道德經

" The Tao that can be told of is not the eternal Tao; The name that can be named is not the eternal name. The Nameless is the origin of Heaven and Earth; The Named is the mother of all things. Therefore let there always be non-being, so we may see their subtlety, And let there always be being, so we may see their outcome. The two are the same, But after they are produced, they have different names. They both may be called deep and profound. Deeper and more profound, The door to all subtleties! "

" The Tao that can be told is not the eternal Tao. The name that can be named is not the eternal name. The nameless is the beginning of heaven and earth. The named is the mother of ten thousand things. Ever desireless, one can see the mystery. Ever desiring, one can see the manifestations. These two spring from the same source but differ in name; this appears as darkness. The gate to all mystery. "

" 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. "

" The Tao that can be told of Is not the Absolute Tao; The Names that can be given Are not Absolute Names. The Nameless is the origin of Heaven and Earth; The Named is the Mother of All Things. Therefore: Oftentimes, one strips oneself of passion In order to see the Secret of Life; Oftentimes, one regards life with passion, In order to see its manifest forms. These two (the Secret and its manifestations) Are (in their nature) the same; They are given different names When they become manifest. They may both be called the Cosmic Mystery: Reaching from the Mystery into the Deeper Mystery Is the Gate to the Secret of All Life. "

" TAO can be talked about, but not the Eternal Tao. Names can be named, but not the Eternal Name. As the origin of heaven-and-earth, it is nameless: As "the Mother" of all things, it is nameable. So, as ever hidden, we should look at its inner essence: As always manifest, we should look at its outer aspects. These two flow from the same source, though differently named; And both are called mysteries. The Mystery of mysteries is the Door of all essence. "

" The Reason that can be reasoned is not the eternal Reason. The name that can be named is not the eternal Name. The Unnamable is of heaven and earth the beginning. The Namable becomes of the ten thousand things the mother. Therefore it is said: "He who desireless is found The spiritual of the world will sound. But he who by desire is bound Sees the mere shell of things around." These two things are the same in source but different in name. Their sameness is called a mystery. Indeed, it is the mystery of mysteries. Of all spirituality it is the door. "

" The Way that can be told of is not an Unvarying Way; The names that can be named are not unvarying names. It was from the Nameless that Heaven and Earth sprang; The named is but the mother that rears the ten thousand creatures, each after its kind. Truly, “Only he that rids himself forever of desire can see the Secret Essences”; He that has never rid himself of desire can see only the Outcomes. These two things issued from the same mould, but nevertheless are different in name. This “same mould” we can but call the Mystery, Or rather the “Darker than any Mystery”, The Doorway whence issued all Secret Essences. "

" As for the Way, the Way that can be spoken of is not the constant Way; As for names, the name that can be named is not the constant name. The nameless is the beginning of the ten thousand things; The named is the mother of the ten thousand things. Therefore, those constantly without desires, by this means will perceive its subtlety. Those constantly with desires, by this means will see only that which they yearn for and seek. These two together emerge; They have different names yet they're called the same; That which is even more profound that the profound— The gateway of all subtleties. "

" The Tao that can be told is not the invariant Tao, the names that can be named are not the invariant Names. Nameless, it is the source of the thousands of things (named, it is 'Mother' of the thousands of things). Yes: Always: being desireless, one sees the hidden essentials. Always: having desires, one sees only what is sought. These two lines are about The Merging - it is when things develop and emerge from this that the different names appear. The Merging is something mysterious - mysterious, and more mysterious, the abode of all the hidden essences. "

" Existence is beyond the power of words To define: Terms may be used But are none of them absolute. In the beginning of heaven and earth there were no words, Words came out of the womb of matter; And whether a man dispassionately Sees to the core of life Or passionately Sees the surface, The core and the surface Are essentially the same, Words making them seem different Only to express appearance. If name be needed, wonder names them both: From wonder into wonder Existence opens. "

" The tao that can be talked about is not the Absolute Tao. If it can be named, it is not an Absolute name. That which has no name is the origin of heaven and earth; That which has a name is the Mother of all things. Thus, if always without desire, one can observe indescribable marvels; If always desirous, one sees merest traces. These two come from the same source but are differently named. Both are called Mysterious. The mystery of the Mysterious is the gateway to all indescribable marvels. "

" The way that becomes a way is not the Immortal Way the name that becomes a name is not the Immortal Name the maiden of Heaven and Earth has no name the mother of all things has a name thus in innocence we see the beginning in passion we see the end two different names for one and the same the one we call dark the dark beyond dark the door to all beginnings "

" The tao that can be told is not the eternal Tao The name that can be named is not the eternal Name. The unnamable is the eternally real. Naming is the origin of all particular things. Free from desire, you realize the mystery. Caught in desire, you see only the manifestations. Yet mystery and manifestations arise from the same source. This source is called darkness. Darkness within darkness. The gateway to all understanding. "

" Tao that can be expressed is not Everlasting Tao. The name that can be named is not the Everlasting Name. The Name, in its inner aspect, is Life-Spring of Heaven and Earth. The Name, in its outer aspect, is Mother of all created things. Therefore: To perceive the mystery of Life, desire always to reach the innermost. To perceive the limitations of things, desire always to posses them. These two aspects of Life are One. In their out-come they become different in Name but in their depth they are One. In a depth, still deeper yet, is the Door of many mysteries. "

" Tao called Tao is not Tao. Names can name no lasting name. Nameless: the origin of heaven and earth. Naming: the mother of ten thousand things. Empty of desire, perceive mystery. Filled with desire, perceive manifestations. These have the same source, but different names. Call them both deep - Deep and again deep: The gateway to all mystery. "

" A way can be a guide, but not a fixed path; names can be given, but not permanent labels. Nonbeing is called the beginning of heaven and earth; being is called the mother of all things. Always passionless, thereby observe the subtle; ever intent, thereby observe the apparent. These two come from the same source but differ in name; both are considered mysteries. The mystery of mysteries is the gateway of marvels. "

" The way that can be spoken of Is not the constant way; The name that can be named Is not the constant name. The nameless was the beginning of heaven and earth; The named was the mother of the myriad creatures. Hence always rid yourself of desires in order to observe its secrets; But always allow yourself to have desires in order to observe its manifestations. These two are the same But diverge in name as they issue forth. Being the same they are called mysteries, Mystery upon mystery - The gateway of the manifold secrets. "

" THE REASON that can be reasoned is not the eternal Reason. The name that can be named is not the eternal name. The Unnameable is of heaven and earth the beginning. The Nameable becomes of the ten thousand things the mother. Therefore it is said : He who desireless is found The spiritual of the world will sound. But he who by desire is bound Sees the mere shell of things around. These two things are the same in source but different in name. Their sameness is called a mystery. Indeed, it is the mystery of mysteries. Of all spirituality it is the door. "

" The way you can go isn’t the real way. The name you can say isn’t the real name. Heaven and earth begin in the unnamed: name’s the mother of the ten thousand things. So the unwanting soul sees what’s hidden, and the ever-wanting soul sees only what it wants. Two things, one origin, but different in name, whose identity is mystery. Mystery of all mysteries! The door to the hidden. "

" The Way that can be walked is not the eternal Way. The name that can be named is not the eternal name. The nameless is the beginning of Heaven and Earth. The named is the mother of all things. Therefore: Free from desire you see the mystery. Full of desire you see the manifestations. These two have the same origin but differ in name. That is the secret, The secret of secrets, The gate to all mysteries. "

" The Tao-Path is not the All-Tao. The Name is not the Thing named. Unmanifested, it is the Secret Father of ########## #### #### ########## #### #### ########## #### #### Heaven ☰ and Earth ☷ manifested, it is their Mother. To understand this Mystery, one must be fulfilling one's will, and if one is not thus free, one will but gain a smattering of it. The Tao is one, and the Teh but a phase thereof. The abyss of this Mystery is the Portal of Serpent-Wonder. The Tao . The Teh, [yin (⚋) broken] The Tao, [yang (⚊) solid] source of the Mother source of the Father #### #### ########## Heaven ########## ########## ########## Ch'ien [Qian (乾, ☰)] #### #### #### #### #### #### ########## ########## ########## Fire [Zhen (震, ☳)] Water - Tui [Dui (兌, ☱)] Sun [Li (離, ☲)] ########## #### #### ########## ########## ########## ########## #### #### #### #### #### #### Air - Sun [Xun (巽, ☴)] Earth - Ken [Gen (艮, ☶)] Moon #### #### ########## #### #### K'an [Kan (坎, ☵)] Earth #### #### #### #### #### #### K'un [Kun (坤, ☷)] "

" 1. Tao that can be spoken of, Is not the Everlasting (ch'ang) Tao. Name that can be named, Is not the Everlasting (ch'ang) name. 2a. Nameless (wu-ming), the origin (shih) of heaven and earth; Named (yu-ming), the mother (mu) of ten thousand things. Alternate, 2b. Non-being (wu), to name (ming) the origin (shih) of heaven and earth; Being (yu), to name (ming) the mother of ten thousand things. 3a. Therefore, always (ch'ang) without desire (wu-yü), In order to observe (kuan) the hidden mystery (miao); Always (ch'ang) with desire (yu-yü), In order to observe the manifestations (chiao). Alternate, 3b. Therefore, by the Everlasting (ch'ang) Non-Being (wu), We desire (yü) to observe (kuan) its hidden mystery (miao); By the Everlasting (ch'ang) Being (yu), We desire (yü) to observe the manifestations (chiao). 4. These two issue from the same origin, Though named differently. Both are called the dark (hsüan). Dark and even darker, The door to all hidden mysteries (miao). "

" The Tao that can be spoken of is not the eternal Tao; The Name that can be named is not the eternal Name.* The Nameless [non-being] is the origin of heaven and earth; The Namable [being] is the mother of all things.** Therefore constantly without desire, There is the recognition of subtlety;*3* But constantly with desire, Only the realization of potentiality.*4* The two come from the same source, Having different names. Both are called mysteries, More mystical than the most mystical, The gate of all subtleties.*5* "

" The Tao that can be spoken is not the eternal Tao The name that can be named is not the eternal name The nameless is the origin of Heaven and Earth The named is the mother of myriad things Thus, constantly free of desire One observes its wonders Constantly filled with desire One observes its manifestations These two emerge together but differ in name The unity is said to be the mystery Mystery of mysteries, the door to all wonders "

" Ways may be spoken of as dao, but they are not the eternal Dao; Names may be cited as names, but they are not the eternal name. Nameless is the beginning of Heaven and Earth; Named is the Mother of all things. Thus, Through eternal Nonbeing, one observes its mystery; Through eternal Being, one observes its manifestations. The two have the same origin but differ in names; Both may be called profound. Profound and still more profound Is the gateway to all mysteries. "

" THE tau (reason) which can be tau-ed (reasoned) is not the Eternal Tau (Reason). The name which can be named is not the Eternal Name. Non-existence is named the Antecedent of heaven and earth; and Existence is named the Mother of all things. In eternal non-existence, therefore, man seeks to pierce the primordial mystery; and, in eternal existence, to behold the issues of the Universe. But these two are one and the same, and differ only in name. This sameness (of existence and non-existence) I call the abyss - the abyss of abysses - the gate of all mystery. "

" Way-making (dao) that can be put into words is not really way-making, And naming (ming) that can assign fixed reference to things is not really naming. The nameless (wuming) is the fetal beginnings of everything that is happening (wanwu), While that which is named is their mother. Thus, to be really objectless in one’s desires (wuyu) is how one observes the mysteries of all things, While really having desires is how one observes their boundaries. These two - the nameless and what is named - emerge from the same source yet are referred to differently. Together they are called obscure. The obscurest of the obscure, They are the swinging gateway of the manifold mysteries. "

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" When all the people of the world know beauty as beauty, There arises the recognition of ugliness. When they all know the good as good, There arises the recognition of evil. Therefore: Being and non-being produce each other; Difficult and easy complete each other; Long and short contrast each other; High and low distinguish each other; Sound and voice harmonize each other; Front and behind accompany each other. Therefore the sage manages affairs without action And spreads doctrines without words. All things arise, and he does not turn away from them. He produces them but does not take possession of them. He acts but does not rely on his own ability. He accomplishes his task but does not claim credit for it. It is precisely because he does not claim credit that his accomplishment remains with him. "

" Under heaven all can see beauty as beauty only because there is ugliness. All can know good as good only because there is evil. Therefore having and not having arise together. Difficult and easy complement each other. Long and short contrast each other; High and low rest upon each other; Voice and sound harmonize each other; Front and back follow one another. Therefore the sage goes about doing nothing, teaching no-talking. The ten thousand things rise and fall without cease, Creating, yet not possessing, Working, yet not taking credit. Work is done, then forgotten. Therefore it lasts forever. "

" 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. "

" When the people of the Earth all know beauty as beauty, There arises (the recognition of) ugliness. When the people of the Earth all know the good as good, There arises (the recognition of) evil. Therefore: Being and non-being interdepend in growth; Difficult and easy interdepend in completion; Long and short interdepend in contrast; High and low interdepend in position; Tones and voice interdepend in harmony; Front and behind interdepend in company. Therefore the Sage: Manages affairs without action; Preaches the doctrine without words; All things take their rise, but he does not turn away from them; He gives them life, but does not take possession of them; He acts, but does not appropriate; Accomplishes, but claims no credit. It is because he lays claim to no credit That the credit cannot be taken away from him. "

" WHEN all the world recognises beauty as beauty, this in itself is ugliness. When all the world recognises good as good, this in itself is evil. Indeed, the hidden and the manifest give birth to each other. Difficult and easy complement each other. Long and short exhibit each other. High and low set measure to each other. Voice and sound harmonize each other. Back and front follow each other. Therefore, the Sage manages his affairs without ado, And spreads his teaching without talking. He denies nothing to the teeming things. He rears them, but lays no claim to them. He does his work, but sets no store by it. He accomplishes his task, but does not dwell upon it. And yet it is just because he does not dwell on it That nobody can ever take it away from him. "

" Everywhere it is obvious that if beauty makes a display of beauty, it is sheer ugliness. It is obvious that if goodness makes a display of goodness, it is sheer badness. For "To be and not to be are mutually conditioned. The difficult, the easy, are mutually definitioned. The long, the short, are mutually exhibitioned. Above, below, are mutually cognitioned. The sound, the voice, are mutually coalitioned. Before and after are mutually positioned." Therefore The holy man abides by non-assertion in his affairs and conveys by silence his instruction. When the ten thousand things arise, verily, he refuses them not. He quickens but owns not. He acts but claims not. Merit he accomplishes, but he does not dwell on it. "Since he does not dwell on it It will never leave him." "

" It is because every one under Heaven recognizes beauty as beauty, That the idea of ugliness exists. And equally if every one recognized virtue as virtue, this would merely create fresh conceptions of wickedness. For truly, Being and Not-being grow out of one another; Difficult and easy complete one another. Long and short test one another; High and low determine one another. Pitch and mode give harmony to one another. Front and back give sequence to one another. Therefore * the Sage relies on actionless activity, Carries on wordless teaching, But the myriad creatures are worked upon by him; He does not disown them. He rears them, but does not lay claim to them, Controls them, but does not lean upon them, Achieves his aim, but does not call attention ** to what he does; And for the very reason that he does not call attention to what he does He is not ejected from fruition of what he has done. "

" When everyone in the world knows the beautiful as beautiful, ugliness comes into being; When everyone knows the good, then the not good comes to be. The mutual production of being and nonbeing, The mutual completion of difficult and easy, The mutual formation of long and short, The mutual filling of high and low, The mutual harmony of tone and voice, The mutual following of front and back— These are all constants. Therefore the Sage dwells in nonactive affairs and practices the wordless teaching. The ten thousand things arise, but he doesn't begin them; He acts on their behalf, but he doesn't make them dependent; He accomplishes his tasks, but he doesn't dwell on them; It is only because he doesn't dwell on them, that they therefore do not leave them. "

" When everyone in the world recognizes the elegant as elegant ... then ugliness has just appeared. When all recognize goodness as good ... then the not-good has just appeared. Yes: 'Being' and 'nothing' give birth one to the other 'the difficult' and 'the easy' give full shape to one another 'what excels' and 'what falls short' form one another 'the noble' and 'the lowly' give content to one another the music and the voice harmonize with one another the back and the front follow one another. Always. And so the Wise Person: Settles into his job of Not Doing carries on his teaching done without talking. The thousands of things arise and are active - and he rejects none of them. He is a doer but does not rely on this he achieves successes but does not dwell in them. He just does not dwell in them, and so they cannot be taken away. "

" People through finding something beautiful Think something else unbeautiful, Through finding one man fit Judge another unfit. Life and death, though stemming from each other, seem to conflict as stages of change, Difficult and easy as phases of achievement, Long and short as measures of contrast, High and low as degrees of relation; But, since the varying of tones gives music to a voice And what is the was of what shall be, The sanest man Sets up no deed, Lays down no law, Takes everything that happens as it comes, As something to animate, not to appropriate, To earn, not to own, To accept naturally without self-importance: If you never assume importance You never lose it. "

" If everyone understands the beautiful as beauty, there must be ugliness. If everyone understands goodness as good, there must be not good. Being and not being are mutually arising; Difficult and easy are complementary; Long and short arise from comparison; Higher and lower are interdependent; Vocalisation and verbalisation harmonise with each other; Before and after accompany each other. This is why the Sage manages affairs of Non-action and performs wordless teaching. The myriad things are made without the slightest word. Nature gives birth but does not possess. It acts but does not demand subservience. Only because it claims no credit is it indispensable. "

" All the world knows beauty but if that becomes beautiful this becomes ugly all the word knows good but if that becomes good this becomes bad the coexistence of have and have not the coproduction of hard and easy the correlation of long and short the codependence of high and low the correspondence of note and noise the coordination of first and last is endless thus the sage performs effortless deeds and teaches wordless lessons he doesn't start all the things he begins he doesn't presume on what he does he doesn't claim what he achieves and because he makes no claim he suffers no loss "

" When people see some things as beautiful, other things become ugly. When people see some things as good, other things become bad. Being and non-being create each other. Difficult and easy support each other. Long and short define each other. High and low depend on each other. Before and after follow each other. Therefore the Master acts without doing anything and teaches without saying anything. Things arise and she lets them come; things disappear and she lets them go. She has but doesn't possess, acts but doesn't expect. When her work is done, she forgets it. That is why it lasts forever. "

" All men know the existence of beauty, Beauty, cleft asunder, is ugliness. All men know the existence of Love. Love, cleft asunder, is hatred. Therefore "possessions" and "Inner Life" interdepend in life. Difficult and easy interdepend in completeness. Long and short interdepend in form. High and low interdepend in alternation. Tone and voice interdepend in harmony. Before and after interdepend in sequence. That is why the self-controlled man makes it his business to dwell in the Inner Life; he teaches not by words, but by actions; he brings all beings into action, he does not refuse them; he gives them life, but does not possess them; he acts, but does not look for reward; he works out perfectness, but claims no credit. The Master, indeed, rests not on rewards. That is why he passes not away. "

" Recognize beauty and ugliness is born. Recognize good and evil is born. Is and Isn't produce each other. Hard depends on easy, Long is tested by short, High is determined by low, Sound is harmonized by voice, After is followed by before. Therefore the sage is devoted to non action, Moves without teaching, Creates ten thousand things without instruction, Lives but does not own, Acts but does not presume, Accomplishes without taking credit. When no credit is taken, Accomplishment endures. "

" When everyone knows beauty is beauty, this is bad. When everyone knows good is good, this is not good. So being and nonbeing produce each other: difficulty and ease complement each other, long and short shape each other, high and low contrast with each other, voice and echoes conform to each other, before and after go along with each other. So sages manage effortless service and carry out unspoken guidance. All beings work, without exception: if they live without possessiveness, act without presumption, and do not dwell on success, then by this very nondwelling success will not leave. "

" The whole world recognizes the beautiful as the beautiful, yet thisis only the ugly; the whole world recognizes the good as the good, yet this is only thebad. Thus Something and Nothing produce each other; The difficult and the easy complement each other; The long and the short off-set each other; The high and the low incline towards each other; Note and sound harmonize with each other; Before and after follow each other. Therefore the sage keeps to the deed that consists in taking no actionand practises the teaching that uses no words. The myriad creatures rise from it yet it claims no authority; It gives them life yet claims no possession; It benefits them yet exacts no gratitude; It accomplishes its task yet lays claim to no merit. It is because it lays claim to no merit That its merit never deserts it. "

" When in the world all understand beauty to be beauty, then only ugliness appears. When all understand goodness to be goodness, then only badness appears. For To be and not to be are mutually conditioned. The difficult, the easy, are mutually definitioned. The long, the short, are mutually exhibitioned. Above, below, are mutually cognitioned. The sound, the voice, are mutually coalitioned. Before and after are mutually positioned. Therefore the holy man abides by non-assertion in his affairs and conveys by silence his instruction. When the ten thousand things arise, verily, he refuses them not. He quickens but owns not. He works but claims not. Merit he accomplishes, but he does not dwell on it. Since he does not dwell on it, It will never leave him. "

" Everybody on earth knowing that beauty is beautiful makes ugliness. Everybody knowing that goodness is good makes wickedness. For being and nonbeing arise together; hard and easy complete each other; long and short shape each other; high and low depend on each other; note and voice make the music together; before and after follow each other. That’s why the wise soul does without doing, teaches without talking. The things of this world exist, they are; you can’t refuse them. To bear and not to own; to act and not lay claim; to do the work and let it go: for just letting it go is what makes it stay. "

" When everyone in the world sees beauty, Then ugly exists. When everyone sees good, Then bad exists. Therefore: What is and what is not create each other. Difficult and easy complement each other. Tall and short shape each other. High and low rest on each other. Voice and tone blend with each other. First and last follow each other. So, the sage acts by doing nothing, Teaches without speaking, Attends all things without making claim on them, Works for them without making them dependent, Demands no honor for his deed. Because he demands no honor, He will never be dishonored. "

" All men know that beauty and ugliness are correlatives, as are skill and clumsiness; one implies and suggests the other. So also existence and non-existence pose the one the other; so also is it with ease and difficulty, length and shortness; height and lowness. Also Musick exists through harmony of opposites; time and space depend upon contraposition. By the use of this method, the sage can fulfil his will without action, and utter his word without speech. All things arise without diffidence; they grow, and none interferes; they change according to their natural order, without lust of result. The work is accomplished; yet continueth in its orbit, without goal. This work is done unconsciously; this is why its energy is indefatigable. "

" When all under heaven know beauty (mei) as beauty, There is then ugliness (o); When all know the good (shan) good, There is then the not good (pu shan). Therefore being and non-being give rise to each other, The difficult and easy complement each other, The long and short shape each other, The high and low lean on each other, Voices and instruments harmonize with one another, The front and rear follow upon each other. Therefore the sage manages affairs without action, Carries out (hsing) teaching without speech (yen). Ten thousand things arise and he does not initiate them, They come to be and he claims no possession (yu) of them, He works (wei) without holding on, Accomplishes (ch'eng) without claiming merit. Because he does not claim merit, His merit does not go away. "

" When all in the world recognize beauty as beauty, it is ugliness. When they recognize good as good, it is not good. Therefore, being and non-being beget each other, hard and easy complement each other, long and short shape each other, high and low rely on each other, sound and voice harmonize with each other, front and back follow each other.* Therefore, the Sage administers without action** and instructs without words. He lets all things rise without dominating them, produces without attempting to possess, acts without asserting,*3* achieves without taking credit.*4* And because he does not take credit, it will never leave him.*5* "

" When the world knows beauty as beauty, ugliness arises When it knows good as good, evil arises Thus being and non-being produce each other Difficult and easy bring about each other Long and short reveal each other High and low support each other Music and voice harmonize each other Front and back follow each other Therefore the sages: Manage the work of detached actions Conduct the teaching of no words They work with myriad things but do not control They create but do not possess They act but do not presume They succeed but do not dwell on success It is because they do not dwell on success That it never goes away "

" When all under Heaven know beauty as beauty, There is ugliness. When all know good as good, There is the not good. Being and Nonbeing generate one another; Difficult and easy complement one another; Long and short give form to one another; High and low depend on one another; Music and voice harmonize one another; Front and rear follow one another: These are constant. That is why The sage handles affairs by Non-doing (wuwei), And practices teaching by not speaking. He lets all things happen but does not initiate, Lets them grow but does not possess, Gets things done but does not take advantage, Achieves his goal but claims no credit. Just because he claims no credit, His credit does not go away. "

" When in the world beauty is recognized to be beautiful, straightway there is ugliness. When in the world goodness is recognized to be good, straightway there is evil. And thus, in like manner, existence and non-existence mutually originate (or suggest) each other; so also difficulty and ease, long and short, high and low, treble and bass, before and after. The sage accordingly confines himself to what is without effort (not demonstrative). He carries on teaching without words; and everything works without hindrance. He produces without holding possession. He acts without presuming on the result. He completes his work and assumes no position for himself. And, since he assumes no position, he never loses any. "

" As soon as everyone in the world knows that the beautiful are beautiful, There is already ugliness. As soon as everyone knows the able, There is ineptness. Determinacy (you) and indeterminacy (wu) give rise to each other, Difficult and easy complement each other, Long and short set each other off, High and low complete each other, Refined notes and raw sounds harmonize (he) with each other, And before and after lend sequence to each other - This is really how it all works. It is for this reason that sages keep to service that does not entail coercion (wuwei) And disseminate teachings that go beyond what can be said. In all that happens (wanwu), The sages develop things but do not initiate them, They act on behalf of things but do not lay any claim to them, They see things through to fruition but do not take credit for them. It is only because they do not take credit for them that things do not take their leave. "

" Do not exalt the worthy, so that the people shall not compete. Do not value rare treasures, so that the people shall not steal. Do not display objects of desire, so that the people's hearts shall not be disturbed. Therefore in the government of the sage, He keeps their hearts vacuous, Fills their bellies, Weakens their ambitions, And strengthens their bones, He always causes his people to be without knowledge (cunning) or desire, And the crafty to be afraid to act. By acting without action, all things will be in order. "

" Not exalting the gifted prevents quarreling. Not collecting treasures prevents stealing. Not seeing desirable things prevents confusion of the heart. The wise therefore rule by emptying hearts and stuffing bellies, by weakening ambitions and strengthening bones. If people lack knowledge and desire, then intellectuals will not try to interfere. If nothing is done, then all will be well. "

" 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. "

" Exalt not the wise, So that the people shall not scheme and contend; Prize not rare objects, So that the people shall not steal; Shut out from site the things of desire, So that the people's hearts shall not be disturbed. Therefore in the government of the Sage: He keeps empty their hearts Makes full their bellies, Discourages their ambitions, Strengthens their frames; So that the people may be innocent of knowledge and desires. And the cunning ones shall not presume to interfere. By action without deeds May all live in peace. "

" BY not exalting the talented you will cause the people to cease from rivalry and contention. By not prizing goods hard to get, you will cause the people to cease from robbing and stealing. By not displaying what is desirable, you will cause the people's hearts to remain undisturbed. Therefore, the Sage's way of governing begins by Emptying the heart of desires, Filling the belly with food, Weakening the ambitions, Toughening the bones. In this way he will cause the people to remain without knowledge and without desire, and prevent the knowing ones from any ado. Practice Non-Ado, and everything will be in order. "

" Not boasting of one's worth forestalls people's envy. Not prizing treasures difficult to obtain keeps people from committing theft. Not contemplating what kindles desire keeps the heart unconfused. Therefore the holy man when he governs empties the people's hearts but fills their stomachs. He weakens their ambition but strengthens their bones. Always he keeps the people unsophisticated and without desire. He causes that the crafty do not dare to act. When he acts with non-assertion there is nothing ungoverned. "

" If we stop looking for “persons of superior morality” (hsien) to put in power, There will be no more jealousies among the people. If we cease to set store by products that are hard to get, There will be no more thieves. If the people never see such things as excite desire, Their hearts will remain placid and undisturbed. Therefore the Sage rules By emptying their hearts And filling their hearts? Weakening their intelligence And toughening their sinews Ever striving to make the people knowledgeless and desireless. Indeed he sees to it that if there be any who have knowledge, They dare not interfere. Yet through his actionless activity all things are duly regulated. "

" By not elevating the worthy, you bring it about that people will not compete. By not valuing goods that are hard to obtain, you bring it about that people will not act like thieves. By not displaying the desirable you bring it about that people will not be confused. Therefore, in the government of the Sage: He empties their minds, An fills their bellies. Weakens their ambition, And strengthens their bones. He constantly causes the people to be without knowledge and without desires. If he can bring it about that those with knowledge simply do not dare to act, Then there is nothing that will not be in order. "

" Not promoting the wise and worthy brings it about that the people are not contentious. Not prizing goods hard to come by brings it about that the people do not become thieves Not paying attention to the desirable brings it about that the people's minds do not become disordered. And so, the government of the Wise Person: Empty their minds, fill their bellies weaken their ambitions, strengthen their bones. Always bring it about that the people are without knowledge and without desires. Bring it about that the clever ones do not presume to set about doing. Do Not Doing and nothing will be left un-governed. "

" It is better not to make merit a matter of reward Lest people conspire and contend, Not to pile up rich belongings Lest they rob, Not to excite by display Lest they covet. A sound leader's aim Is to open people's hearts, Fill their stomachs, Calm their wills, Brace their bones And so to clarify their thoughts and cleanse their needs That no cunning meddler could touch them: Without being forced, without strain or constraint, Good government comes of itself. "

" Not honouring men of worth keeps the people from competing; Not wanting rare things keeps the people from thievery; Not showing off desirous objects keeps the hearts of the people from disaster. That is why the Sage governs himself by relaxing the mind, reinforcing the abdomen, gentling the will, strengthening the bones. Always cause the people to be without knowledge or desires. Cause the intelligent ones to dare not act. Let there be Non-action and there is nothing that will not be well regulated. "

" Bestowing no honours keeps people from fighting prizing no treasures keeps people from stealing displaying no attractions keeps people from making trouble thus the rule of the sage empties the mind but fills the stomach weakens the will but strengthens the bones by keeping the people from knowing or wanting and those who know from daring to act he thus governs them all "

" If you overesteem great men, people become powerless. If you overvalue possessions, people begin to steal. The Master leads by emptying people's minds and filling their cores, by weakening their ambition and toughening their resolve. He helps people lose everything they know, everything they desire, and creates confusion in those who think that they know. Practice not-doing, and everything will fall into place. "

" Exalt not men, so that the people may not fight. Prize not rare objects, so that the people may not steal. Look not on desirable things, so that the people's hearts be not troubled. That is why the self-controlled man governs by stilling the emotions, by quieting thought, by mastering the will, by increasing strength. He always teaches the people to know the Inner Life, to desire the Inner Life. He teaches the Masters of knowledge to cease from activity, to act through activity of the Inner Life; then Inner Life will govern all. "

" Don't glorify heroes, And people will not contend. Don't treasure rare objects, And no one will steal. Don't display what people desire, And their hearts will not be disturbed. Therefore, The Sage rules By emptying hearts and filling bellies, By weakening ambitions and strengthening bones; Leads people Away from knowing and wanting; Deters those who know too much From going too far: Practices non-action And the natural order is not disrupted. "

" Not exalting cleverness causes the people not to contend. Not putting high prices on hard-to-get goods causes the people not to steal. Not seeing anything to want causes the mind not to be confused. Therefore the government of sages empties the mind and fills the middle, weakens the ambition and strengthens the bones, always keeping the people innocent and passionless. It makes the sophisticated not dare to contrive; action being without contrivance, nothing is disordered. "

" Not to honor men of worth will keep the people from contention; not to value goods which are hard to come by will keep them from theft; not to display what is desirable will keep them from being unsettledof mind. Therefore in governing the people, the sage empties their minds butfills their bellies, weakens their wills but strengthens their bones. He always keeps them innocent of knowledge and free from desire, andensures that the clever never dare to act. Do that which consists in taking no action, and order will prevail. "

" Not exalting worth keeps people from rivalry. Not prizing what is difficult to obtain keeps people from committing theft. Not contemplating what kindles desire keeps the heart unconfused. Therefore the holy man when he governs empties the peoples hearts but fills their souls. He weakens their ambitions but strengthens their backbones. Always he keeps the people unsophisticated and without desire. He causes that the crafty do not dare to act. When he acts with non-assertion there is nothing ungoverned. "

" Not praising the praiseworthy keeps people uncompetitive. Not prizing rare treasures keeps people from stealing. Not looking at the desirable keeps the mind quiet. So the wise soul governing people would empty their minds, fill their bellies, weaken their wishes, strengthen their bones, keep people unknowing, unwanting, keep the ones who do know from doing anything. When you do not-doing, nothing’s out of order. "

" Not praising the deserving Prevents envy. Not valuing wealth Prevents theft. Not displaying what's desirable Prevents confusion of the senses. Therefore: The sage governs by emptying senses and filling bellies, Curbing strife and strengthening backs, Keeping the people ignorant and without desire, Making the learned afraid to act. If he acts without action, order will prevail. "

" To reward merit is to stir up emulation; to prize rarities is to encourage robbery; to display desirable things is to excite the disorder of covetousness. Therefore, the sage governeth men by keeping their minds and their bodies at rest, contenting the one by emptiness, the other by fullness. He satisfieth their desires, thus fulfilling their wills, and making them frictionless; and he maketh them strong in body, to a similar end. He delivereth them from the restlessness of knowledge and the cravings of discontent. As to those who have knowledge already, he teacheth them the way of non-action. This being assured, there is no disorder in the world. "

" Do not honor (shang) the worthy (hsien), So that the people will not contend (cheng) with one another. Do not value (kuei) hard-to-get goods, So that the people will not turn robbers. Do not show objects of desire (k'o yü), So that the people's minds (hsin) are not disturbed. Therefore, when the sage rules: He empties the minds (hsin) of his people, Fills their bellies, Weakens their wills (chih), And strengthens their bones. Always he keeps his people in no-knowledge (wu-chih) and no-desire (wu-yü), Such that he who knows dares not act. Act by no-action (wu-wei), Then, nothing is not in order. "

" Exalt not the worthy, so that the people will not fight. Prize not the rare treasure, so that they will not steal. Exhibit not the desirable, so that their hearts will not be distracted.* Therefore in governing, the Sage empties the people's hearts and fills their stomachs,** weakens their will and strengthens their bones.*3* He always keeps them void of knowledge and desire,*4* so that those who know will not dare to act.*5* Acting through inaction, he leaves nothing ungoverned. "

" Do not glorify the achievers So the people will not squabble Do not treasure goods that are hard to obtain So the people will not become thieves Do not show the desired things So their hearts will not be confused Thus the governance of the sage: Empties their hearts Fills their bellies Weakens their ambitions Strengthens their bones Let the people have no cunning and no greed So those who scheme will not dare to meddle Act without contrivance And nothing will be beyond control "

" Do not glorify the talented So the common people will not contend. Do not value rare goods So the common people will not steal. Do not display objects of desire So the common people’s minds will not be confused. Thus the sage through his governance Keeps their minds empty, Their bellies full, Their wills weak, Their bones strong. He always keeps his people away from knowledge and desire, So that the knowledgeable ones do not dare to act. Apply Non-doing And there is nothing that he cannot govern. "

" Not exalting worth keeps the people from rivalry. Not prizing things hard to procure keeps the people from theft. Not looking on objects of lust keeps the heart from disorder. The government of the sage consists, accordingly, in emptying the heart (of desires) and filling the stomach; in weakening the will and strengthening the bones; in continually keeping the people from the knowledge and the desire (of evil); and in making those that have the knowledge not dare to act. He acts inaction, and so nothing is ungoverned. "

" Not promoting those of superior character Will save the common people from becoming contentious. Not prizing property that is hard to come by Will save them from becoming thieves. Not making a show of what might be desired Will save them from becoming disgruntled. It is for this reason that in the proper governing by the sages: They empty the hearts-and-minds of the people and fill their stomachs, They weaken their aspirations and strengthen their bones, Ever teaching the common people to be unprincipled in their knowing (wuzhi) And objectless in their desires (wuyu), They keep the hawkers of knowledge at bay. It is simply in doing things noncoercively (wuwei) That everything is governed properly. "

" Tao is empty (like a bowl). It may be used but its capacity is never exhausted It is bottomless, perhaps the ancestor of all things. It blunts its sharpness. It unties its tangles. It softens its light. It becomes one with the dusty world. Deep and still, it appears to exist forever. I do not know whose son it is. It seems to have existed before the Lord. "

" The Tao is an empty vessel; it is used, but never filled. Oh, unfathomable source of ten thousand things! Blunt the sharpness, Untangle the knot, Soften the glare, Merge with dust. Oh, hidden deep but ever present! I do not know from whence it comes. It is the forefather of the emperors. "

" 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. "

" Tao is a hollow vessel, And its use is inexhaustible! Fathomless! Like the fountain head of all things, Its sharp edges rounded off, Its tangles untied, Its light tempered, Its turmoil submerged, Yet dark like deep water it seems to remain. I do not know whose Son it it, An image of what existed before God. "

" THE Tao is like an empty bowl, Which in being used can never be filled up. Fathomless, it seems to be the origin of all things. It blunts all sharp edges, It unties all tangles, It harmonizes all lights, It unites the world into one whole. Hidden in the deeps, Yet it seems to exist for ever. I do not know whose child it is; It seems to be the common ancestor of all, the father of things. "

" Reason is empty, but its use is inexhaustible. In its profundity, verily, it resembleth the arch-father of the ten thousand things. "It will blunt its own sharpness, Will its tangles adjust; It will dim its own radiance And be one with its dust." Oh, how calm it seems to remain! I know not whose son it is. Apparently even the Lord it precedes. "

" The Way is like an empty vessel That yet may be drawn from Without ever needing to be filled. It is bottomless; the very progenitor of all things in the world. In it all sharpness is blunted, All tangles untied, All glare tempered, All dust * soothed. It is like a deep pool that never dries. Was it too the child of something else? We cannot tell. But as a substanceless image ** it existed before the Ancestor ***. "

" The Way is empty; Yet when you use it, you never need fill it again. Like an abyss! It seems to be the ancestor of the ten thousand things. If files down sharp edges; Unties the tangles; Softens the glare; And settles the dust. Submerged! It seems perhaps to exist. We don't know whose child it is; It seems to have [even] preceded the Lord. "

" Tao being Empty, it seems one who uses it will lack solidity. An abyss, it seems something like the ancestor of the thousands of things. It dampens the passion it unties the tangles it makes the flashing things harmonious it makes the dust merge together. Deep, it is perhaps like an enduring something. I don't know of anything whose offspring it might be - it appears to precede God. "

" Existence, by nothing bred, Breeds everything. Parent of the universe, It smooths rough edges, Unties hard knots, Tempers the sharp sun, Lays blowing dust, Its image in the wellspring never fails. But how was it conceived?--this image Of no other sire. "

" The Tao is empty, yet when applied it is never exhausted. So deep it is, it seems to be the ancestor of all things. Blunting sharp edges, resolving confusions, Diffusing glare, uniting the world: Such depth, something seems to exist there. I do not know whose child it is. It seems to have existed before the Ancestor. "

" The Tao is so empty those who use it never become full again and so deep as if it were the ancestor of us all dulling our edges untying our tangles softening our light merging our dust and so clear as if it were present I wonder whose child it is it seems it was here before the Ti "

" The Tao is like a well: used but never used up. It is like the eternal void: filled with infinite possibilities. It is hidden but always present. I don't know who gave birth to it. It is older than God. "

" Tao is infinite. If we use It, we find It inexhaustible, Deep! It appears to be Ancestor of all things. It rounds our angles. It unravels our difficulties. It harmonizes our Light. It brings our atoms into Unity. Pure! It appears to be everlasting in principle. I do not know whose Son It is, It existed before God was manifest in Form. "

" Tao is empty- Its use never exhausted. Bottomless - The origin of all things. It blunts sharp edges, Unties knots, Softens glare, Becomes one with the dusty world. Deeply subsistent - I don't know whose child it is. It is older than the Ancestor. "

" The Way is unimpeded harmony; its potential may never be fully exploited. It is as deep as the source of all things; it blunts the edges, resolves the complications, harmonizes the light, assimilates to the world. Profoundly still, it seems to be there: I don't know whose child it is, before the creation of images. "

" The way is empty, yet use will not drain it. Deep, it is like the ancestor of the myriad creatures. Blunt the sharpness; Untangle the knots; Soften the glare; Let your wheels move only along old ruts. Darkly visible, it only seems as if it were there. I know not whose son it is. It images the forefather of God. "

" Reason is empty, but its use is inexhaustible. In its profundity, verily, it resembleth the father of the ten thousand things. It will blunt its own sharpness, Will its tangles adjust; It will dim its own radiance And be one with its dust. Oh, how calm it seems to remain! I know not whose son it is. Before the Lord, Reason takes precedence. "

" The way is empty, used, but not used up. Deep, yes! ancestral to the ten thousand things. Blunting edge, loosing bond, dimming light, the way is the dust of the way. Quiet, yes, and likely to endure. Whose child? born before the gods. "

" The Way is empty, yet inexhaustible, Like an abyss! It seems to be the origin of all things. It dulls the sharpness, Unties the knots, Dims the light, Becomes one with the dust. Deeply hidden, as if it only might exist. I do not know whose child it is. It seems to precede the ancestor of all. "

" The Tao resembleth the emptiness of Space; to employ it, we must avoid creating ganglia. Oh Tao, how vast art Thou, the Abyss of Abysses, thou Holy and Secret Father of all Fatherhoods of Things! Let us make our sharpness blunt; let us loosen our complexes; let us tone down our brightness to the general obscurity. Oh Tao, how still art thou, how pure, continuous One beyond Heaven! This Tao hath no Father; it is beyond all other conceptions, higher than the highest. "

" Tao is a whirling emptiness (ch'ung), Yet (erh) in use (yung) is inexhaustible (ying). Fathomless (yuan), It seems to be the ancestor (tsung) of ten thousand beings. It blunts the sharp, Unties the entangled, Harmonizes the bright, Mixes the dust. Dark (chan), It seems perhaps to exist (ts'un). I do not know whose child it is, It is an image (hsiang) of what precedes God (Ti). "

" Tao is empty, used yet never filled. It is deep, like the forefather of all things. It dulls sharpness, and sorts tangles, Blends with the light, becoming one with the dust. So serene, as if it hardly existed. I do not know whose son it is. It seems to have preceded God.* "

" The Tao is empty Utilize it, it is not filled up So deep! It seems to be the source of all things It blunts the sharpness Unravels the knots Dims the glare Mixes the dusts So indistinct! It seems to exist I do not know whose offspring it is Its image is the predecessor of God "

" Dao is an empty vessel, It is used and never gets filled up: Deep like the source of all things; Dark and vaguely present. I do not know whose child it is; Its manifestation precedes the Divine Ruler. "

" Tau is empty; in operation exhaustless. In its depth it seems the father (first ancestor) of all things. It blunts sharp angles. It unravels disorder. It softens the glare. It shares the dust. In tranquillity it seems ever to remain. I know not whose son it is. It appears to have been before God. "

" Way-making being empty, You make use of it But do not fill it up. So abysmally deep - It seems the predecessor of everything that is happening (wanwu). It blunts the sharp edges And untangles the knots; It softens (he) the glare And brings things together on the same track. So cavernously deep - It only seems to persist. I do not know whose progeny it is; It prefigures the ancestral gods. "

" Heaven and Earth are not humane. They regard all things a straw dogs. The sage is not humane. He regards all people as straw dogs. How Heaven and Earth are like a bellows. While vacuous, it is never exhausted. When active, it produces even more. Much talk will of course come to a dead end. It is better to keep to the centre. "

" Heaven and earth are ruthless; They see the ten thousand things as dummies. The wise are ruthless; They see people as dummies. The space between heaven and earth is like a bellows. The shape changes but not the form; The more it moves, the more it yields. More words count less. Hold fast to the center. "

" 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. "

" Nature is unkind: It treats the creation like sacrificial straw-dogs. The Sage is unkind: He treats the people like sacrificial straw-dogs. How the universe is like a bellows! Empty, yet it gives a supply that never fails; The more it is worked, the more it brings forth. By many words is wit exhausted. Rather, therefore, hold to the core. "

" HEAVEN-and-Earth is not sentimental; It treats all things as straw-dogs. The Sage is not sentimental; He treats all his people as straw-dogs. Between Heaven and Earth, There seems to be a Bellows: It is empty, and yet it is inexhaustible; The more it works, the more comes out of it. No amount of words can fathom it: Better look for it within you. "

" But for heaven and earth's humaneness, the ten thousand things are straw dogs. But for the holy man's humaneness, the hundred families are straw dogs. Is not the space between heaven and earth like unto a bellows? It is empty; yet it collapses not. It moves, and more and more comes forth.[But] "How soon exhausted is A gossip's fulsome talk! And should we not prefer On the middle path to walk?" "

" Heaven and Earth are ruthless; To them the Ten Thousand things are but as straw dogs. The Sage too is ruthless; To him the people are but as straw dogs. Yet * Heaven and Earth and all that lies between Is like a bellows In that it is empty, but gives a supply that never fails. Work it, and more comes out. Whereas the force of words ** is soon spent. Far better is it to keep what is in the heart ***. "

" Heaven and Earth are not humane; They regard the the thousand things as straw dogs. The Sage is not humane; He regards the common people as straw dogs. The space between Heaven and Earth—is it not like a bellow? It is empty and yet not depleted; Move it and more [always] comes out. Much learning means frequent exhaustions. That's not so good as holding on to the mean. "

" "Heaven and Earth are not Good they treat the thousands of things like straw dogs The Wise Person is not Good he treats the hundred clans like straw dogs." The space between heaven and earth isn't it like a bellows? Empty, but not shriveled up, set it in motion and always more comes out. Much talking, quickly exhausted. It can't compare to watching over what is inside. "

" Nature, immune as to a sacrifice of straw dogs, Faces the decay of its fruits. A sound man, immune as to a sacrifice of straw dogs, Faces the passing of human generations. The universe, like a bellows, Is always emptying, always full: The more it yields, the more it holds. Men came to their wit's end arguing about it And had better meet it at the marrow. "

" Heaven and earth are not humane, treating the myriad things as straw dogs. The Sage is not humane, treating the people as straw dogs. The space between heaven and earth is like a bellows, empty and yet inexhaustible; Move it and even more comes out. Too many words quickly exhaust; It is not as good as holding to the centre. "

" Heaven and Earth are heartless treating creatures like straw dogs heartless is the sage treating people like straw dogs between Heaven and Earth how like a bellows empty but inexhaustible each movement produces more taking only wastes it better to keep it inside "

" The Tao doesn't take sides; it gives birth to both good and evil. The Master doesn't take sides; she welcomes both saints and sinners. The Tao is like a bellows: it is empty yet infinitely capable. The more you use it, the more it produces; the more you talk of it, the less you understand. Hold on to the center. "

" Heaven and earth are impartial, they regard all creatures as sacred. The self-controlled man is impartial, he regards all people as sacred. The space between Heaven and Earth is like a bellows. Emptied, it loses not power, Moved, it sends forth more and more wind. Many words lead to exhaustion. Be not thus; keep to thy center. "

" Heaven and Earth are not kind: The ten thousand things are straw dogs to them. The Sage is not kind: People are straw dogs to him. Yet Heaven and Earth And all the space between Are like a bellows: Empty but inexhaustible, Always producing more. Longwinded speech is exhausting. Better to stay centered. "

" Heaven and earth are not humane; they regard all beings as straw dogs. Sages are not humane; they see all people as straw dogs.. The space between heaven and earth is like a bellows and pipes, empty yet inexhaustible, producing more with each movement. The talkative reach their wits' end again and again; that is not as good as keeping centered. "

" Heaven and earth are ruthless, and treat the myriad creatures as strawdogs; the sage is ruthless, and treats the people as straw dogs. Is not the space between heaven and earth like a bellows? It is empty without being exhausted: The more it works the more comes out. Much speech leads inevitably to silence. Better to hold fast to the void. "

" Heaven and earth exhibit no benevolence ; to them the ten thousand things are like straw dogs. The holy man exhibits no benevolence ; to him the hundred families are like straw dogs. Is not the space between heaven and earth like unto a bellows ? It is empty; yet it collapses not. It moves, and more and more comes forth. [But] How soon exhausted is A gossip's fulsome talk! And should we not prefer On the middle path to walk?" "

" Heaven and earth aren’t humane. To them the ten thousand things are straw dogs. Wise souls aren’t humane. To them the hundred families are straw dogs. Heaven and earth act as a bellows: Empty yet structured, it moves, inexhaustibly giving. "

" Heaven and Earth are not kind. They regard all things as offerings. The sage is not kind. He regards people as offerings. Is not the space between Heaven and Earth like a bellows? It is empty, but lacks nothing. The more it moves, the more comes out of it. A multitude of words is tiresome, Unlike remaining centered. "

" Heaven and earth proceed without motive, but casually in their order of nature, dealing with all things carelessly, like used talismans. So also the sages deal with their people, not exercising benevolence, but allowing the nature of all to move without friction. The Space between heaven and earth is their breathing apparatus: Exhalation is not exhaustion, but the complement of Inhalation, and this equally of that. Speech exhausteth; guard thyself, therefore, maintaining the perfect freedom of thy nature. "

" Heaven and earth are not humane (jen), They treat the ten thousand beings as straw dogs (ch'u kou). The sage is not humane (jen), He treats the hundred families as straw dogs (ch'u kou). Between heaven and earth, How like a bellows (t'o yo) it is! Empty and yet inexhaustible, Moving and yet it pours out ever more. By many words one's reckoning (shu) is exhausted. It is better to abide by the center (shou chung). "

" Without kindness heaven and earth treat all things as straw dogs.* Without kindness the Sage treats the people as straw dogs.** The space between heaven and earth is a vacuum like a bellows,*3* Emptied, but inexhaustible. The more it moves, the more it yields.*4* Too much talk often brings exhaustion. Is it not better to keep to the middle path?*5* "

" Heaven and Earth are without bias And regard myriad things as straw dogs The sage is without bias And regards people as straw dogs The space between Heaven and Earth Is it not like a bellows? Empty, and yet never exhausted It moves, and produces more Too many words hasten failure Cannot compare to keeping quiet "

" Heaven and Earth are not humane, They treat all things like straw dogs. The sage is not humane, He treats all people like straw dogs. The space between Heaven and Earth— Isn’t it like the bellows? Empty but never exhausted, Dynamic and ever more productive. Too many words lead to quick exhaustion; Better stay centered. "

" Heaven and earth have no special love. They regard all existing beings as sacrificial grass-dogs (figures of grass made for a temporary purpose). The sage has no special love. He regards the people as grass-dogs. The space between heaven and earth may be compared to a bellows. Though empty, it never collapses, and the more it is exercised the more it brings forth. But the man of much talk is frequently reduced to silence (exhausted). There is nothing like keeping the inner man. "

" The heavens and the earth are not partial to institutionalized morality. They take things (wanwu) and treat them all as straw dogs. Sages too are not partial to institutionalized morality. They treat the common people as straw dogs. The space between the heavens and the earth— Isn’t it just like a bellows! Even though empty it is not vacuous. Pump it and more and more comes out. It is better to safeguard what you have within Than to learn a great deal that so often goes nowhere. "

" The spirit of the valley never dies. It is called the subtle and profound female. The gate of the subtle and profound female Is the root of Heaven and Earth. It is continuous, and seems to be always existing. Use it and you will never wear it out. "

" The valley spirit never dies; It is the woman, primal mother. Her gateway is the root of heaven and earth. It is like a veil barely seen. Use it; it will never fail. "

" 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. "

" The Spirit of the Valley never dies. It is called the Mystic Female. The Door of the Mystic Female Is the root of Heaven and Earth. Continuously, continuously, It seems to remain. Draw upon it And it serves you with ease. "

" THE Spirit of the Fountain dies not. It is called the Mysterious Feminine. The Doorway of the Mysterious Feminine Is called the Root of Heaven-and-Earth. Lingering like gossamer, it has only a hint of existence; And yet when you draw upon it, it is inexhaustible. "

" "The valley spirit not expires, Mysterious woman ’tis called by the sires. The mysterious woman's door, to boot, Is called of heaven and earth the root. Forever and aye it seems to endure And its use is without effort sure." "

" The Valley Spirit never dies. It is named the Mysterious Female. And the doorway of the Mysterious Female Is the base from which Heaven and Earth sprang. It is there within us all the while; Draw upon it as you will, it never runs dry *. "

" The valley spirit never dies; We call it the mysterious female. The gates of the mysterious female— These we call the roots of Heaven and Earth. Subtle yet everlasting! It seems to exist. In being used, it is not exhausted. "

" "The Valley Spirit is undying." This is mysterious Femininity. The Abode of mysterious Femininity: This is the Root of Heaven and Earth. It seems to endure on and on. One who uses It never wears out. "

" The breath of life moves through a deathless valley Of mysterious motherhood Which conceives and bears the universal seed, The seeming of a world never to end, Breath for men to draw from as they will: And the more they take of it, the more remains. "

" The spirit of the valley does not die, and is called Mysterious Female. The door of the Mysterious Female is called the root of heaven and earth. It lingers in wisps; Use it without haste. "

" The valley spirit that doesn't die we call the dark womb the dark womb's mouth we call the source of creation as real as gossamer silk and yet we can't exhaust it. "

" The Tao is called the Great Mother: empty yet inexhaustible, it gives birth to infinite worlds. It is always present within you. You can use it any way you want. "

" The Spirit of the Valley dies not, it is called Mother-substance of the Deep. The Door of Mother-substance of the Deep is called the Root of Heaven and Earth. Continuously, continuously, It nourishes and preserves. Use it, Thy strength shall not fail. "

" The Valley Spirit never dies. It is called the Mysterious Female. The entrance top the Mysterious Female Is called the root of Heaven and Earth, Endless flow Of inexhaustible energy. "

" The valley spirit not dying is called the mysterious female. The opening of the mysterious female is called the root of heaven and earth. Continuous, on the brink of existence, to put in into practice, don't try to force it. "

" The spirit of the valley never dies. This is called the mysterious female. The gateway of the mysterious female Is called the root of heaven and earth. Dimly visible, it seems as if it were there, Yet use will never drain it. "

" The valley spirit not expires, Mysterious mother 'tis called by the sires The mysterious mother's door, to boot, Is called of Heaven and earth the root. Forever and aye it seems to endure And its use is without effort sure. "

" The valley spirit never dies. Call it the mystery, the woman. The mystery, the Door of the Woman, is the root of earth and heaven. Forever this endures, forever. And all its uses are easy. "

" The valley spirit never dies. It is called the mystical female. The entrance to the mystical female Is called the root of Heaven and Earth. Though gossamer, As if barely existing, It is used but never spent. "

" The Teh is the immortal enemy of the Tao, its feminine aspect. Heaven and Earth issued from her Gate; this Gate is the Root of their World-Sycamore. Its operation is of pure Joy and Love, and faileth never. "

" The Valley Spirit (ku shen) is deathless, It is called the Dark Mare (hsüan p'in). The door of the Dark Mare, Is called the root of heaven and earth. Continuous (mien mien), it seems to exist (ts'un), Yet in use (yung) it is inexhaustible. "

" The Valley Spirit never dies. It is called the mystic female. The door of the mystic female is the root of heaven and earth. Being interminable and seeming to endure, It can be used without toil.* "

" The valley spirit, undying Is called the mystical female The gateway of the mystical female Is called the root of Heaven and Earth It flows continuously, barely perceptible Utilize it, it is never exhausted "

" The spirit of the valley never dies; It is called the profound female. The gateway of the profound female Is called the root of Heaven and Earth. Continuously it seems to last, Useful but never overworked. "

" The Spirit (like the perennial spring) of the valley never dies. This (Spirit) I call the Abyss-Mother. The passage of the Abyss-Mother I call the root of heaven and earth. Ceaselessly it seems to endure, and it is employed without effort. "

" The life-force of the valley never dies— This is called the dark female. The gateway of the dark female— This is called the root of the world. Wispy and delicate, it only seems to be there, Yet its productivity is bottomless. "

" Heaven is eternal and Earth everlasting. They can be eternal and everlasting because they do not exist for themselves, And for this reason can exist forever. Therefore the sage places himself in the background but finds himself in the foreground. He puts himself away, and yet he always remains. Is it not because he has no personal interests? This is the reason why his personal interests are fulfilled. "

" Heaven and earth last forever. Why do heaven and earth last forever? They are unborn, So ever living. The sage stays behind, thus he is ahead. He is detached, thus at one with all. Through selfless action, he attains fulfillment. "

" 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? "

" The universe is everlasting. The reason the universe is everlasting Is that it does not life for Self. Therefore it can long endure. Therefore the Sage puts himself last, And finds himself in the foremost place; Regards his body as accidental, And his body is thereby preserved. Is it not because he does not live for Self That his Self is realized? "

" HEAVEN lasts long, and Earth abides. What is the secret of their durability? Is it not because they do not live for themselves That they can live so long? Therefore, the Sage wants to remain behind, But finds himself at the head of others; Reckons himself out, But finds himself safe and secure. Is it not because he is selfless That his Self is realised? "

" Heaven endures and earth is lasting. And why can heaven and earth endure and be lasting? Because they do not live for themselves. On that account can they endure. Therefore The holy man puts his person behind and his person comes to the front. He surrenders his person and his person is preserved. Is it not because he seeks not his own? For that reason he can accomplish his own. "

" Heaven is eternal, the Earth everlasting. How come they to be so? It is because they do not foster their own lives; That is why they live so long. Therefore the Sage Puts himself in the background; but is always to the fore. Remains outside; but is always there. Is it not just because he does not strive for any personal end That all his personal ends are fulfilled? "

" Heaven endures; Earth lasts a long time. The reason why Heaven and Earth can endure and last a long time— Is that they do not live for themselves. Therefore they can long endure. Therefore the Sage: Puts himself in the background yet finds himself in the foreground; Puts self-concern out of [his mind], yet finds self-concern in the fore; Puts self-concern out of [his mind], yet finds that his self-concern is preserved. Is it not because he has no self-interest, That he is therefore able to realize his self-interest? "

" Heaven is lasting, Earth endures. What enables Heaven and Earth to last and endure? Because they do not live for themselves - so it is that they can live so long. And so, the Wise Person: Puts himself last, and so finds himself in front. puts himself in the out group, and so maintains his place. The personal does not exist for him - isn't this how he can perfect what for him is most personal? "

" The universe is deathless, Is deathless because, having no finite self, It stays infinite. A sound man by not advancing himself Stays the further ahead of himself, By not confining himself to himself Sustains himself outside himself: By never being an end in himself He endlessly becomes himself. "

" Heaven is long-lasting and earth is enduring. The reason why heaven and earth can live long and endure is that they do not live only for themselves. Therefore they can produce perpetually. This is why the Sage puts himself behind, yet ends up ahead, Considers himself an outsider yet finds himself in the mainstream. Is it not because he is selfless that his Self can be realised? "

" Heaven is eternal and Earth is immortal the reason they're eternal and immortal is because they don't live for themselves hence they can live forever thus the sage pulls himself back but ends up in front he lets himself go but ends up safe selflessness must be the reason whatever he seeks he finds "

" The Tao is infinite, eternal. Why is it eternal? It was never born; thus it can never die. Why is it infinite? It has no desires for itself; thus it is present for all beings. The Master stays behind; that is why she is ahead. She is detached from all things; that is why she is one with them. Because she has let go of herself, she is perfectly fulfilled. "

" Heaven and Earth can endure long. If Heaven and Earth endure long, It is because they do not live for self, Therefore they can long endure. That is why the self-controlled man puts himself last, Yet he is found in the foremost place. He regards his body as outside of himself, Yet his body is preserved. Is it not that his chief interest is in the Inner Life? Therefore he can perfect his chief interest. "

" Heaven is long, Earth enduring. Long and enduring Because they do not exist for themselves. Therefore the Sage Steps back, but is always in front, Stays outside, but is always within. No self-interest? Self is fulfilled? "

" Heaven is eternal, earth is everlasting. The reason they can be eternal and everlasting is that they do not foster themselves, that is why they can live forever. For this reason sages put themselves last, and they were first; they excluded themselves, and they survived. Was it not by their very selflessness that they managed to fulfill themselves? "

" Heaven and earth are enduring. The reason why heaven and earth can be enduring is that they do notgive themselves life. Hence they are able to be long-lived. Therefore the sage puts his person last and it comes first, Treats it as extraneous to himself and it is preserved. Is it not because he is without thought of self that he is able to accomplishhis private ends? "

" Heaven endures and earth is lasting. And why can heaven and earth endure and be lasting? Because they do not live for themselves. On that account can they endure. Therefore the holy man puts his person behind and his person comes to the front. He surrenders his person and his person is preserved. Is it not because he seeks not his own? For that reason he can accomplish his own. "

" Heaven will last, earth will endure. How can they last so long? They don’t exist for themselves and so can go on and on. So wise souls leaving self behind move forward, and setting self aside stay centered. Why let the self go? To keep what the soul needs. "

" Heaven is eternal and Earth is lasting. How can they be eternal and lasting? Because they do not live for themselves. That is how they can be eternal. Therefore: The sage puts himself last and becomes the first, Neglects himself and is preserved. Is it not because he is unselfish that he fulfills himself? "

" Heaven and Earth are mighty in continuance, because their work is delivered from the lust of result. Thus also the sage, seeking not any goal, attaineth all things; he doth not interfere in the affairs of his body, and so that body acteth without friction. It is because he meddleth not with personal aims that these come to pass with simplicity. "

" Heaven and earth are long lasting (chiu). The reason why heaven and earth are long lasting: Because they do not live for self (pu tzu sheng). Therefore they last long. Thus the sage puts his body (shen) behind, Yet his body is in front. He regards his body as external, Yet his body remains in existence (ts'un). Is it not because he is selfless (wu szu), That he can fulfill himself (ch'eng ch'i szu). "

" Heaven lasts; earth endures. They last and endure because they do not live for themselves.* And thus can live forever. Therefore, the Sage positions himself behind and yet stays ahead. He denies himself and so is preserved. Is it not because of his selflessness That he completes his own?** "

" Heaven and earth are everlasting The reason heaven and earth can last forever Is that they do not exist for themselves Thus they can last forever Therefore the sage: Places himself last but ends up in front Is outside of himself and yet survives Isn't it all due to his selflessness? That's how he can achieve his own goals "

" Heaven lives long and Earth is lasting. The reason why Heaven and Earth are long-lasting Is that they do not will their own existence. That is why they live long. Thus, The sage puts himself in the rear and yet ends up in front; He places himself on the outside and yet remains present. Isn’t it because he is selfless That he is able to fulfill himself? "

" Heaven is long and earth is lasting. That by which heaven and earth are long and lasting, is their not aiming at life. This is the reason why they live long. Therefore the sage puts himself last, and yet is first; abandons himself, and yet is preserved. Is this not through his having no selfishness? Thereby he preserves self-interest intact. "

" The heavens are lasting and the earth enduring. The reason the world is able to be lasting and enduring Is because it does not live for itself. Thus it is able to be long-lived. It is on this model that the sages withdraw their persons from contention yet find themselves out in front, Put their own persons out of mind yet find themselves taken care of. Isn’t it simply because they are unselfish that they can satisfy their own needs? "

" The best (man) is like water. Water is good; it benefits all things and does not compete with them. It dwells in (lowly) places that all disdain. This is why it is so near to Tao. (The best man) in his dwelling loves the earth. In his heart, he loves what is profound. In his associations, he loves humanity. In his words, he loves faithfulness. In government, he loves order. In handling affairs, he loves competence. In his activities, he loves timeliness. It is because he does not compete that he is without reproach. "

" The highest good is like water. Water gives life to the ten thousand things and does not strive. It flows in places men reject and so is like the Tao. In dwelling, be close to the land. In meditation, go deep in the heart. In dealing with others, be gentle and kind. In speech, be true. In ruling, be just. In business, be competent. In action, watch the timing. No fight: No blame. "

" 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. "

" The best of men is like water; Water benefits all things And does not compete with them. It dwells in (the lowly) places that all disdain - Wherein it comes near to the Tao. In his dwelling, (the Sage) loves the (lowly) earth; In his heart, he loves what is profound; In his relations with others, he loves kindness; In his words, he loves sincerity; In government, he loves peace; In business affairs, he loves ability; In hi actions, he loves choosing the right time. It is because he does not contend That he is without reproach. "

" THE highest form of goodness is like water. Water knows how to benefit all things without striving with them. It stays in places loathed by all men. Therefore, it comes near the Tao. In choosing your dwelling, know how to keep to the ground. In cultivating your mind, know how to dive in the hidden deeps. In dealing with others, know how to be gentle and kind. In speaking, know how to keep your words. In governing, know how to maintain order. In transacting business, know how to be efficient. In making a move, know how to choose the right moment. If you do not strive with others, You will be free from blame. "

" Superior goodness resembleth water. The water's goodness benefiteth the ten thousand things, yet it quarreleth not. Water dwelleth in the places which the multitudes of men shun; therefore it is near unto the eternal Reason The dwelling of goodness is in lowliness. The heart of goodness is in commotion. When giving, goodness showeth benevolence. In words, goodness keepeth faith. In government goodness standeth for order. In business goodness exhibiteth ability. The movements of goodness keep time. It quarreleth not. Therefore it is not rebuked. "

" The highest good is like that of water. The goodness of is that it benefits the ten thousand creatures; Yet itself does not scramble, But is content with the places that all men disdain. It is this makes water so near to the Way. And if men think the ground the best place for building a house upon, If among thoughts they value those that are profound, If in friendship they value gentleness, In words, truth; in government, good order; In deeds, effectiveness; in actions, timeliness - In each case it is because they prefer what does not lead to strife *, And therefore does not go amiss. "

" The highest good is like water; Water is good at benefiting the ten thousand things and yet it [does not] compete [with them]. It dwells in places the masses of people detest, Therefore it is close to the Way. In dwelling, the good thing is the land; In the mind, the good thing is depth; In giving, the good thing is [being like] Heaven; In speaking, the good thing is sincerity; In governing, the good thing is order; In affairs, the good thing is ability; In activity, the good thing is timeliness. It is only because it does not compete, that therefore it is without fault. "

" The highest Excellence is like water. Water, Excellent at being of benefit to the thousands of things, does not contend - it settles in places everyone else avoids. Yes, it is just about Tao. Excellence in a house: the ground "Excellence in a mind: depth Excellence in companions: Goodness Excellence in speaking: sincerity Excellence in setting things right: good management Excellence on the job: ability Excellence in making a move: good timing." Simply do not contend then there will be no fault. "

" Man at his best, like water, Serves as he goes along: Like water he seeks his own level, The common level of life, Loves living close to the earth, Living clear down in his heart, Loves kinship with his neighbors, The pick of words that tell the truth, The even tenor of a well-run state, The fair profit of able dealing, The right timing of useful deeds, And for blocking no one's way No one blames him. "

" The greatest attitude is like water; Water is good at benefiting all things and yet it does not compete with them. It seeks out those places regarded as evil by man. Thereby, it is close to Tao. For one's dwelling, choose the ground well. In cultivating one's heart, search the depths well. In dealing with people, treat them well. When speaking, do so with sincerity. In governing, keep order. In serving, do to the best of your ability. In acting, choose the timing well. Only by not competing can one be beyond reproach. "

" The best are like water bringing help to all without competing choosing what others avoid hence approaching the Tao dwelling with earth thinking with depth helping with kindness speaking with truth governing with peace working with skill moving with time and because they don't compete they aren't maligned "

" The supreme good is like water, which nourishes all things without trying to. It is content with the low places that people disdain. Thus it is like the Tao. In dwelling, live close to the ground. In thinking, keep to the simple. In conflict, be fair and generous. In governing, don't try to control. In work, do what you enjoy. In family life, be completely present. When you are content to be simply yourself and don't compare or compete, everybody will respect you. "

" Heavenly Love is like water. Water blesses all things, It does not hurt them. It loves the lowly place that men dislike, Therefore it comes very near to Tao. The Master loves to dwell upon the earth. In his heart he loves Infinity, In his benevolence he loves giving, In his words he loves sincerity, In his government he loves peace, In his business affairs he loves ability, In his movements he loves punctuality. The Master, indeed, does not fight, Therefore his Inner Life increases. "

" Best to be like water, Which benefits the ten thousand things And does not contend. It pools where humans disdain to dwell, Close to the Tao. Live in a good place. Keep your mind deep. Treat others well. Stand by your word. Make fair rules. Do the right thing. Work when it's time. Only do not contend, And you will not go wrong. "

" Higher good is like water: the good in water benefits all, and does so without contention. It rests where people dislike to be, so it is close to the Way. Where it dwells becomes good ground; profound is the good in its heart, benevolent the good it bestows. Goodness in words is trustworthiness, goodness in government is order; goodness in work is ability, goodness in action is timeliness. But only by non-contention is there nothing extreme. "

" Highest good is like water. Because water excels in benefiting the myriad creatures without contendingwith them and settles where none would like to be, it comes close to theway. In a home it is the site that matters; In quality of mind it is depth that matters; In an ally it is benevolence that matters; In speech it is good faith that matters; In government it is order that matters; In affairs it is ability that matters; In action it is timeliness that matters. It is because it does not contend that it is never at fault. "

" Superior goodness resembleth water. Water in goodness benefiteth the ten thousand things, yet it quarreleth not. Because it dwells in places which the multitude of men shun, therefore it is near unto the eternal Reason. For a dwelling goodness chooses the level. For a heart goodness chooses commotion. When giving, goodness chooses benevolence. In words, goodness chooses faith. In government goodness chooses order. In business goodness chooses ability. In its motion goodness chooses timeliness. It quarreleth not. Therefore, it is not rebuked. "

" True goodness is like water. Water’s good for everything. It doesn’t compete. It goes right to the low loathsome places, and so finds the way. For a house, the good thing is level ground. In thinking, depth is good. The good of giving is magnanimity; of speaking, honesty; of government, order. The good of work is skill, and of action, timing. No competition, so no blame. "

" Supreme good is like water. Water greatly benefits all things, without conflict. It flows through places that people loathe. Thereby it is close to the Way. A good dwelling is on the ground. A good mind is deep. A good gift is kind. A good word is sincere. A good ruler is just. A good worker is able. A good deed is timely. Where there is no conflict, there is no fault. "

" Admire thou the High Way of Water! Is not Water the soul of the life of things, whereby they change? Yet it seeketh its level, and abideth content in obscurity. So also it resembleth the Tao, in this Way thereof! The virtue of a house is to be well-placed; of the mind, to be at ease in silence as of Space; of societies, to be well-disposed; of governments, to maintain quietude; of work, to be skillfully performed; and of all motion, to be made at the right time. Also it is the virtue of a man to abide in his place without discontent; thus offendeth he no man. "

" A person with superior goodness (shan) is like water, Water is good in benefiting (li) all beings, Without contending (cheng) with any. Situated in places shunned (o) by many others, Thereby it is near (chi) Tao. (Such a person's) dwelling is the good earth, (His/her) mind (hsin) is the good deep water (yuan), (His/her) associates are good kind people (jen), (His/her) speech shows good trust (hsin), (His/her) governing is the good order, (His/her) projects (shih) are carried out by good talents (neng), (His/her) activities (tung) are good in timing. Because he does not contend (pu cheng) with any, He commits no wrong. "

" The man of supreme goodness resembles water. Water benefits all things Without competing with them, Staying in places that men despise;* Therefore, it is very close to Tao.** Dwelling in good places, Having a heart that loves the profound, Allying with benevolence, Inviting trust with words, Being righteous in governing, Managing all things well, Moving at the right time. Just because he does not compete, The man of supreme goodness frees himself of blame.*3* "

" The highest goodness resembles water Water greatly benefits myriad things without contention It stays in places that people dislike Therefore it is similar to the Tao Dwelling at the right place Heart with great depth Giving with great kindness Words with great integrity Governing with great administration Handling with great capability Moving with great timing Because it does not contend It is therefore beyond reproach "

" The highest good is like water: Water brings good to all things and does not contend; It goes to places which most people detest And is therefore akin to Dao. Dwell on good ground; Meditate in good depth; Keep good company; Speak in good faith; Rule with good policy; Serve with good competence; Act with good timing. Because there is no contention. There is no blame. "

" The highest style of goodness is like water. Water is good to benefit all things; while it does not strive, but runs to the place which all men disdain. Therefore it is near to Tau. Where it abides, it is good for adaptability. In its heart, it is good for depth. In giving, it is good for benevolence. In speaking, it is good for fidelity. In correcting, it is good for government. In serving, it is good for ability. In acting, it is good for seasonableness. And inasmuch as it does not strive no one dislikes it. "

" The highest efficacy is like water. It is because water benefits everything (wanwu) Yet vies to dwell in places loathed by the crowd That it comes nearest to proper way-making. In dwelling, the question is where is the right place. In thinking and feeling, it is how deeply. In giving, it is how much like nature’s bounty. In speaking, it is how credibly. In governing, it is how effectively. In serving, it is how capably. In acting, it is how timely. It is only because there is no contentiousness in proper way-making That it incurs no blame. "

" To hold and fill a cup to overflowing Is not as good as to stop in time. Sharpen a sword edge to its very sharpest, And the (edge) will not last long. When gold and jade fill your hall, You will not be able to keep them. To be proud with honour and wealth Is to cause one's own downfall. withdraw as soon as your work is done. Such is Heaven's Way. "

" Better stop short than fill to the brim. Oversharpen the blade, and the edge will soon blunt. Amass a store of gold and jade, and no one can protect it. Claim wealth and titles, and disaster will follow. Retire when the work is done. This is the way of heaven. "

" 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. "

" Stretch (a bow) to the very full, And you will wish you had stopped in time. Temper a (sword-edge) to its very sharpest, And the edge will not last long. When gold and jade fill your hall, You will not be able to keep them safe. To be proud with wealth and honor Is to sow seeds of one's own downfall. Retire when your work is done, Such is Heaven's way. "

" As for holding to fullness, Far better were it to stop in time! Keep on beating and sharpening a sword, And the edge cannot be preserved for long. Fill your house with gold and jade, And it can no longer be guarded. Set store by your riches and honour, And you will only reap a crop of calamities. Here is the Way of Heaven: When you have done your work, retire! "

" Grasp to the full, are you not likely foiled? Scheme too sharply, can you wear long? If gold and jewels fill the hall no one can protect it. Rich and high but proud, brings about its own doom. To accomplish merit and acquire fame, then to withdraw, that is Heaven's Way. "

" Stretch a bow * to the very full, And you will wish you had stopped in time; Temper a sword-edge to its very sharpest, And you will find it soon grows dull. When bronze and jade fill your hall. It can no longer be guarded. Wealth and place breed insolence. That brings ruin in its train. When your work is done, then withdraw! Such is Heaven's ** Way. "

" To hold it upright and fill it, Is not so good as stopping [in time]. When you pound it out and give it a point, It won't be preserved very long. When gold and jade fill your rooms, You'll never be able to protect them. Arrogance and pride with wealth and rank, On their own bring on disaster. When the deed is accomplished you retire; Such is Heaven's Way! "

" In filling, if you keep on and on - better to have stopped. In sharpening, if you keep trying - the edge won't last long. When gold and jade fill the halls, no one can guard it all. Rich, famous - and conceited: leading to a downfall self-caused. Achieve successes, win the fame, remove yourself: Heaven's Way. "

" Keep stretching a bow You repent of the pull, A 'whetted saw Goes thin and dull, Surrounded with treasure You lie ill at ease, Proud beyond measure You come to your knees: Do enough, without vieing, Be living, not dying. "

" To grasp after until full is not as good as stopping. Measure and fit a crossbrace; It cannot last long. If one's hall is filled with gold and jade, it cannot be safeguarded. If one is wealthy and honoured, pride follows; and one gifts oneself with the faults thereof. When the work is done, retire. This is the Tao of heaven. "

" Instead of pouring in more better stop while you can making it sharper won't help it last longer houses full of treasure can never be safe the vanity of success invites its own failure retire when your work is done this is the Way of Heaven "

" Fill your bowl to the brim and it will spill. Keep sharpening your knife and it will blunt. Chase after money and security and your heart will never unclench. Care about people's approval and you will be their prisoner. Do your work, then step back. The only path to serenity. "

" Let Heavenly Love fill you and overflow in you, Not according to your measure of fulness. Prove it, probe deeply into it, It shall not long withstand you. You may fill a place with gold and precious stones, You will not be able to guard them. You may be weighted with honours and become proud. Misfortune then will come to your Self. You may accomplish great deeds and acquire fame, Retire yourself; This is Heavenly Tao. "

" Hold and fill it - No as good as stopping in time. Measure and pound it - It will not long survive. When gold and jade fill the hall, They cannot be guarded. Riches and pride Bequeath error. Withdrawing when work is done: Heaven's Tao. "

" To keep on filling is not as good as stopping. Calculated sharpness cannot be kept for long. Though gold and jewels fill their house, no one can keep them. When the rich upper classes are haughty, their legacy indicts them. When one' work is accomplished honorably, to retire is the Way of heaven. "

" Rather than fill it to the brim by keeping it upright Better to have stopped in time; Hammer it to a point And the sharpness cannot be preserved for ever; There may be gold and jade to fill a hall But there is none who can keep them. To be overbearing when one has wealth and position Is to bring calamity upon oneself. To retire when the task is accomplished Is the way of heaven. "

" Holding and keeping full, had that not better be left alone? Handling and keeping sharp, can that wear long? If gold and jewels fill the hall no one can protect it. Rich and high but proud, brings about its own misfortune. To accomplish merit and acquire fame, then to withdraw oneself, that is Heaven's Way. "

" Brim-fill the bowl, it’ll spill over. Keep sharpening the blade, you’ll soon blunt it. Nobody can protect a house full of gold and jade. Wealth, status, pride, are their own ruin. To do good, work well, and lie low is the way of the blessing. "

" Filling all the way to the brim Is not as good as halting in time. Pounding an edge to sharpness Will not make it last. Keeping plenty of gold and jade in the palace Makes no one able to defend it. Displaying riches and titles with pride Brings about one's downfall. To retreat after a work well done is Heaven's Way. "

" Fill not a vessel, lest it spill in carrying. Meddle not with a sharpened point by feeling it constantly, or it will soon become blunted. Gold and jade endanger the house of their possessor. Wealth and honors lead to arrogance and envy, and bring ruin. Is thy way famous and thy name becoming distinguished? Withdraw, thy work once done, into obscurity; this is the way of Heaven. "

" To hold and fill (a vessel) to the full (ying), It had better not be done. To temper and sharpen a sword, Its edge could not be kept (pao) long. To fill the hall with gold and jade, There is no way to guard (shou) them. To be rich, exalted, and proud, This is to invite blame (chiu) upon oneself. When work is done (sui), the person (sheng) retires, Such is the Tao of heaven. "

" Hold [a cup] and fill it to the brim; Is it not better to stop in time?* Hammer and sharpen [an edge]; It cannot last long.** Fill a hall with gold and jade; They cannot be protected.*3* He who is rich, honored, and arrogant brings blame upon himself.*4* He who withdraws after achieving success and performing duty*5* adheres to the Tao of heaven.*6* "

" Holding a cup and overfilling it Cannot be as good as stopping short Pounding a blade and sharpening it Cannot be kept for long Gold and jade fill up the room No one is able to protect them Wealth and position bring arrogance And leave upon oneself disasters When achievement is completed, fame attained, withdraw oneself This is the Tao of Heaven "

" Holding a cup while filling it to the brim Is not as good as stopping then and there. Hammering the blade till it is sharp Cannot keep it so for long. Stuffing the hall with gold and jade Does not guarantee it will stay secure. Turning arrogant after gaining wealth and position Brings disaster upon oneself. Retire after achieving one’s goal- That is the Dao of Heaven. "

" It is better to desist than to go on grasping at fulness. Handling and sharpening cannot last long. When gold and gems fill the hall none can protect them. Wealth and honour with pride bring their own punishment. When a work of merit is done and reputation is coming, to get out of the way is the Tau of Heaven. "

" It is better to desist Than to try to hold it upright and fill it to the brim. Pounded out to a point Its sharpness cannot be long maintained. When treasure fills the hall, No one is able to keep it safe. Those who are arrogant because of station and wealth Bring calamity upon themselves. To retire when the deed is done Is the way (dao) that tian works. "

" Can you keep the spirit and embrace the One without departing from them? Can you concentrate your vital force and achieve the highest degree of weakness like an infant? Can you clean and purify your profound insight so it will be spotless? Can you love the people and govern the state without knowledge (cunning)? Can you play the role of the female in the opening and closing of the gates of Heaven? Can you understand all and penetrate all without taking any action? To produce things and to rear them, To produce, but not to take possession of them, To act, but not to rely on one's own ability, To lead them, but not to master them - This is called profound and secret virtue. "

" Carrying body and soul and embracing the one, Can you avoid separation? Attending fully and becoming supple, Can you be as a newborn babe? Washing and cleansing the primal vision, Can you be without stain? Loving all men and ruling the country, Can you be without cleverness? Opening and closing the gates of heaven, Can you play the role of woman? Understanding and being open to all things, Are you able to do nothing? Giving birth and nourishing, Bearing yet not possessing, Working yet not taking credit, Leading yet not dominating, This is the Primal Virtue. "

" 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). "

" In embracing the One with your soul, Can you never forsake the Tao? In controlling your vital force to achieve gentleness, Can you become like the new-born child? In cleansing and purifying your Mystic vision, Can you strive after perfection? In loving the people and governing the kingdom, Can you rule without interference? In opening and shutting the Gate of Heaven, Can you play the part of the Female? In comprehending all knowledge, Can you renounce the mind? "

" IN keeping the spirit and the vital soul together, Are you able to maintain their perfect harmony? In gathering your vital energy to attain suppleness, Have you reached the state of a new-bom babe? In washing and clearing your inner vision, Have you purified it of all dross? In loving your people and governing your state, Are you able to dispense with cleverness? In the opening and shutting of heaven's gate, Are you able to play the feminine part? Enlightened and seeing far into all directions, Can you at the same time remain detached and non-active? Rear your people! Feed your people! Rear them without claiming them for your own! Do your work without setting any store by it! Be a leader, not a butcher! This is called hidden Virtue. "

" Who by unending discipline of the senses embraces unity cannot be disintegrated. By concentrating his vitality and inducing tenderness he can become like a little child. By purifying, by cleansing and profound intuition he can be free from faults. Who loves the people when administering the country will practise nonassertion. Opening and closing the gates of heaven, he will be like a mother-bird; bright, and white, and penetrating the four quarters, he will be unsophisticated. He quickens them and feeds them. He quickens but owns not. He acts but claims not. He excels but rules not. This is called profound virtue. "

" Can you keep the unquiet physical-soul from straying, Hold fast to the Unity, and never quit it? Can you, when concentrating your breath, Make it soft like that of a little child? Can you wipe and cleanse your vision of the Mystery till all is without blur? Can you love the people and rule the land, Yet remain unknown? Can you in opening and shutting the heavenly gates play always the female part? Can your mind penetrate every corner of the land, But you yourself never interfere? Rear them, then, feed them, Rear them, but do not lay claim to them. Control them, but never lean upon them; Be chief among them, but do not manage them. This is called the Mysterious Power. "

" In nourishing the soul and embracing the One - can you do it without letting them leave? In concentrating your breath and making it soft - can you [make it like that of] a child? In cultivating and cleaning your profound mirror - can you do it so that it has no blemish? In loving the people and giving life to the state - can you do it without using knowledge? In opening and closing the gates of Heaven - can you play the part of the female? In understanding all within the four reaches - can you do it without using knowledge? Give birth to them and nourish them. Give birth to them but don't try to own them; Help them to grow but don't rule them. This is called Profound Virtue. "

" When 'carrying your soul,' embracing the One Thing, can you be undivided? When 'concentrating ch'i', bringing about Softness, can you be like an infant? When 'cleansing and purifying the mysterious mirror,' can you be without blemish? When 'loving the people and caring for the kingdom,' can you be without knowledge? When 'the Doors of Heaven open and shut,' can you remain Feminine? When 'Clarity and bareness penetrate everywhere,' can you remain not doing? Produce and nourish. Produce but don't possess work but don't rely on this preside but don't rule. This is mysterious Te. "

" Can you hold the door of your tent Wide to the firmament? Can you, with the simple stature Of a child, breathing nature, Become, notwithstanding, A man? Can you continue befriending With no prejudice, no ban? Can you, mating with heaven, Serve as the female part? Can your learned head take leaven From the wisdom of your heart? If you can bear issue and nourish its growing, If you can guide without claim or strife, If you can stay in the lead of men without their knowing, You are at the core of life. "

" In unifying the spirit-of-the-blood and the spirit-of-the-breath can you keep them from separating? In concentrating the chi to attain resiliency, can you be like an infant? In polishing the mirror of Mysterious Vision, can you do it spotlessly? In opening and closing heaven's gate, can you be the Female? In being enlightened and comprehending all, can you do it without knowledge? In loving the people and governing the nation can you practice Non-action? Produce and provide a good environment; Create but do not possess, Act but do not control, Raise but do not harvest, This is called Profound Te. "

" Can you hold fast your crescent soul and not let it wander can you make your breath as soft as a baby's can you wipe your Dark Mirror free of dust can you serve and govern without effort can you be the female at Heaven's Gate can you light up the world without knowledge beget things and keep them but beget without possessing keep without controlling this is Dark Virtue "

" Can you coax your mind from its wandering and keep to the original oneness? Can you let your body become supple as a newborn child's? Can you cleanse your inner vision until you see nothing but the light? Can you love people and lead them without imposing your will? Can you deal with the most vital matters by letting events take their course? Can you step back from you own mind and thus understand all things? Giving birth and nourishing, having without possessing, acting with no expectations, leading and not trying to control: this is the supreme virtue. "

" Bring soul and spirit into unity, they will become welded in the Inner Life. Conquer vital force until it yields to you, you will become as a new-born child. Purify the channels of deep perception, you will dwell safely in the Inner Life. Govern a kingdom by loving the people, they will learn to act from the Inner Life. Open and shut the doors of heaven, you will have repose of mind in active life. Let your purity shine forth in all directions, men will see that you have an Inner Life. Give it birth, nourish it, Give it birth, but do not seek to possess. Act but do not appropriate. Endure but do not rule. That is called profound Teh. "

" Can you balance your life force And embrace the One Without separation? Can you control your breath Gently Like a baby? Can you clarify Your dark vision Without blemish? Can you love people And govern the country Without knowledge? Can you open and close The gate of heaven Without clinging to earth? Can you brighten The four directions Without action? Give birth and cultivate. Give birth and do not possess. Act without dependence. Excel but do not rule. This is called the dark Te. "

" Carrying vitality and consciousness, embracing them as one, can you keep from parting? Concentrating energy, making it supple, can you be like an infant? Purifying hidden perception, can you make it flawless? Loving the people, governing the nation, can you be uncontrived? As the gate of heaven opens and closes, can you be impassive? As understanding reaches everywhere, can you be innocent? Producing and developing, producing without possessing, growing without domineering: this is called mysterious power. "

" When carrying on your head your perplexed bodily soul Can you embrace in your arms the One and not let go? In concentrating your breath can you become as supple As a babe? Can you polish your mysterious mirror And leave no blemish? Can you love the people and govern the state Without resorting to action? When the gates of heaven open and shut Are you capable of keeping to the role of the female? When your discernment penetrates the four quarters Are you capable of not knowing anything? It gives them life and rears them. It gives them life yet claims no possession; It benefits them yet exacts no gratitude; It is the steward yet exercises no authority. Such is called the mysterious virtue. "

" He who sustains and disciplines his soul and embraces unity cannot be deranged. Through attention to his vitality and inducing tenderness he can become like a little child. By purifying, by cleansing and profound intuition he can be free from faults. In loving the people and administering the country he can practise non-assertion. Opening and closing the gates of heaven he can be like a mother-bird : bright, and white, and penetrating the four quarters, he can be unsophisticated. He quickens them and feeds them. He quickens but owns not. He acts but claims not. He excels but rules not. This is called profound virtue. "

" Can you keep your soul in its body, hold fast to the one, and so learn to be whole? Can you center your energy, be soft, tender, and so learn to be a baby? Can you keep the deep water still and clear, so it reflects without blurring? Can you love people and run things, and do so by not doing? Opening, closing the Gate of Heaven, can you be like a bird with her nestlings? Piercing bright through the cosmos, can you know by not knowing? To give birth, to nourish, to bear and not to own, to act and not lay claim, to lead and not to rule: this is mysterious power. "

" Can you make your soul embrace the One And not lose it? Can you gather your vital breath And yet be tender like a newborn baby? Can you clean your inner reflection And keep it spotless? Can you care for the people and rule the country And not be cunning? Can you open and close the gate of Heaven And act like a woman? Can you comprehend everything in the four directions And still do nothing? To give birth to them and nourish them, Carry them without taking possession of them, Care for them without subduing them, Raise them without steering them. That is the greatest virtue. "

" When soul and body are in the bond of love, they can be kept together. By concentration on the breath it is brought to perfect elasticity, and one becomes as a babe. By purifying oneself from Samadhi one becomes whole. In his dealing with individuals and with society, let him move without lust of result. In the management of his breath, let him be like the mother-bird. Let his intelligence comprehend every quarter; but let his knowledge cease. Here is the Mystery of Virtue. It createth all and nourisheth all; yet it doth not adhere to them; it operateth all, but knoweth not of it, nor proclaimeth it; it directeth all, but without conscious control. "

" In bringing your spiritual (ying) and bodily (p'o) souls to embrace the One, Can (neng) you never depart (li) from it? In concentrating your breath to attain softness, Can you be like an infant (ying erh)? In cleansing your mirror (lan) of the dark (hsüan), Can you make it spotless? In opening and closing heaven's gate (t'ien men), Can you be the female (tz'u)? In being enlightened (ming) and comprehending all, Can you do it without knowledge? In loving the people and governing the state, Can you practice non-action? To give birth, to nurture, To give birth yet not to claim possession (yu), To act (wei) yet not to hold on to, To grow (chang) yet not to lord over (tsai), This is called the dark virtue (yüan te). "

" Keeping one's ying poh and embracing the One, Can man not depart from it?* Breathing intensely to induce softness, Can man be like an infant?** The mystic vision being pure and clean, Can it be without flaw?*3* Loving the people and governing the state, Can man be without action?*4* Opening and closing the gate of heaven, Can it not be the female?*5* Discerning and understanding the four corners, Can man do so without knowledge?*6* To produce and to raise;*7* To produce without possessing; To act without asserting; To develop without controlling; This is called the profound virtue.*8* "

" In holding the soul and embracing oneness Can one be without straying? In concentrating the energy and reaching relaxation Can one be like an infant? In cleaning away the worldly view Can one be without imperfections? In loving the people and ruling the nation Can one be without manipulation? In the heavenly gate's opening and closing Can one hold to the feminine principle? In understanding clearly all directions Can one be without intellectuality? Bearing it, rearing it Bearing without possession Achieving without arrogance Raising without domination This is called the mystic virtue "

" Embracing the One with both your spirit and soul, Can you stay seamless? Focusing your Qi till you reach suppleness, Can you be like an infant? Wiping your Mystery Mirror clean, Can you make sure it remains unblemished? Caring for your people and governing your state, Can you apply Non-doing? Letting your portals open and shut, Can you maintain your femininity? Keeping all four directions free and clear, Can you remain unknowing? "

" By husbanding the animal and spiritual souls, and embracing unity, it is possible to prevent their separation. By undivided attention to the passion-nature, and increasing tenderness, it is possible to be a little child. By putting away impurity from the hidden eye of the heart, it is possible to be without spot. By loving the people, and so governing the nation, it is possible to be unknown. In opening and shutting the heavenly doors (the mouth, the nostrils, etc.), it is possible to have no creaking. One may be bright and transparent on all sides, and yet be unknown. To produce and to nourish, to produce and have not, to act and expect not, to enlarge and cut not off, - this is called sublime virtue. "

" In carrying about your more spiritual and more physical aspects and embracing their oneness, Are you able to keep them from separating? In concentrating your qi and making it pliant, Are you able to become the newborn babe? In scrubbing and cleansing your profound mirror, Are you able to rid it of all imperfections? In loving the common people and breathing life into the state, Are you able to do it without recourse to wisdom? With nature’s gates swinging open and closed, Are you able to remain the female? With your insight penetrating the four quarters, Are you able to do it without recourse to wisdom? It gives life to things and nurtures them. Giving life without managing them And raising them without lording it over them— This is called the profoundest efficacy (de). "

" Thirty spokes are united around the hub to make a wheel, But it is on its non-being that the utility of the carriage depends. Clay is moulded to form a utensil, But it is on its non-being that the utility of the utensil depends. Doors and windows are cut out to make a room, But it is on its non-being that the utility of the room depends. Therefore turn being into advantage, and turn non-being into utility. "

" Thirthy spokes share the wheel's hub; It is the center hole that makes it useful. Shape clay into a vessel; It is the space within that makes it useful. Cut doors and windows for a room; It is the holes which make it useful. Therefore profit comes from what is there; Usefulness from what is not there. "

" 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. "

" Thirty spokes unite around the nave; From their not-being (loss of their individuality) Arises the utility of the wheel. Mold clay into a vessel; From its not-being (in the vessel's hollow) Arises the utility of the vessel. Cut out doors and windows in the house (-wall), From their not-being (empty space) arises the utility of the house. Therefore by the existence of things we profit. And by the non-existence of things we are served. "

" THIRTY spokes converge upon a single hub; It is on the hole in the center that the use of the cart hinges. We make a vessel from a lump of clay; It is the empty space within the vessel that makes it useful. We make doors and windows for a room; But it is these empty spaces that make the room livable. Thus, while the tangible has advantages, It is the intangible that makes it useful. "

" Thirty spokes unite in one nave and on that which is non-existent [on the hole in the nave] depends the wheel's utility. Clay is moulded into a vessel and on that which is non-existent [on its hollowness] depends the vessel's utility. By cutting out doors and windows we build a house and on that which is non-existent [on the empty space within] depends the house's utility. Therefore, existence renders actual but non-existence renders useful. "

" We put thirty spokes together and call it a wheel; But it is on the space where there is nothing That the usefulness of the wheel depends. We turn clay to make a vessel; But it is on the space where there is nothing That the usefulness of the vessel depends. We pierce doors and windows to make a house; And it is on these spaces where there is nothing That the usefulness of the house depends. Therefore just as we take advantage of what is, We should recognize the usefulness of what is not. "

" Thirty spokes unite in one hub; It is precisely where there is nothing, that we find the usefulness of the wheel. We fire clay and make vessels; It is precisely where there's no substance, that we find the usefulness of clay pots. We chisel out doors and windows; It is precisely in these empty spaces, that we find the usefulness of the room. Therefore, we regard having something as beneficial; But having nothing as useful. "

" Thirty spokes unite in one hollow hub in this 'nothing' lies the wheel's usefulness. Knead clay to make a jar - in its 'nothing' lies the jar's usefulness. Cut out doors and windows in making a house - in their 'nothing' lies the house's usefulness. Yes: 'Being' makes for profit 'Nothing' makes for use fulness. "

" Thirty spokes are made one by holes in a hub, By vacancies joining them for a wheel's use; The use of clay in moulding pitchers Comes from the hollow of its absence; Doors, windows, in a house, Are used for their emptiness: Thus we are helped by what is not To use what is. "

" Thirty spokes converge at a single hub; It is the vacancy that begets the vehicle's usefulness. Mix clay to make a vessel; It is the vacancy that makes the vessel useful. Cut out the doors and windows to make a room; It is the vacancy that constitutes the usefulness of the room. Therefore, that which is there is an advantage, But it's vacancy is what is useful. "

" Thirty spokes converge on a hub but it's the emptiness that makes a wheel work pots are fashioned from clay but it's the hollow that make a pot work windows and doors are carved for a house but it's the spaces that make a house work existence makes something useful but nonexistence makes it work "

" We join spokes together in a wheel, but it is the center hole that makes the wagon move. We shape clay into a pot, but it is the emptiness inside that holds whatever we want. We hammer wood for a house, but it is the inner space that makes it livable. We work with being, but non-being is what we use. "

" Thirty spokes surround one nave, the usefulness of the wheel is always in that empty innermost. You fashion clay to make a bowl, the usefulness of the bowl is always in that empty innermost. You cut out doors and windows to make a house, their usefulness to a house is always in their empty space. Therefore profit comes from external form, but usefulness comes from the empty innermost. "

" Thirty spokes join one hub. The wheel's use comes from emptiness. Clay is fired to make a pot. The pot's use comes from emptiness. Windows and doors are cut to make a room. The room's use comes from emptiness. Therefore, Having leads to profit, Not having leads to use. "

" Thirty spokes join at a hub: their use for the cart is where they are not. When the potter's wheel makes a pot, the use of the pot is precisely where there is nothing. When you open the doors and windows for a room, it is where there is nothing that they are useful to the room. Therefore being is for benefit, nonbeing is for usefulness. "

" Thirty spokes share one hub. Adapt the nothing therein to the purpose in hand, and you will havethe use of the cart. Knead clay in order to make a vessel. Adapt the nothing therein to the purpose in hand, and you will havethe use of the vessel. Cut out doors and windows in order to make a room. Adapt the nothing therein to the purpose in hand, and you will havethe use of the room. Thus what we gain is Something, yet it is by virtue of Nothing thatthis can be put to use. "

" Thirty spokes unite in one nave and on that which is non-existent [on the hole in the nave] depends the wheel's utility. Clay is moulded into a vessel and on that which is non-existent [on its hollowness] depends the vessel's utility. By cutting out doors and windows we build a house and on that which is non-existent [on the empty space] depends the house's utility. Therefore, when the existence of things is profitable, it is the non-existent in them which renders them useful. "

" Thirty spokes meet in the hub. Where the wheel isn’t is where it’s useful. Hollowed out, clay makes a pot. Where the pot’s not is where it’s useful. Cut doors and windows to make a room. Where the room isn’t, there’s room for you. So the profit in what is is in the use of what isn’t. "

" Thirty spokes are joined in the wheel's hub. The hole in the middle makes it useful. Mold clay into a bowl. The empty space makes it useful. Cut out doors and windows for the house. The holes make it useful. Therefore, the value comes from what is there, But the use comes from what is not there. "

" The thirty spokes join in their nave, that is one; yet the wheel dependeth for use upon the hollow place for the axle. Clay is shapen to make vessels; but the contained space is what is useful. Matter is therefore of use only to mark the limits of the space which is the thing of real value. "

" Thirty spokes share one hub to make a wheel. Through its non-being (wu), There is (yu) the use (yung) of the carriage. Mold clay into a vessel (ch'i). Through its non-being (wu), There is (yu) the use (yung) of the vessel. Cut out doors and windows to make a house. Through its non-being (wu), There is (yu) the use (yung) of the house. Therefore in the being (yu-chih) of a thing, There lies the benefit (li). In the non-being (wu-chih) of a thing, There lies its use (yun). "

" Thirty spokes converge in a nave; just because of its nothingness [void] the usefulness of the cart exists.* Molded clay forms a vessel; just because of its nothingness [hollowness] the usefulness of the utensil exists. Doors and windows are cut into a house; just because of their nothingness [emptiness] the usefulness of the house exists. Therefore, profit from that which exists and utilize that which is absent.** "

" Thirty spokes join in one hub In its emptiness, there is the function of a vehicle Mix clay to create a container In its emptiness, there is the function of a container Cut open doors and windows to create a room In its emptiness, there is the function of a room Therefore, that which exists is used to create benefit That which is empty is used to create functionality "

" Thirty spokes converge at the hub: Where there is nothing There lies what makes the cart useful. Mix clay to make a vessel: Where there is nothing There lies what makes the vessel useful. Chisel doors and windows to make a house: Where there is nothing There lies what makes the house useful. Thus things bring benefits; Nothingness brings usefulness. "

" Thirty spokes unite in one nave, and by that part which is non-existent (i.e. the hole in the centre of it) it is useful for a carriage wheel. Earth is moulded into vessels, and by their hollowness they are useful as vessels. Doors and windows are cut out in order to make a house, and by its hollowness it is useful as a house. So then existence may be said to correspond to gain, but non-existence to use. "

" The thirty spokes converge at one hub, But the utility of the cart is a function of the nothingness (wn) inside the hub. We throw clay to shape a pot, But the utility of the clay pot is a function of the nothingness inside it. We bore out doors and windows to make a dwelling, But the utility of the dwelling is a function of the nothingness inside it. Thus, it might be something (you) that provides the value, But it is nothing that provides the utility. "

" The five colours cause one's eyes to be blind. The five tones cause one's ears to be deaf. The five flavours cause one's palate to be spoiled. Racing and hunting cause one's mind to be mad. Goods that are hard to get injure one's activities. For this reason the sage is concerned with the belly and not the eyes, Therefore he rejects the one but accepts the other. "

" The five colors blind the eye. The five tones deafen the ear. The five flavors dull the taste. Racing and hunting madden the mind. Precious things lead one astray. Therefore the sage is guided by what he feels and not by what he sees. He lets go of that and chooses this. "

" 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. "

" The five colors blind the eyes of man; The five musical notes deafen the ears of man; The five flavors dull the taste of man; Horse-racing, hunting and chasing madden the minds of man; Rare, valuable goods keep their owners awake at night. Therefore the Sage: Provides for the belly and not the eye. Hence, he rejects the one and accepts the other. "

" THE five colours blind the eye. The five tones deafen the ear. The five flavours cloy the palate. Racing and hunting madden the mind. Rare goods tempt men to do wrong. Therefore, the Sage takes care of the belly, not the eye. He prefers what is within to what is without. "

" "The five colors [combined] the human eye will blind; The five notes [in one sound] the human ear confound; The five tastes [when they blend] the human mouth offend." "Racing and hunting will human hearts turn mad, Treasures high-prized make human conduct bad." Therefore The holy man attends to the inner and not to the outer. He abandons the latter and chooses the former. "

" The fives colours confuse the eye, The fives sounds dull the ear, The five tastes spoil the palate. Excess of hunting and chasing Makes minds go mad. Products that are hard to get Impede their owner's movements. Therefore the Sage Considers the belly not the eye. Truly, “he rejects that but takes this”. "

" The five colors cause one's eyes to go blind. Racing horses and hunting cause one's mind to go mad. Goods that are hard to obtain pose an obstacle to one's travels. The five flavors confuse one's palate. The five tones cause one's ears to go deaf. Therefore, in the government of the Sage: He's for the belly and not for the eyes. Thus he rejects that and take this. "

" The five colours make people's eyes go blind the five tones make people's ears go deaf the five flavours make people's mouths turn sour. Galloping and racing, bunting and chasing, make people's minds go mad. Goods hard to come by corrupt people's ways. And so the Wise Person: Goes by the belly, not by the eye. Yes: He leaves 'that' aside, and attends to 'this'. "

" The five colors can blind, The five tones deafen, The five tastes cloy. The race, the hunt, can drive men mad And their booty leave them no peace. Therefore a sensible man Prefers the inner to the outer eye: He has his yes, - he has his no. "

" The five colours cause one's eyes to be blinded. The five tones cause one's ears to be deafened. The five flavours cause one's palette to be cloyed. Racing about on horseback and hunting cause one's mind to be maddened. Hard to obtain merchandise causes mankind to do wrong, So the Sage concerns himself with the abdomen and not the eyes. Therefore, he rejects the one and chooses the other. "

" The five colours make our eyes blind the five tones make our ears deaf the five flavours make our mouths numb riding and hunting make our minds wild hard-to-get goods make us break laws thus the rule of the sage puts the stomach ahead of the eyes thus he picks this over that "

" Colors blind the eye. Sounds deafen the ear. Flavors numb the taste. Thoughts weaken the mind. Desires wither the heart. The Master observes the world but trusts his inner vision. He allows things to come and go. His heart is open as the sky. "

" The five colours blind the eyes of man. The five musical notes deafen the ears of man. The five flavours dull the taste of man. Violent running and hunting disturb the emotions of man. Greed for rare objects is hurtful to the actions of man. That is why the self-controlled man occupies himself with the unseen, he does not occupy himself with the things visible, he puts away the latter and seeks the former. "

" Five colors darken the eyes. Five tones darken the ears. Five tastes jade the palate. Hunting and racing madden the heart. Exotic goods ensnarl human lives. Therefore the Sage Takes care of the belly, not the eye, Chooses one, rejects the other. "

" Colors blind people's eyes; sounds deafen their ears; flavors spoil people's palates, the chase and the hunt craze people's minds; goods hard to obtain make people's actions harmful. Therefore sages work for the middle and not the eyes, leaving the latter and taking the former. "

" The five colors make man's eyes blind; The five notes make his ears deaf; The five tastes injure his palate; Riding and hunting Make his mind go wild with excitement; Goods hard to come by Serve to hinder his progress. Hence the sage is For the belly Not for the eye. Therefore he discards the one and takes the other. "

" The five colors the human eye will blind. The five notes the human ear will rend. The five tastes the human mouth offend. Racing and hunting will human hearts turn mad, Objects of prize make human conduct bad. Therefore the holy man attends to the inner and not to the outer. He abandons the latter and chooses the former. "

" The five colors blind our eyes. The five notes deafen our ears. The five flavors dull our taste. Racing, chasing, hunting, drives people crazy. Trying to get rich ties people in knots. So the wise soul watches with the inner not the outward eye, letting that go, keeping this. "

" The five colors blind the eye. The five tones deafen the ear. The five flavors dull the mouth. Racing through the field and hunting make the mind wild. Searching for precious goods leads astray. Therefore, the sage attends to the belly, And not to what he sees. He rejects the latter and chooses the former. "

" The five colors film over Sight; The five sounds make Hearing dull; The five flavours conceal Taste; occupation with motion and action bedevil Mind; even so the esteem of rare things begetteth covetousness and disorder. The wise man seeketh therefore to content the actual needs of the people; not to excite them by the sight of luxuries. He banneth these, and concentrateth on those. "

" The five colors blind a person's eyes; The five musical notes deafen a person's ears; The five flavors ruin a person's taste buds. Horse-racing, hunting and chasing, Drive a person's mind (hsin) to madness. Hard-to-get goods, Hinder a person's actions. Therefore the sage is for the belly, not for the eyes. Therefore he leaves this and chooses that. "

" The five colors* blind man's eyes. The five notes** deafen his ears. The five tastes*3* spoil his palate. The chase and the hunt make his heart go mad.*4* The rare treasures constrain his actions.*5* Therefore, the Sage provides for the belly and not for the eyes; He rejects that to prefer this.*6* "

" The five colors make one blind in the eyes The five sounds make one deaf in the ears The five flavors make one tasteless in the mouth Racing and hunting make one wild in the heart Goods that are difficult to acquire make one cause damage Therefore the sage cares for the stomach and not the eyes That's why he discards the other and takes this "

" The five colors dazzle one’s eyes; The five sounds deafen one’s ears; The five flavors numb one’s palate. Galloping and hunting Turn one’s mind loose; Goods hard to come by Turn one’s conduct awry. That is why The sage focuses on the belly, not the eye. Hence he disregards the latter and adopts the former. "

" The five colours will make a man's eyes blind. The five sounds will make a man's ears deaf. The five tastes will spoil a man's mouth. Riding and hunting will drive a man mad. Things hard to procure will make a man run into harm. Therefore the sage makes provision for the inner man, and not for the eyes. He puts aside the one, that he may take the other in hand. "

" The five colors blind the eye, The hard riding of the hunt addles both heart and mind, Property hard to come by subverts proper conduct, The five flavors destroy the palate, And the five notes impair the ear. It is for this reason that in the proper governing by the sages: They exert their efforts on behalf of the abdomen rather than the eye. Thus, eschewing one they take the other. "

" Be apprehensive when receiving favour or disgrace. Regard great trouble as seriously as you regard your body. What is meant by being apprehensive when receiving favour or disgrace? Favour is considered inferior. Be apprehensive when you receive them and also be apprehensive when you lose them. This is what is meant by being apprehensive when receiving favour or disgrace. What does it mean to regard great trouble as seriously as you regard your body? The reason why I have great trouble is that I have a body (and am attached to it). If I have no body, What trouble could I have? Therefore he who values the world as his body may be entrusted with the empire. He who loves the world as his body may be entrusted with the empire. "

" Accept disgrace willingly. Accept misfortune as the human condition. What do you mean by "Accept disgrace willingly"? Accept being unimportant. Do not be concerned with loss or gain. This is called "accepting disgrace willingly." What do you mean by "Accept misfortune as the human condition"? Misfortune comes from having a body. Without a body, how could there be misfortune? Surrender yourself humbly; then you can be trusted to care for all things. Love the world as your own self; then you can truly care for all things. "

" 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. "

" "Favor and disgrace cause one dismay; What we value and what we fear are within our Self." What does this mean: "Favor and disgrace cause one dismay?" Those who receive a favor from above Are dismayed when they receive it, And dismayed when they lose it. What does this mean: "What we value and what we fear are within our Self?" We have fears because we have a self. When we do not regard that self as self, What have we to fear? Therefore he who values the world as his self May then be entrusted with the government of the world; And he who loves the world as his self - The world may then be entrusted to his care. "

" "WELCOME disgrace as a pleasant surprise. Prize calamities as your own body." Why should we "welcome disgrace as a pleasant surprise"? Because a lowly state is a boon: Getting it is a pleasant surprise, And so is losing it! That is why we should "welcome disgrace as a pleasant surprise." Why should we "prize calamities as our own body"? Because our body is the very source of our calamities. If we have no body, what calamities can we have? Hence, only he who is willing to give his body for the sake of the world is fit to be entrusted with the world. Only he who can do it with love is worthy of being the steward of the world. "

" "Favor bodes disgrace; it is like trembling. Rank bodes great heartache. It is like the body." What means "Favor bodes disgrace; it is like trembling?" Favor humiliates. Its acquisition causes trembling, its loss causes trembling. This is meant by "Favor bodes disgrace; it is like trembling." What means "Rank bodes great heartache, it is like the body?" I suffer great heartache because I have a body. When I have no body, what heartache remains? Therefore who administers the empire as he takes care of his body can be entrusted with the empire. "

" Favour and disgrace goad as it were to madness; High rank hurts keenly as our bodies hurt.” What does it mean to say that favour and disgrace goad as it were to madness? It means that when a rule's subjects get it they turn distraught, When they lose it they turn distraught. That is what is meant to by saying favour and disgrace goad as it were to madness. What does it mean to say that high rank hurts keenly as our bodies hurt? The only reason that we suffer hurt is that we have bodies; If we had no bodies, how could we suffer? Therefore we may accept the saying: “He who in dealing with the empire regards his high rank As through it were his body is the best person to be entrusted with rules; He who in dealing with the empire loves his subjects as one should love one's body Is the best person to whom one commit the empire.” "

" "Regard favor and disgrace with alarm." "Respect great distress as you do your own person." What do I mean I say "Regard favor and disgrace with alarm"? Favor is inferior. If you get it—be alarmed! If you lose it—be alarmed! This is what I mean when I say "Regard favor and disgrace with alarm." What do I mean when I say "Respect great distress as you do your won person"? The reason why I have distress Is that I have a body. If I had no body, what distress would I have? Therefore, to one who values acting for himself over acting on behalf of the world, You can entrust the world. And to one who in being parsimonious regards his person as equal to the world, You can turn over the world. "

" "Favour and disgrace: this means being upset high rank does great damage to your self." What does it mean, "favour and disgrace: this means being upset"? Favour is degrading: Gaining it you will be upset losing it you will be upset This is what it means, "favour and disgrace: this means being upset." What does it mean, "high rank does great damage to your self"? What is the source of the great damage done me? It is because I have a self If I had no self what damage could be done me? This is what it means, "high rank does great damage to your self." Yes: A valuing of one's self that regards the self the same as the world - this means one can be entrusted with the world. A loving of one's self that regards the self the same as the world - this means one can be given the world. "

" Favor and disfavor have been called equal worries, Success and failure have been called equal ailments. How can favor and disfavor be called equal worries? Because winning favor burdens a man With the fear of losing it. How can success and failure be called equal ailments? Because a man thinks of the personal body as self. When he no longer thinks of the personal body as self Neither failure nor success can ail him. One who knows his lot to be the lot of all other men Is a safe man to guide them, One who recognizes all men as members of his own body Is a sound man to guard them. "

" Favour and disgrace are both alarming. Treat great calamities as if they were happening to yourself. What does "favour and disgrace are both alarming" mean? When favour is conferred upon a lowly position, it is like a shock. And when it is taken away, it is like a shock. This is what is spoken of as "Favour and disgrace are both alarming." What does this mean: "Treat calamities as though they were happening to yourself"? I am able to feel great calamities because I have a self. If I have no self, what calamity is there? Therefore, only one who values himself as he values the world is fit to be entrusted with the world. Only one who loves the world as he loves himself is worthy of being the trustee of the world. "

" Favour and disgrace are like warnings honour and disaster are like the body and why are favour and disgrace like warnings favour means descending to gain it is like a warning to lose it is like a warning thus are favour and disgrace like warnings and why are honour and disaster like the body the reason we have disaster is because we have a body if we didn't have a body we wouldn't have disaster who honours is body as much as the world can be entrusted with the world who loves his body as much as the world can be encharged with the world "

" Success is as dangerous as failure. Hope is as hollow as fear. What does it mean that success is a dangerous as failure? Whether you go up the ladder or down it, you position is shaky. When you stand with your two feet on the ground, you will always keep your balance. What does it mean that hope is as hollow as fear? Hope and fear are both phantoms that arise from thinking of the self. When we don't see the self as self, what do we have to fear? See the world as your self. Have faith in the way things are. Love the world as your self; then you can care for all things. "

" Dread glory as you dread shame. Prize great calamity as you prize your body. What does this mean: "Dread glory as you dread shame"? Glory comes from below. Obtain it, you are afraid of shame; Lose it, you are still afraid of shame. That is why it is said; "Dread glory as you dread shame." What does this mean: "Prize great calamity as you prize your own body"? We who meet with great calamities, meet them because we have a body. If we had not a body what calamity could reach us? Therefore he who honours the kingdom as his body can govern the kingdom. He who loves the kingdom as his own body can be trusted with the kingdom. "

" Favour and disgrace are like fear. Honour and distress are like the self. What does this mean? Favour debases us. Afraid when we get it, Afraid when we lose it. The self embodies distress. No self, No distress. Respect the world as your self: The world can be your lodging. Love the world as your self: The world can be your trust. "

" Favor and disgrace seem alarming; high status greatly afflicts your person. What are favor and disgrace? Favor is the lower: get it and you're surprised, lose it and you're startled. This means favor and disgrace are alarming. Why does high status greatly afflict your person? The reason we have a lot of trouble is that we have selves. If we had no selves what troubles would we have? Therefore those who embody nobility to act for the sake of the world seem to be able to draw the world to them, while those who embody love to act for the sake of the world seem to be worthy of the trust of the world. "

" Favor and disgrace are things that startle; High rank is, like one's body, a source of great trouble. What is meant by saying favor and disgrace are things that startle? Favor when it is bestowed on a subject serves to startle as much aswhen it is withdrawn. This is what is meant by saying that favor and disgrace are thingsthat startle. What is meant by saying that high rank is, like one's body, a sourceof great trouble? The reason I have great trouble is that I have a body. When I no longer have a body, what trouble have I? Hence he who values his body more than dominion over the empire canbe entrusted with the empire. He who loves his body more than dominion over the empire can be giventhe custody of the empire. "

" Favor and disgrace bode awe. Esteeming the body bodes great trouble. What is meant by "favor and digrace bode awe?" Favor humiliates. Its gain bodes awe; its loss bodes awe. This is meant by "favor and disgrace bode awe." What is meant by "Esteeming the body bodes great trouble " ? I have trouble because I have a body. When I have no body, what trouble remains ? Therefore, if one administers the empire as he cares for his body, he can be entrusted with the empire. "

" To be in favor or disgrace is to live in fear. To take the body seriously is to admit one can suffer. What does that mean, to be in favor or disgrace is to live in fear? Favor debases: we fear to lose it, fear to win it. So to be in favor or disgrace is to live in fear. What does that mean, to take the body seriously is to admit one can suffer? I suffer because I’m a body; if I weren’t a body, how could I suffer? So people who set their bodily good before the public good could be entrusted with the commonwealth, and people who treated the body politic as gently as their own body would be worthy to govern the commonwealth. "

" Praise and disgrace cause fear. Honor and great distress are like the body. What does it mean that praise and disgrace cause fear? Praise leads to weakness. Getting it causes fear, losing it causes fear. This is why praise and disgrace cause fear. What does it mean that honor and great distress are like the body? The reason for great distress is the body. Without it, what distress could there be? Therefore: He who treasures his body as much as the world Can care for the world. He who loves his body as much as the world Can be entrusted with the world. "

" Favor and disgrace are equally to be shunned; honour and calamity to be alike regarded as adhering to the personality. What is this which is written concerning favour and disgrace? Disgrace is the fall from favour. He then that hath favour hath fear, and its loss begetteth fear yet greater of a further fall. What is this which is written concerning honour and calamity? It is this attachment to the body which maketh calamity possible; for were one bodiless, what evil could befall him? Therefore let him that regardeth himself rightly administer also a kingdom; and let him govern it who loveth it as another man loveth himself. "

" Accept honors and disgraces as surprises, Treasure great misfortunes as the body. Why say: "Accept honors and disgraces as surprises"? Honors elevate (shang), Disgraces depress (hsia). One receives them surprised, Loses them surprised. Thus: "Accept honors and disgraces as surprises." Why say: "Treasure great misfortunes as the body"? I have great misfortunes, Because I have a body. If I don't have a body, What misfortunes do I have? Therefore treasure the body as the world, As if the body can be entrusted to the world. Love the body as the world, As if the body can be entrusted to the world. "

" Favor and disgrace are likely to cause fear. Highly respect great trouble as one respects his own body. What is meant by "favor and disgrace are likely to cause fear"?* Favor is for the inferior: Obtaining it, one will fear it. Losing it, one will fear it. This means that "favor and disgrace are likely to cause fear." What is meant by "highly respecting great trouble as one respects his own body"?** "I have great trouble because I have a body;*3* When I no longer have a body*4*, how can I have trouble?" Therefore, one who respects himself for the world can be lodged with it;*5* One who loves himself for the world can be entrusted with it.*6* "

" Favor and disgrace make one fearful The greatest misfortune is the self What does "favor and disgrace make one fearful" mean? Favor is high, disgrace is low Having it makes one fearful Losing it makes one fearful This is "favor and disgrace make one fearful" What does "the greatest misfortune is the self" mean? The reason I have great misfortune Is that I have the self If I have no self What misfortune do I have? So one who values the self as the world Can be given the world One who loves the self as the world Can be entrusted with the world "

" Favor is as alarming as disfavor; Caring about disaster is like caring about oneself. Why say, “Favor is as alarming as disfavor”? Favor is no good; Gaining it is alarming; Losing it is alarming; Hence, “Favor is as alarming as disfavor.” Why say, “Caring about disaster is like caring about oneself”? The reason why I have disaster Is because I have a self. If I don’t have a self, What disaster do I have? Therefore, If you care about yourself for the sake of the world, You may be charged with the world; If you love yourself for the sake of the world, You may be entrusted with the world. "

" Favour and disgrace are as one's fear. Dignity and disaster as one's person. What I mean to say of favour and disgrace is this: - Disgrace is the lower place, which he who wins and he who loses equally fear; so that (in the struggle for place) favour and disgrace are (only important) in proportion to one's fear (of failure). And what I mean by dignity and disaster being as one's person is this: - What renders me liable to great disaster is my person; so that if I had no person (body, personal importance), what disaster could I have? So then, if, for the sake of dignity, one seeks to make himself ruler of the world, he may be permitted, indeed, to rule it temporarily; but if, for love, one seeks to make himself ruler of the world, he may be entrusted with it (for ever, or he may trust himself to the world for ever). "

" “Favor and disgrace are cause for alarm.” “Value your gravest anxieties as you do your own person.” What does it mean in saying “Favor and disgrace are both cause for alarm?” It means that whenever favor is bestowed, both gaining it and losing it should be cause for alarm. What does it mean in saying “Value your gravest anxieties as you do your own person?” The reason we have grave anxieties is because we are embodied persons. If we were not such persons, what anxieties would we have? Thus those who value the care of their own persons more than running the world can be entrusted with the world. And those who begrudge their persons as though they were the world can be put in charge of the world. "

" We look at it and do not see it; Its name is The Invisible. We listen to it and do not hear it; Its name is The Inaudible. We touch it and do not find it; Its name is The Subtle (formless). These three cannot be further inquired into, And hence merge into one. Going up high, it is not bright, and coming down low, it is not dark. Infinite and boundless, it cannot be given any name; It reverts to nothingness. This is called shape without shape, Form without objects. It is the Vague and Elusive. Meet it and you will not see its head. Follow it and you will not see its back. Hold on to the Tao of old in order to master the things of the present. From this one may know the primeval beginning (of the universe). This is called the bond of Tao. "

" Look, it cannot be seen - it is beyond form. Listen, it cannot be heard - it is beyond sound. Grasp, it cannot be held - it is intangible. These three are indefinable; Therefore they are joined in one. From above it is not bright; From below it is not dark: An unbroken thread beyond description. It returns to nothingness. The form of the formless, The image of the imageless, It is called indefinable and beyond imagination. Stand before it and there is no beginning. Follow it and there is no end. Stay with the ancient Tao, Move with the present. Knowing the ancient beginning is the essence of Tao. "

" 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. "

" Looked at, but cannot be seen - That is called the Invisible (yi). Listened to, but cannot be heard - That is called the Inaudible (hsi). Grasped at, but cannot be touched - That is called the Intangible (wei). These three elude our inquiries And hence blend and become One. Not by its rising, is there light, Nor by its sinking, is there darkness. Unceasing, continuous, It cannot be defined, And reverts again to the realm of nothingness. That is why it is called the Form of the Formless, The Image of Nothingness. That is why it is called the Elusive: Meet it and you do not see its face; Follow it and you do not see its back. "

" LOOK at it but you cannot see it! Its name is Formless. Listen to it but you cannot hear it! Its name is Soundless. Grasp it but you cannot get it! Its name is Incorporeal. These three attributes are unfathomable; Therefore they fuse into one. Its upper side is not bright: Its under side not dim. Continually the Unnameable moves on, Until it retums beyond the realm of things. We call it the formless Form, the imageless Image. We call it the indefinable and unimaginable. Confront it and you do not see its face! Follow it and you do not see its back! Yet, equipped with this timeless Tao, You can harness present realities. To know the origins is initiation into the Tao. "

" We look at Reason and do not see it; its name is Colorless. We listen to Reason and do not hear it; its name is Soundless. We grope for Reason and do not grasp it; its name is Bodiless. These three things cannot further be analyzed. Thus they are combined and conceived as a unity which on its surface is not clear and in its depth not obscure. Forever and aye Reason remains unnamable, and again and again it returns home to non-existence. This is called the form of the formless, the image of the imageless. This is called the transcendentally abstruse. In front its beginning is not seen. In the rear its end is not seen. By holding fast to the Reason of the ancients, the present is mastered and the origin of the past understood. This is called Reason's clue. "

" Because the eye gazes but can catch no glimpse of it, It is called elusive. Because the ear listens but cannot hear it, It is called the rarefied. Because the hand feels for it but cannot find it, It is called the infinitesimal. These three, because they cannot be further scrutinized, Blend into one, Its rising brings no light; Its sinking, no darkness. Endless the series of things without name On the way back to where there is nothing. They are called shapeless shapes; Forms without form; Are called vague semblance. Go towards them, and you can see no front; Go after them, and you see no rear. Yet by seizing on the Way that was You can ride the things that are now. For to know what once there was, in the Beginning, This is called the essence of the Way. "

" We look at it but do not see it; We name this "the minute." We listen to it but do not hear it; We name this "the rarefied." We touch it but do not hold it; We name this "the level and smooth." These three cannot be examined to the limit. Thus they merge together as one. "One"—there is nothing more encompassing above it, And nothing smaller below it. Boundless, formless! It cannot be named, And returns to the state of no-thing. This is called the formless form, The substanceless image. This is called the subtle and indistinct. Follow it and you won't see its back; Greet it and you won't see its head. Hold on to the Way of the present— To manage the things of the present, And to know the ancient beginning. This is called the beginning of the thread of the Way. "

" "Look for It, you won't see It: It is called 'fleeting' Listen for It, you won't hear It: It is called 'thin'. Grasp at It, you can't get It: It is called 'subtle'." These three lines are about something that evades scrutiny. Yes, in it everything blends and becomes one. Its top is not bright Its underside is not dim. Always unnameable, It turns back to nothingness. This is the shape of something shapeless the form of a nothing this is elusive and evasive. Encountering It, you won't see the front following It, you won't see Its back. Keep to the Tao of the ancients and so manage things happening today. The ability to know the ancient sources, this is the main thread of Tao. "

" What we look for beyond seeing And call the unseen, Listen for beyond hearing And call the unheard, Grasp for beyond reaching And call the withheld, Merge beyond understanding In a oneness Which does not merely rise and give light, Does not merely set and leave darkness, But forever sends forth a succession of living things as mysterious As the unbegotten existence to which they return. That is why men have called them empty phenomena, Meaningless images, In a mirage With no face to meet, No back to follow. Yet one who is anciently aware of existence Is master of every moment, Feels no break since time beyond time In the way life flows. "

" To look but not see is called yi, the extremely dim, To listen but not hear is called hsi, the extremely faint, To grasp after but not catch is called wei, the extremely small. These three qualities cannot be entirely understood, thus they blend into one, a unity. Its upper surface is not bright, its underside is not dark. In endless procession the unnameable moves on, until it returns to nothingness. It is the formless form, the image of nothingness, It may be called huang-hu, the illusive and evasive. Confront it , and you cannot see it's face; Follow it and you cannot see its back. Hold to the ancient Tao to regulate present realities. One who is able to comprehend the ancient beginnings may be termed a part of the system of Tao. "

" We look but don't see it and call it indistinct we listen but don't hear it and call it faint we reach but don't grasp it and call it ethereal three failed means to knowledge I weave into one with no light above and no shade below too fine to be named returning to nothing this is the formless form the immaterial image this is the waxing waning we meet without seeing its face we follow without seeing its back holding onto this very Way we rule this very realm and discover its ancient past this is the thread of the Way "

" Look, and it can't be seen. Listen, and it can't be heard. Reach, and it can't be grasped. Above, it isn't bright. Below, it isn't dark. Seamless, unnamable, it returns to the realm of nothing. Form that includes all forms, image without an image, subtle, beyond all conception. Approach it and there is no beginning; follow it and there is no end. You can't know it, but you can be it, at ease in your own life. Just realize where you come from: this is the essence of wisdom. "

" Looking at it, you do not see it, you call it Invisible. Listening to it, you do not hear it, you call it Inaudible. Touching it, you do not grasp it, you call it Intangible. These three cannot be described, but they blend, and are One. Above, it is not bright; Below, it is not dim; Unceasingly, unceasingly, It cannot be called by a Name, It enters into Form, and returns into Spirit. That is why it is called Spiritual Form of Form, Spiritual Image of Image. That is why it is called vague and indeterminate. Meet it, you cannot see its beginning; Follow it, and you cannot see its end. Consider the Tao of Old in order to arrange affairs of Now. To be able to know the Life-Spring of Old is to give expression to the Thread of the Tao. "

" Seeing but not seeing, we call it dim. Listening but not hearing, we call it faint. Groping but not touching, we call it subtle. These three cannot be fully grasped. Therefore they become one. Rising, it is not bright; setting it is not dark. It moves all things back to where there is nothing. Meeting it there is no front, following it there is no back. Live in the ancient Tao, Master the existing present, Understand the source of all things. This is called the record of Tao. "

" What you don't see when you look is called the unobtrusive. What you don't hear when you listen is called the rarefied. What you don't get when you grasp is called the subtle. These three cannot be completely fathomed, so they merge into one; above is not bright, below is not dark. Continuous, unnameable, it returns again to nothing. This is called the stateless state, the image of no thing; this is called mental abstraction. When you face it you do not see its head, and when you follow it you do not see its back. Hold to the ancient Way so as to direct present existence: only when you know the ancient can this be called the basic cycle of the Way. "

" What cannot be seen is called evanescent; What cannot be heard is called rarefied; What cannot be touched is called minute. These three cannot be fathomed And so they are confused and looked upon as one. Its upper part is not dazzling; Its lower part is not obscure. Dimly visible, it cannot be named And returns to that which is without substance. This is called the shape that has no shape, The image that is without substance. This is called indistinct and shadowy. Go up to it and you will not see its head; Follow behind it and you will not see its rear. Hold fast to the way of antiquity In order to keep in control the realm of today. The ability to know the beginning of antiquity Is called the thread running through the way. "

" We look at Reason and do not see it; its name is Colorless. We listen to Reason and do not hear it ; its name is Soundless. We grope for Reason and do not grasp it ; its name is Incorporeal. These three things cannot further be analysed. Thus they are combined and conceived as a unity which on its surface is not clear but in its depth not obscure. Forever and aye Reason remains unnamable, and again and again it returns home to non-existence. This is called the form of the formless, the image of the imageless. This is called transcendentally abstruse. In front its beginning is not seen. In the rear its end is not seen. By holding fast to the Reason of the ancients, the present is mastered and the origin of the past understood. This is called Reason's clue. "

" Look at it: nothing to see. Call it colorless. Listen to it: nothing to hear. Call it soundless. Reach for it: nothing to hold. Call it intangible. Triply undifferentiated, it merges into oneness, not bright above, not dark below. Never, oh! never can it be named. It reverts, it returns to unbeing. Call it the form of the unformed, the image of no image. Call it unthinkable thought. Face it: no face. Follow it: no end. Holding fast to the old Way, we can live in the present. Mindful of the ancient beginnings, we hold the thread of the Tao. "

" Look, it cannot be seen, So it is called invisible. Listen, it cannot be heard, So it is called soundless. Touch, it cannot be caught, So it is called elusive. These three cannot be examined, So they unite into one. Above it there is no light, Below it there is no darkness. Endlessness beyond description. It returns to non-existence. It is called the shapeless shape, The substance without form. It is called obscurely evasive. Meet it and you do not see its beginning, Follow it and you do not see its end. Hold on to the ancient Way to master the present, And to learn the distant beginning. This is called the unbroken strand of the Way. "

" We look at it, and see it not; though it is Omnipresent; and we name it the Root-Balance. We listen for it, and hear it not, though it is Omniscient; and we name it the Silence. We feel for it, and touch it not, though it is Omnipotent; and we name it the Concealed. These three Virtues hath it, yet we cannot describe it as consisting of them; but, mingling them aright, we apprehend the One. Above, it shineth not; below, it is not dark. It moveth all continuously, without Expression, returning into Naught. It is the Form of That which is beyond Form; it is the Image of the Invisible; it is Change, and Without Limit. We confront it, and see not its Face; we pursue it, and its Back is hidden from us. Ah! but apply the Tao as in old Time to the work of the present; know it as it was known in the Beginning; follow fervently the Thread of the Tao. "

" What is looked at but not (pu) seen, Is named the extremely dim (yi). What is listened to but not heard, Is named the extremely faint (hsi). What is grabbed but not caught, Is named the extremely small (wei). These three cannot be comprehended, Thus they blend into one. As to the one, its coming up is not light, Its going down is not darkness. Unceasing, unnameable, Again it reverts to nothing. Therefore it is called the formless form, The image (hsiang) of nothing. Therefore it is said to be illusive and evasive (hu-huang). Come toward it one does not see its head, Follow behind it one does not see its rear. Holding on to the Tao of old (ku chih tao), So as to steer in the world of now (chin chih yu). To be able to know the beginning of old, It is to know the thread of Tao. "

" Looked at, it cannot be seen; it is called colorless. Listened to, it cannot be heard; it is called soundless. Grasped, it cannot be obtained; it is called formless. These three cannot be investigated further, so they merge together to make one.* The upper part is not bright; The lower part is not dark. So subtle, it cannot be named, But returns to nothingness. This is called the shape without shape, the image without image.** This is called indistinct:*3* confronting it, one cannot see the head; following it, one cannot see the back. Grasp the Ancient Tao to manage present existence.*3* Thus we may know the beginning of the Ancient. This is called the record*4* of Tao.*5* "

" Look at it, it cannot be seen It is called colorless Listen to it, it cannot be heard It is called noiseless Reach for it, it cannot be held It is called formless These three cannot be completely unraveled So they are combined into one Above it, not bright Below it, not dark Continuing endlessly, cannot be named It returns back into nothingness Thus it is called the form of the formless The image of the imageless This is called enigmatic Confront it, its front cannot be seen Follow it, its back cannot be seen Wield the Tao of the ancients To manage the existence of today One can know the ancient beginning It is called the Tao axiom "

" That which one can look at but not see is called Yi; That which one can listen to but not hear is called Xi; That which one can grapple for but not grasp is called Wei. These three defy close inquiry, And are therefore lumped together as One. Its top is not bright; Its bottom is not dark. Lush and lasting but unnamable, It returns to a state of nothingness. This is called form without form, And image of nothingness, Known as “evasive.” From the front you don’t see its head, From the back you don’t see its rear. Applying the Dao of ancient times To harness the things of today Enables us to understand the ancient beginnings - That is called the lineage of Dao. "

" What you cannot see by looking at it, is called plainness. What you cannot hear by listening to it, is called rareness. What you cannot get by grasping it, is called minuteness. These three cannot be examined, and therefore they blend into Unity. Above it is not bright, below it is not obscure. Boundless in its operation, it cannot be named. Returning, it goes home into nothing. This I call the appearance of non-appearance, the form of nothing. This is what baffles investigation. Would you go before it, you cannot see its face. Would you go behind it, you cannot see its back. But to have such an apprehension of the Tau which was from of old as to regulate present things, and to know their beginning in the past; this I call having the clue of Tau. "

" Looking and yet not seeing it We thus call it “elusive.” Listening and yet not hearing it We thus call it “inaudible.” Groping and yet not getting it We thus call it “intangible.” Because in sight, sound, and touch it is beyond determination We construe it as inseparably one. As for this “one”— Its surface is not dazzling Nor is its underside dark. Ever so tangled, it defies discrimination And reverts again to indeterminacy. This is what is called the form of the formless And the image of indeterminacy. This is what is called the vague and the indefinite. Following behind you will not see its rear; Encountering it you will not see its head. Hold tightly onto way-making in the present To manage what is happening right now And to understand where it began in the distant past. This is what is called the drawstring of waymaking. "

" Of old those who were the best rulers were subtly mysterious and profoundly penetrating; Too deep to comprehend. And because they cannot be comprehended, I can only describe them arbitrarily: Cautious, like crossing a frozen stream in the winter, Being at a loss, like one fearing danger on all sides, Reserved, like one visiting, Supple and pliant, like ice about to melt. Genuine, like a piece of uncarved wood, Open and broad, like a valley, Merged and undifferentiated, like muddy water. Who can make muddy water gradually clear through tranquillity? Who can make the still gradually come to life through activity? He who embraces this Tao does not want to fill himself to overflowing. It is precisely because there is no overflowing that he is beyond wearing out and renewal. "

" The ancient masters were subtle, mysterious, profound, responsive. The depth of their knowledge is unfathomable. Because it is unfathomable, All we can do is describe their appearance. Watchful, like men crossing a winter stream. Alert, like men aware of danger. Courteous, like visiting guests. Yielding, like ice about to melt. Simple, like uncarved blocks of wood. Hollow, like caves. Opaque, like muddy pools. Who can wait quietly while the mud settles? Who can remain still until the moment of action? Observers of the Tao do not seek fulfillment. Not seeking fulfillment, they are not swayed by desire for change. "

" 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. "

" The wise ones of old had subtle wisdom and depth of understanding, So profound that they could not be understood. And because they could not be understood, Perforce must they be so described: Cautious, like crossing a wintry stream, Irresolute, like one fearing danger all around, Grave, like one acting as guest, Self-effacing, like ice beginning to melt, Genuine, like a piece of undressed wood, Open-minded, like a valley, And mixing freely, like murky water. Who can find repose in a muddy world? By lying still, it becomes clear. Who can maintain his calm for long? By activity, it comes back to life. He who embraces this Tao Guards against being over-full. Because he guards against being over-full, He is beyond wearing out and renewal. "

" THE ancient adepts of the Tao were subtle and flexible, profound and comprehensive. Their minds were too deep to be fathomed. Because they are unfathomable, One can only describe them vaguely by their appearance. Hesitant like one wading a stream in winter; Timid like one afraid of his neighbours on all sides; Cautious and courteous like a guest; Yielding like ice on the point of melting; Simple like an uncarved block; Hollow like a cave; Confused like a muddy pool; And yet who else could quietly and gradually evolve from the muddy to the clear? Who else could slowly but steadily move from the inert to the living? He who keeps the Tao does not want to be full. But precisely because he is never full, He can always remain like a hidden sprout, And does not rush to early ripening. "

" Those of yore who have succeeded in becoming masters are subtile, spiritual, profound, and penetrating. On account of their profundity they can not be understood. Because they can not be understood, therefore I endeavor to make them intelligible. How cautious they are! Like men in winter crossing a river. How reluctant! Like men fearing in the four quarters their neighbors. How reserved! They behave like guests. How elusive! They resemble ice when melting. How simple! They resemble rough wood. How empty! They resemble the valley. How obscure! They resemble troubled waters. Who by quieting can gradually render muddy waters clear? Who by stirring can gradually quicken the still? He who cherishes this Reason is not anxious to be filled. Since he is not filled, therefore he may grow old; without renewal he is complete. "

" Of old those that were the best officers of Court Had inner natures subtle, abstruse, mysterious, penetrating, Too deep to be understood. And because such men could not be understood I can but tell of them as they appeared to the world: Circumspect they seemed, like one who in winter crosses a stream, Watchful, as one who must meet danger on every side. Ceremonious, as one who pays a visit; Yet yielding, as ice when it begins to melt. Blank, as a piece of uncarved wood; Yet receptive as a hollow in the hills. Murky, as a troubled stream —– (Tranquil, as the vast reaches of the sea, Drifting as the wind with no stop.) Which of you an assume such murkiness, To become in the end still and clear? Which of you can make yourself insert, To become in the end full of life and stir? Those who possess this Tao do not try to fill themselves to the brim, And because they do not try to fill themselves to the brim, They are like a garment that endures all wear and need never be renewed. "

" The one who was skilled at practicing the Way in antiquity, Was subtle and profound, mysterious and penetratingly wise. His depth cannot be known. It is only because he cannot be known That therefore were I forced to describe him I'd say: Hesitant was he! Like someone crossing a river in winter. Undecided was he! As though in fear of his neighbors on all four sides. Solemn and polite was he! Like a guest. Scattered and dispersed was he! Like an ice as it melts Genuine, unformed was he! Like uncarved wood. Merged, undifferentiated was he! Like muddy water. Broad and expansive was he! Like a valley. If you take muddy water and still it, it gradually becomes clear. If you bring something to rest in order to move it, it gradually comes alive. The one who preserved this Way does not desire to be full; Therefore he can wear out with no need to be renewed. "

" The Excellent shih of ancient times penetrated into the most obscure, the marvelous, the mysterious. They had a depth beyond understanding. They were simply beyond understanding. The Appearance of their forceful presence: Cautious, like one crossing a stream in winter timid, like one who fears the surrounding neighbours reserved, like guests yielding, like ice about to melt unspecified, like the Uncarved Block all vacant space, like the Valley everything mixed together, like muddy water. Who is able, as muddy water, by Stilling to slowly become clear? Who is able, at rest, by long drawn-out movement to slowly come to life? Whoever holds onto this Tao does not yearn for solidity. He simply lacks solidity, and so what he is capable of: Remaining concealed, accomplishing nothing new. "

" Long ago the land was ruled with a wisdom Too fine, too deep, to be fully understood And, since it was beyond men's full understanding, Only some of it has come down to us, as in these sayings: 'Alert as a winter-farer on an icy stream,' 'Wary as a man in ambush,' 'Considerate as a welcome guest,' 'Selfless as melting ice,' 'Green as an uncut tree, 'Open as a valley,' And this one also, 'Roiled as a torrent, Why roiled as a torrent? Because when a man is in turmoil how shall he find peace Save by staying patient till the stream clears? How can a man's life keep its course If he will not let it flow? Those who flow as life flows know They need no other force: They feel no wear, they feel no tear, They need no mending, no repair. "

" In ancient times, those who were well educated were in communion with heaven, and were subtle, profound, mysterious and penetratingly wise. Their depth was unfathomable. Because of this, they appeared reluctant, hesitant, like one wading across a stream in winter; Wary, as if there were dangers on all four sides; Solemn, as if a guest; Yielding, like ice on the verge of melting; Pure, like uncarved wood; Broad and expansive, like a valley; Chaotic, like muddy water. Who can still muddy water and gradually make it become clear? Who can make the still gradually become alive through activity? Those who maintain the Tao do not want to be full. Just because they are not full they can avoid wearing out and being replaced. "

" The ancient masters of the Way aimed at the indiscernible and penetrated the dao you would never know them I describe them with reluctance they were careful as if crossing a river in winter cautious as if worried about neighbours reserved like guests ephemeral like melting ice simple like uncarved wood open like valleys and murky like puddles but a puddle becomes clear when it's still and stillness becomes alive when it's roused those who treasure this Way don't try to be full not trying to be full they can hide and stay hidden "

" The ancient Masters were profound and subtle. Their wisdom was unfathomable. There is no way to describe it; all we can describe is their appearance. They were careful as someone crossing an iced-over stream. Alert as a warrior in enemy territory. Courteous as a guest. Fluid as melting ice. Shapable as a block of wood. Receptive as a valley. Clear as a glass of water. Do you have the patience to wait till your mud settles and the water is clear? Can you remain unmoving till the right action arises by itself? The Master doesn't seek fulfillment. Not seeking, not expecting, she is present, and can welcome all things. "

" Of old, those who were leaders in good actions examined mysteries with deep penetration; searching deeply, they did not understand; even Masters did not understand; therefore their actions were void of strength. They were timid, as those who cross a torrent in winter; irresolute, as those who fear their neighbours; grave, as strangers before their host; they effaced themselves as ice that melts; they were rough as undressed wood, empty as a valley, confused as troubled water. Who is able by quietness to make pure the troubled heart? Who is able by repose to become conscious of Inner Life? He who safely maintains his consciousness of Life will find it to be inexhaustible. Therefore he will be able, though not faultless, to renew perfectness. "

" The ancients who followed Tao: Dark, wondrous, profound, penetrating. Deep beyond knowing. Because they cannot be known, They can only be described. Cautious, like crossing a winter stream. Hesitant, like respecting one's neighbours. Polite, like a guest. Yielding, Like ice about to melt; Blank, like uncarved wood. Open, like a valley. Mixing freely, like muddy water. Calm the muddy water, It becomes clear. Move the inert, It comes to life. Those who sustain Tao Do not wish to be full. Because they do not wish to be full They can fade away Without further effort. "

" Skilled warriors of old were subtle, mysteriously powerful, so deep they were unknowable. Just because they are unknowable, I will try to describe them. Their wariness was as that of one crossing a river in winter, their caution was as that of one in fear of all around; their gravity was as that of a guest, their relaxation was as that of ice at the melting point. Simple as uncarved wood, open as valleys, they were as inscrutable as murky water. Who can, in turbidity, use the gradual clarification of stillness? Who can, long at rest, use the gradual enlivening of movement? Those who preserve this Way do not want fullness. Just because of not wanting fullness, it is possible to use to the full and not make anew. "

" Of old he who was well versed in the way Was minutely subtle, mysteriously comprehending, And too profound to be known. It is because he could not be known That he can only be given a makeshift description: Tentative, as if fording a river in winter, Hesitant, as if in fear of his neighbors; Formal like a guest; Falling apart like the thawing ice; Thick like the uncarved block; Vacant like a valley; Murky like muddy water. Who can be muddy and yet, settling, slowly become limpid? Who can be at rest and yet, stirring, slowly come to life? He who holds fast to this way Desires not to be full. It is because he is not full That he can be worn and yet newly made. "

" Those of yore who have succeeded in becoming masters are subtile, spiritual, profound, and penetrating. On account of their profundity they cannot be understood. Because they cannot be understood, therefore I endeavor to make them intelligible. How they are cautious! Like men in winter crossing a river. How reluctant! Like men fearing in the four quarters their neighbors. How reserved! They behave like guests. How elusive! They resemble ice when melting. How simple! They resemble unseasoned wood. How empty! They resem- ble the valley. How obscure! They resemble troubled waters. Who by quieting can gradually render muddy waters clear? Who by stirring can gradually quicken the still? He who keeps this Reason is not anxious to be filled. Since he is not filled, therefore he can grow old and need not be newly fashioned. "

" Once upon a time people who knew the Way were subtle, spiritual, mysterious, penetrating, unfathomable. Since they’re inexplicable I can only say what they seemed like: Cautious, oh yes, as if wading through a winter river. Alert, as if afraid of the neighbors. Polite and quiet, like houseguests. Elusive, like melting ice. Blank, like uncut wood. Empty, like valleys. Mysterious, oh yes, they were like troubled water. Who can by stillness, little by little make what is troubled grow clear? Who can by movement, little by little make what is still grow quick? To follow the Way is not to need fulfillment. Unfulfilled, one may live on needing no renewal. "

" Ancient masters of excellence had a subtle essence, And a depth too profound to comprehend. Because they were impossible to comprehend, I will try to describe them by their appearance. Cautious, like crossing a river in the winter. Wary, as if surrounded by strangers. Dignified, like a guest. Yielding, like ice about to melt. Simple, like uncarved wood. Open, like a valley. Obscure, like muddy waters. Who can wait in stillness while the mud settles? Who can rest until the moment of action? He who holds on to the Way seeks no excess. Since he lacks excess, He can grow old in no need to be renewed. "

" The adepts of past ages were subtle and keen to apprehend this Mystery, and their profundity was obscurity unto men. Since then they were not known, let me declare their nature. To all seeming, they were fearful as men that cross a torrent in winter flood; they were hesitating like a man in apprehension of them that are about him; they were full of awe like a guest in a great house; they were ready to disappear like ice in thaw; they were unassuming like unworked wood; they were empty as a valley; and dull as the waters of a marsh. Who can clear muddy water? Stillness will accomplish this. Who can obtain rest? Let motion continue equably, and it will itself be peace. The adepts of the Tao, conserving its way, seek not to be actively self-conscious. By their emptiness of Self they have no need to show their youth and perfection; to appear old and imperfect is their privilege. "

" Those in the past who were good at practicing Tao, Were subtle, mysterious, dark, penetrating (wei miao yüan t'ung), Deep and unrecognizable. Because they were unrecognizable, I am forced to describe their appearance (yung). Careful, like crossing a river in winter, Hesitating, like fearing neighbors on four sides, Reverent, like being guests, Dissolving, like ice beginning to melt, Thick, like uncarved wood, Open, like a valley, Chaotic (hun), like murky (cho) water. What can stop the murkiness? Quieting (ching) down, gradually it clarifies (ch'ing). What can keep still for long? Moving, gradually it stirs into life. Those who keep this Tao, Do not want to be filled to the full (ying). Because they are not full, They can renew (hsin) themselves before being worn out (pi). "

" The Ancients who made themselves the best Were subtle and penetrating And deep beyond knowing. Because they were beyond knowing, we can only try to describe them: Cautious, as if crossing the river in winter.* Circumspect, as if afraid of the neighbors on four sides.** Dignified, as if a guest. Expansive, as melting ice. Unspoiled, as unhewn wood. Broad, as a valley. Opaque, as turbid puddles.*3* Who can calm the turbid and clear it gradually? Who can stir the inert and bring it gradually to life?*4* One who keeps this Tao does not wish to be filled.*5* And because he is not filled, he can be sheltered and beyond renewal.*6* "

" The Tao masters of antiquity Subtle wonders through mystery Depths that cannot be discerned Because one cannot discern them Therefore one is forced to describe the appearance Hesitant, like crossing a wintry river Cautious, like fearing four neighbors Solemn, like a guest Loose, like ice about to melt Genuine, like plain wood Open, like a valley Opaque, like muddy water Who can be muddled yet desist In stillness gradually become clear? Who can be serene yet persist In motion gradually come alive? One who holds this Tao does not wish to be overfilled Because one is not overfilled Therefore one can preserve and not create anew "

" Well-cultivated men of ancient times Had a profound understanding of the mysterious, Too deep to comprehend. Just because they cannot be comprehended, I do my best to describe their demeanor: Gingerly as if wading across a winter river; Wary as if fearful of the neighbors; Formal like a guest; Melting like the thaw; Ingenuous like raw timber; Open like the valley; Natural like muddy water; Calm like the sea; Airy like the unceasing wind. Who could calm the muddy till it slowly clears? Who could stir the quiet till it slowly revives? Those who practice this Dao do not seek fullness. Because they do not seek fullness They can always rejuvenate themselves. "

" The skilful philosophers that were in the olden time had a mystic communication with the abysses. They were deep and cannot be known. And whereas they cannot be known, I strain my imagination to picture them. Timid were they, like one fording a stream in winter. Cautious were they, like one who dreads his neighbour. Circumspect were they, like a man from home. Vanishing were they, like ice that is about to melt. Simple were they, like unwrought wood. Vacant were they, like a valley. Dim were they, like muddy water. Who is there that can take the turbid water, and, by stillness, make it gradually clear? Who is there that can take what is at rest, and, by continuous motion, make it gradually alive? Those who keep this Tau desire not fulness. And whereas they are empty, they may wax old, and yet not stand in need of renewing. "

" Those of old who were good at forging their way (dao) in the world: Subtle and mysterious, dark and penetrating, Their profundity was beyond comprehension. It is because they were beyond comprehension That were I forced to describe them, I would say: So reluctant, as though crossing a winter stream; So vigilant, as though in fear of the surrounding neighbors; So dignified, like an invited guest; So yielding, like ice about to thaw; So solid, like unworked wood; So murky, like muddy water; So vast and vacant, like a mountain gorge. Muddy water, when stilled, slowly becomes clear; Something settled, when agitated, slowly comes to life. Those who prize way-making do not seek fullness; It is only because they do not want to be full That they are able to remain hidden and unfinished. "

" Attain complete vacuity. Maintain steadfast quietude. All things come into being, And I see thereby their return. All things flourish, But each one returns to its root. This return to its root means tranquillity. It is called returning to its destiny. To return to destiny is called the eternal (Tao). To know the eternal is called enlightenment. Not to know the eternal is to act blindly to result in disaster. He who knows the eternal is all-embracing. Being all-embracing, he is impartial. Being impartial, he is kingly (universal). Being kingly, he is one with Nature. Being one with Nature, he is in accord with Tao. Being in accord with Tao, he is everlasting And is free from danger throughout his lifetime. "

" Empty yourself of everything. Let the mind rest at peace. The ten thousand things rise and fall while the Self watches their return. They grow and flourish and then return to the source. Returning to the source is stillness, which is the way of nature. The way of nature is unchanging. Knowing constancy is insight. Not knowing constancy leads to disaster. Knowing constancy, the mind is open. With an open mind, you will be openhearted. Being openhearted, you will act royally. Being royal, you will attain the divine. Being divine, you will be at one with the Tao. Being at one with the Tao is eternal. And though the body dies, the Tao will never pass away. "

" 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. "

" Attain the utmost in Passivity, Hold firm to the basis of Quietude. The myriad things take shape and rise to activity, But I watch them fall back to their repose. Like vegetation that luxuriantly grows But returns to the root (soil) from which it springs. To return to the root is Repose; It is called going back to one's Destiny. Going back to one's Destiny is to find the Eternal Law. To know the Eternal Law is Enlightenment. And not to know the Eternal Law Is to court disaster. He who knows the Eternal Law is tolerant; Being tolerant, he is impartial; Being impartial, he is kingly; Being kingly, he is in accord with Nature; Being in accord with Nature, he is in accord with Tao; Being in accord with Tao, he is eternal, And his whole life is preserved from harm. "

" ATTAIN to utmost Emptiness. Cling single-heartedly to interior peace. While all things are stirring together, I only contemplate the Return. For flourishing as they do, Each of them will return to its root. To return to the root is to find peace. To find peace is to fulfill one's destiny. To fulfill one's destiny is to be constant. To know the Constant is called Insight. If one does not know the Constant, One runs blindly into disasters. If one knows the Constant, One can understand and embrace all. If one understands and embraces all, One is capable of doing justice. To be just is to be kingly; To be kingly is to be heavenly; To be heavenly is to be one with the Tao; To be one with the Tao is to abide forever. Such a one will be safe and whole Even after the dissolution of his body. "

" By attaining the height of abstraction we gain fulness of rest. All the ten thousand things arise, and I see them return. Now they bloom in bloom but each one homeward returneth to its root. Returning to the root means rest. It signifies the return according to destiny. Return according to destiny means the eternal. Knowing the eternal means enlightenment. Not knowing the eternal causes passions to rise; and that is evil. Knowing the eternal renders comprehensive. Comprehensiveness renders broad. Breadth renders royal. Royalty renders heavenly. Heaven renders Reason-like. Reason renders lasting. Thus the decay of the body implies no danger. "

" Push far enough towards the Void, Hold fast enough to Quietness, And of the ten thousand things none but can be worked on by you. I have beheld them, whither they go back. See, all things howsoever they flourish Return to the root from which they grew. This return to the root is called Quietness; Quietness is called submission to Fate; What has submitted to Fate has become part of the always so. To know the always-so is to be Illumined; Not to know it, means to go blindly to disaster. He who knows the always-so has room in him for everything; He who has room in him for everything is without prejudice. To be without prejudice is to be kingly; To be kingly is to be of heaven; To be of heaven is to be in Tao. Tao is forever and he that possess it, Though his body ceases, is not destroyed. "

" Take emptiness to the limit; Maintain tranquility in the center. The ten thousand things—side-by-side they arise; And by this I see their return. Things [come forth] in great numbers; Each one returns to its root. This is called tranquility. "Tranquility"—This means to return to your fate. To return to your fate is to be constant; To know the constant is to be wise. Not to know the constant is to be reckless and wild; If you're reckless and wild, your actions will lead to misfortune. To know the constant is to be all-embracing; To be all-embracing is to be impartial; To be impartial is to be kingly; To be kingly is to be [like] Heaven; To be [like] Heaven is to be [one with] the Dao; If you're [one with] the Dao, to the end of your days you'll suffer no harm. "

" Push Emptiness to the limit, watch over Stillness very firmly. The thousands of things all around are active - I give my attention to Turning Back. Things growing wild as weeds all turn back to the Root. To turn back to The Root is called Stillness. This is 'reporting in' 'reporting in' is becoming Steady. Experiencing Steadiness is Clarity. Not to experience Steadiness is to be heedless in one's actions - bad luck. Experiencing Steadiness, then one is all-embracing all-embracing, then an impartial Prince Prince, then King King, then Heaven Heaven, then Tao Tao then one lasts very long. As to destroying the self, there will be nothing to fear. "

" Be utterly humble And you shall hold to the foundation of peace. Be at one with all these living things which, having arisen and flourished, Return to the quiet whence they came, Like a healthy growth of vegetation Falling back upon the root. Acceptance of this return to the root has been called 'quietism,' Acceptance of quietism has been condemned as 'fatalism.' But fatalism is acceptance of destiny And to accept destiny is to face life with open eyes, Whereas not to accept destiny is to face death blindfold. He who is open-eyed is open-minded- He who is open-minded is open-hearted, He who is open-hearted is kingly, He who is kingly is godly, He who is godly is useful, He who is useful is infinite, He who is infinite is immune, He who is immune is immortal. "

" Maintain utmost emptiness. Maintain profound tranquillity. All things together arise, By this I see their return. Things flourish, and each returns to its root. To return to the root is to attain tranquillity. This is called returning to one's basic nature. Returning to one's basic nature is called constancy (ch'ang2). To understand constancy is called enlightening (ming2). Not understanding constancy is blindly doing unfortunate things. Understanding constancy, one gains a capacity for forbearance. With forbearance, one can be impartial(kung1). If one is impartial, one can be kingly. If one is kingly. then one can communicate with heaven. To communicate with heaven is to be in accord with Tao. To be in accord with Tao is to be everlasting, Even though one's body ceases to be, one is not destroyed. "

" Let limits be empty the center be still ten thousand things rise we watch them return creatures without number all return to their roots return to their roots to be still to be still to revive to revive to endure knowing how to endure is wisdom not knowing is to suffer in vain knowing how to endure is to be all-embracing all embracing means impartial impartial means the king the king means Heaven Heaven means the Way and the Way means long life life without trouble. "

" Empty your mind of all thoughts. Let your heart be at peace. Watch the turmoil of beings, but contemplate their return. Each separate being in the universe returns to the common source. Returning to the source is serenity. If you don't realize the source, you stumble in confusion and sorrow. When you realize where you come from, you naturally become tolerant, disinterested, amused, kindhearted as a grandmother, dignified as a king. Immersed in the wonder of the Tao, you can deal with whatever life brings you, and when death comes, you are ready. "

" To arrive at ultimate quietness Steadfastly maintain repose. All creatures together have form; I see them return again to their root. The Master creatures come to perfect form, Continuously they return to their root. Continuous return to the root is called repose, Repose is called the law of return, The law of return is called eternity. To know eternity is called illumination. To ignore eternity is to draw misfortune on oneself, To know eternity is to be great of Soul, To be great of soul is to be a ruler, To be a ruler is to be greater than all, To be greater than all is to be conscious of Life, To be conscious of Life is to endure. The body shall disappear but not decay. "

" Attain complete emptiness, Hold fast to stillness. The ten thousand things stir about; I only watch for their going back. Things grow and grow, But each goes back to its root. Going back to the root is stillness. This means returning to what is. Returning to what is Means going back to the ordinary. Understanding the ordinary: Enlightenment. Not understanding the ordinary: Blindness creates evil. Understanding the ordinary: Mind opens. Mind opening leads to compassion, Compassion to nobility, Nobility to heavenliness, Heavenliness to Tao. Tao endures. Your body dies. There is no danger. "

" Attain the climax of emptiness, preserve the utmost quiet: as myriad things act in concert, I thereby observe the return. Things flourish, then each returns to its root. Returning to the root is called stillness; stillness is called return to Life, return to Life is called the constant; knowing the constant is called enlightenment. Acts at random, in ignorance of the constant, bode ill. Knowing the constant gives perspective; this perspective is impartial. Impartiality is the highest nobility; the highest nobility is divine, and the divine is the Way. This Way is everlasting, not endangered by physical death. "

" I do my utmost to attain emptiness; I hold firmly to stillness. The myriad creatures all rise together And I watch their return. The teaming creatures All return to their separate roots. Returning to one's roots is known as stillness. This is what is meant by returning to one's destiny. Returning to one's destiny is known as the constant. Knowledge of the constant is known as discernment. Woe to him who wilfully innovates While ignorant of the constant, But should one act from knowledge of the constant One's action will lead to impartiality, Impartiality to kingliness, Kingliness to heaven, Heaven to the way, The way to perpetuity, And to the end of one's days one will meet with no danger. "

" Attain vacuity's completion and guard tranquillity's fulness. All the ten thousand things arise, and I see them return. Now they bloom in bloom, but each one homeward returneth to its root. Returning to the root means rest. It signifies the return according to destiny. Return according to destiny means the eternal. Knowing the eternal means enlightenment. Not knowing the eternal causes passions to rise ; and that is evil. Knowing the eternal renders comprehensive. Comprehensive means broad. Broad means royal. Royal means heavenly. Heavenly means Reason. Reason means lasting. Thus the decay of the body implies no danger. "

" Be completely empty. Be perfectly serene. The ten thousand things arise together; in their arising is their return. Now they flower, and flowering sink homeward, returning to the root. The return to the root is peace. Peace: to accept what must be, to know what endures. In that knowledge is wisdom. Without it, ruin, disorder. To know what endures is to be openhearted, magnanimous, regal, blessed, following the Tao, the way that endures forever. The body comes to its ending, but there is nothing to fear. "

" Attain utmost emptiness. Abide in steadfast stillness. All things arise in unison. Thereby we see their return. All things flourish, And each returns to its source. Returning to the source is stillness. It is returning to one's fate. Returning to one's fate is eternal. Knowledge of the eternal is realization. Not knowing of the eternal leads to unfortunate errors. Knowledge of the eternal is all-embracing. To be all-embracing leads to righteousness, Which is majestic. To be majestic leads to the Heavenly. To be Heavenly leads to the Way. The Way is eternal. Until your last day, you are free from peril. "

" Emptiness must be perfect, and Silence made absolute with tireless strength. All things pass through the period of action; then they return to repose. They grow, bud, blossom and fruit; then they return to the root. This return to the root is this state which we name Silence; and this Silence is Witness of their Fulfilment. This cycle is the universal law. To know it is the part of intelligence; to ignore it bringeth folly of action, whereof the end is madness. To know it bringeth understanding and peace; and these lead to the identification of the Self with the Not-Self. This identification maketh man a king; and this kingliness groweth unto godhood. That godhood beareth fruit in the mastery of the Tao. Then the man, the Tao permeating him, endureth; and his bodily principles are in harmony, proof against decay, until the hour of his Change. "

" Reach the pole of emptiness (hsü-chi), Abide in genuine quietude (ching). Ten thousand beings flourish together, I am to contemplate (kuan) their return (fu). Now things grow profusely, Each again returns (kuei) to its root. To return to the root is to attain quietude (ching), It is called to recover life (ming). To recover life is to attain the Everlasting (ch'ang), To know the Everlasting (ch'ang) is to be illumined (ming). Not knowing (chih) the Everlasting (ch'ang), One commits evils wantonly. Knowing the Everlasting one becomes all containing (yung). To be all containing is to be public (kung). To be public is to be kingly (wang). To be kingly is to be like heaven. To be like heaven is to be like Tao. To be like Tao is to last long. This is to lose the body without becoming exhausted (pu tai). "

" Attain the ultimate emptiness; Maintain the absolute tranquility.* All things rise together.** And I observe their return*3*... The multitude of all things return each to their origin.*4* To return to the origin means repose; It means return to their destiny. To return to their destiny means eternity;*5* To know eternity means enlightenment. Not knowing eternity is to do evil things blindly.*6* To know eternity means having capacity.*7* Capacity leads to justice.*8* Justice leads to kingship.*9* Kingship leads to Heaven.*10* Heaven leads to Tao.*11* Tao is everlasting.*12* Thus the entire life will be without danger.*13* "

" Attain the ultimate emptiness Hold on to the truest tranquility The myriad things are all active I therefore watch their return Everything flourishes; each returns to its root Returning to the root is called tranquility Tranquility is called returning to one's nature Returning to one's nature is called constancy Knowing constancy is called clarity Not knowing constancy, one recklessly causes trouble Knowing constancy is acceptance Acceptance is impartiality Impartiality is sovereign Sovereign is heaven Heaven is Tao Tao is eternal The self is no more, without danger "

" Push emptiness to the limit; Keep still to the extreme; All things thrive; I observe their return. For when things grow profuse, They return to their respective roots. Return to the roots is called tranquility; Tranquility is called regaining one’s nature; Regaining one’s nature is called constancy; Knowing the constant is called wisdom. Not knowing the constant Leads to disastrous acts of violence. Knowing the constant leads to acceptance; Acceptance means impartiality; Impartiality means inclusiveness; Inclusiveness means the way of Heaven; The way of Heaven means Dao; Dao means eternity; To the end of your life you will have no peril. "

" Having once arrived at a state of absolute vacuity, keep yourself perfectly still. All things come into active operation together; but I observe whither they return. When things have luxuriated for a while, each returns home to its origin (the root). Going home to the origin is called stillness. It is said to be a reversion to destiny. This reversion to destiny is called eternity. He who knows (this) eternity is called bright. He who does not know (this) eternity wildly works his own misery. He who knows eternity is magnanimous. Being magnanimous, he is catholic. Being catholic, he is a king. Being a king, he is heaven. Being heaven, he is Tau. Being Tau, he is enduring. Though his body perish, he is in no danger. "

" Extend your utmost emptiness as far as you can And do your best to preserve your equilibrium (jing). In the process of all things emerging together (wanwu) We can witness their reversion. Things proliferate, And each again returns to its root. Returning to the root is called equilibrium. Now as for equilibrium—this is called returning to the propensity of things, And returning to the propensity of things is common sense. Using common sense is acuity, While failing to use it is to lose control. And to try to do anything while out of control is to court disaster. Using common sense is to be accommodating, Being accommodating is tolerance, Being tolerant is kingliness, Being kingly is tian-likt, Being tian-like is to be way-making, And the way-made is enduring. To the end of one’s days one will be free of danger. "

" The best (rulers) are those whose existence is (merely) known by the people. The next best are those who are loved and praised. The next are those who are feared. And the next are those who are despised. It is only when one does not have enough faith in others that others will have no faith in him. (The great rulers) value their words highly. They accomplish their task; they complete their work. Nevertheless their people say that they simply follow Nature. "

" The very highest is barely known by men. Then comes that which they know and love, Then that which is feared, Then that which is despised. He who does not trust enough will not be trusted. When actions are performed Without unnecessary speech, People say, "We did it!" "

" 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!' "

" Of the best rulers The people (only) know that they exist; The next best the love and praise; The next they fear; And the next they revile. When they do not command the people's faith, Some will lose faith in them, And then they resort to oaths! But (of the best) when their task is accomplished, their work done, The people all remark, "We have done it ourselves." "

" THE highest type of ruler is one of whose existence the people are barely aware. Next comes one whom they love and praise. Next comes one whom they fear. Next comes one whom they despise and defy. When you are lacking in faith, Others will be unfaithful to you. The Sage is self-effacing and scanty of words. When his task is accomplished and things have been completed, All the people say, "We ourselves have achieved it!" "

" Of great rulers the subjects do not notice the existence. To lesser ones people are attached; they praise them. Still lesser ones people fear, and the meanest ones people despise. For it is said: "If your faith be insufficient, verily, you will receive no faith." How reluctantly they [the great rulers] considered their words! Merit they accomplished; deeds they performed; and the hundred families thought: "We are independent." "

" Of the highest the people merely know that such a one exists; The next they draw near to and praise. The next they shrink from, intimidated; but revile. Truly, “It is by not believing people that you turn them into liars”. But from the Sage it is so hard at any price to get a single word That when his task is accomplished, his work done, Throughout the country every one says: “It happened of its own accord”. "

" With the highest [kind of rulers], those below simply know they exist. With those one step down—they love and praise them. With those one further step down—they fear them. And with those at the bottom—they ridicule and insult them. When trust is insufficient, there will be no trust [in them]. Hesitant, undecided! Like this is his respect for speaking. "

" The greatest ruler: those under him only know he exists the next best kind: they love and praise him the next: they are in awe of him the next: they despise him. When sincerity does not suffice it was not sincerity. ("Reticent - he is sparing with words.") He achieves successes he accomplishes his tasks and the hundred clans all say: We are just being natural. "

" A leader is best When people barely know that he exists, Not so good when people obey and acclaim him, Worst when they despise him. 'Fail to honor people, They fail to honor you;' But of a good leader, who talks little, When his work is done, his aim fulfilled, They will all say, 'We did this ourselves.' "

" From times immemorial there have been some who have known. There have also been those who were sympathetic, and praising. There have been those that feared. There have been those that ridiculed. There have been those who were not true enough, And there have been those who were not true at all. How valuable are the words, "When an accomplishment is achieved and the task finished, People say it was only natural." "

" During the High Ages people knew they were there then people loved and praised them then they feared them finally they despised them when honesty fails dishonesty prevails hesitate and guard your words when their work succeeds let people think they did it "

" When the Master governs, the people are hardly aware that he exists. Next best is a leader who is loved. Next, one who is feared. The worst is one who is despised. If you don't trust the people, you make them untrustworthy. The Master doesn't talk, he acts. When his work is done, the people say, "Amazing: we did it, all by ourselves!" "

" In ancient times The people knew that they had rulers. Then they loved and praised them, Then they feared them, Then they despised them. The rulers did not trust the people, The people did not trust the rulers. The rulers were grave, their words were precious. The people having finished their work, and brought it to a successful issue, said: "We affirm the Self." "

" Great rising and falling - People only know it exists. Next they see and praise. Soon they fear. Finally they despise. Without fundamental trust There is no trust at all. Be careful in valuing words. When the work is done, Everyone says We just acted naturally. "

" Very great leaders in their domains are only known to exist. Those next best are loved and praised. The lesser are feared and despised. Therefore when faith is insufficient and there is disbelief, it is from the high value placed on words. Works are accomplished, tasks are completed, and ordinary folk all say they are acting spontaneously. "

" The best of all rulers is but a shadowy presence to his subjects. Next comes the ruler they love and praise; Next comes one they fear; Next comes one with whom they take liberties. When there is not enough faith, there is lack of good faith. Hesitant, he does not utter words lightly. When his task is accomplished and his work done The people all say, 'It happened to us naturally.' "

" Where great sages are [in power], the subjects do not notice their existence. Where there are lesser sages, the people are attached to them ; they praise them. Where still lesser ones are, the people fear them ; and where still lesser ones are, the people despise them. For it is said: "If your faith be insufficient, verily, you will receive no faith." How reluctantly sages consider their words! Merit they accomplish ; deeds they perform ; and the hundred families think: "We are independent; we are free." "

" True leaders are hardly known to their followers. Next after them are the leaders the people know and admire; after them, those they fear; after them, those they despise. To give no trust is to get no trust. When the work’s done right, with no fuss or boasting, ordinary people say, Oh, we did it. "

" The supreme rulers are hardly known by their subjects. The lesser are loved and praised. The even lesser are feared. The least are despised. Those who show no trust will not be trusted. Those who are quiet value the words. When their task is completed, people will say: We did it ourselves. "

" In the Age of Gold, the people were not conscious of their rulers; in the Age of Silver, they loved them, with songs; in the Age of Brass, they feared them; in the Age of Iron, they despised them. As the rulers lost confidence, so also did the people lose confidence in them. How hesitating did they seem, the Lords of the Age of Gold, speaking with deliberation, aware of the weight of their word! Thus they accomplished all things with success; and the people deemed their well-being to be the natural course of events. "

" The best government, the people know it is just there. The next best, they love and praise it. The next, they fear it. The next, they revile against it. When you don't trust (hsin) [the people] enough, Then they are untrustworthy (pu hsin). Quiet, why value words (yen)? Work is accomplished, things are done. People all say that I am natural (tzu-jan). "

" Of the best, the people barely know of his existence.* Of the next best, the people love and praise him.** Of the next one, the people are afraid of him.*3* And of the next, the people despise him.*4* He who does not trust others enough will not be trusted by them.*5* Therefore, hesitating, one should carefully choose his words. When he accomplishes his task and the things get done, The people all say: "We have done it by ourselves."*6* "

" The highest rulers, people do not know they have them The next level, people love them and praise them The next level, people fear them The next level, people despise them The rulers' trust is insufficient, have no trust in them Proceeding calmly, valuing their words Task accomplished, matter settled The people all say, "We did it naturally" "

" The best ruler is one whose presence is unknown; The second best is one who is beloved and praised; The next best is one who is feared; The next is one who is despised. Where there is insufficient good faith, There is loss of faith. Relax and spare your words. When the goal is achieved and the job is done, Everyone says, “We did it.” "

" In the highest antiquity people knew only of the existence of their superiors. In the next (age) they became attached to them, and flattered them. In the next they dreaded them. In the next they despised them. For where faith is insufficient, it is not met by faith. How cautious they (the ancient sages) were in weighing their words! When they had completed a meritorious work, and affairs were prosperous, the people all (unconscious) said, "We are just as we are naturally." "

" With the most excellent rulers, their subjects only know that they are there, The next best are the rulers they love and praise, Next are the rulers they hold in awe, And the worst are the rulers they disparage. Where there is a lack of credibility, There is a lack of trust. Vigilant, they are careful in what they say. With all things accomplished and the work complete The common people say, “We are spontaneously like this.” "

" When the great Tao declined, The doctrine of humanity and righteousness arose. When knowledge and wisdom appeared, There emerged great hypocrisy. When the six family relationships are not in harmony, There will be the advocacy of filial piety and deep love to children. When a country is in disorder, There will be the praise of loyal ministers. "

" When the great Tao is forgotten, Kindness and morality arise. When wisdom and intelligence are born, The great pretense begins. When there is no peace within the family, Filial piety and devotion arise. When the country is confused and in chaos, Loyal ministers appear. "

" 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. "

" On the decline of the great Tao, The doctrine of "humanity" and "justice" arose. When knowledge and cleverness appeared, Great hypocrisy followed in its wake. When the six relationships no longer lived at peace, There was (praise of) "kind parents" and "filial sons." When a country fell into chaos and misrule, There was (praise of) "loyal ministers." "

" WHEN the Great Tao was abandoned, There appeared humanity and justice. When intelligence and wit arose, There appeared great hypocrites. When the six relations lost their harmony, There appeared filial piety and paternal kindness. When darkness and disorder began to reign in a kingdom, There appeared the loyal ministers. "

" When the great Reason is obliterated, we have benevolence and justice. Prudence and circumspection appear, and we have much hypocrisy. When family relations no longer harmonize, we have filial piety and paternal devotion. When the country and the clans decay through disorder, we have loyalty and allegiance. "

" It was when the Great Way declined That human kindness and morality arose; It was when intelligence and knowledge appeared That the Great Artifice began. It was when the six near ones were no longer at peace That there was talk of “dutiful sons”; Nor till fatherland was dark with strife Did we hear of “loyal slaves”. "

" Therefore, when the Great Way is rejected, it is then that we have the virtues of humanity and righteousness; When knowledge and wisdom appear, it is then that there is great hypocrisy; When the six relations are not in harmony, it is then that we have filial piety and compassion; And when the country is in chaos and confusion, it is then that there are virtuous officials. "

" When Great Tao vanished we got 'Goodness and Morality.' When 'Wisdom and Know-how' arose we got the Great Shams. When the six family relationships fell into disharmony we got 'Respect and Caring.' When the states and the great families became all benighted and disordered we got 'Loyal Subjects'. "

" When people lost sight of the way to live Came codes of love and honesty, Learning came, charity came, Hypocrisy took charge; When differences weakened family ties Came benevolent fathers and dutiful sons; And when lands were disrupted and misgoverned Came ministers commended as loyal. "

" If the great Tao is lost, humanism and justice appear. When intelligence an cleverness arise, so does gross hypocrisy. When the six relationships fall into discord, filial piety and parental affection arise. When a nation falls into darkness and confusion, patriotic ministers arise. "

" When the Great Way disappears we meet kindness and justice when reason appears we meet great deceit when the six relations fail we meet obedience and love when the country is in chaos we meet honest officials "

" When the great Tao is forgotten, goodness and piety appear. When the body's intelligence declines, cleverness and knowledge step forth. When there is no peace in the family, filial piety begins. When the country falls into chaos, patriotism is born. "

" Great Tao lost, There came the duty to man and right conduct. Wisdom and shrewdness appearing, There came great hypocrisy. The six relationships inharmonious, There came filial piety deep, deep in the heart. Kingdoms, families, and clans at war, There came loyal Ministers. "

" Great Tao rejected: Benevolence and righteousness appear. Learning and knowledge professed: Great Hypocrites spring up. Family relations forgotten: Filial piety and affection arise. The nation disordered: Patriots come forth. "

" When the Great Way is deserted, then there is humanitarian duty. When intelligence comes forth, there is great fabrication. When relations are discordant, there is family love. When the national polity is benighted and confused, then there are loyal ministers. "

" When the great way falls into disuse There are benevolence and rectitude; When cleverness emerges There is great hypocrisy; When the six relations are at variance There are filial children; When the state is benighted There are loyal ministers. "

" When the great Reason is obliterated, we have benevolence and justice. Prudence and circumspection appear, and we have much hypocrisy. When family relations no longer harmonise, we have filial piety and paternal love. When the country and the clans decay through disorder, we have loyalty and allegiance. "

" In the degradation of the great way come benevolence and righteousness. With the exaltation of learning and prudence comes immense hypocrisy. The disordered family is full of dutiful children and parents. The disordered society is full of loyal patriots. "

" When the great Way is abandoned, Benevolence and righteousness arise. When wisdom and knowledge appear, Great pretense arises. When family ties are disturbed, Devoted children arise. When people are unsettled, Loyal ministers arise. "

" When men abandoned the Way of the Tao, benevolence and justice became necessary. Then also was need of wisdom and cunning, and all fell into illusion. When harmony ceased to prevail in the six spheres it was needful to govern them by manifesting Sons. When the kingdoms and races became confused, loyal ministers had to appear. "

" On the decline of the great Tao, There are humanity (jen) and righteousness (i). When intelligence (hui) and knowledge (chih) appear, There is great artificiality (wei). When the six relations are not in harmony, There are filial piety (hsiao) and parental love (tz'u). When a nation is in darkness (hun) and disorder (lüan), There are loyal ministers. "

" When the Great Tao is abandoned, There are human-heartedness and righteousness;* When knowledge and wisdom arise, There is great hypocrisy;** When the six relations are not in accord, There are filial piety and paternal affection; When a country is in disorder, There are loyal ministers.*3* "

" The great Tao fades away There is benevolence and justice Intelligence comes forth There is great deception The six relations are not harmonious There is filial piety and kind affection The country is in confused chaos There are loyal ministers "

" When the great Dao is abandoned, There is humankindness and righteousness. When wisdom and intelligence are put forth, There is outrageous falsehood. When the six relations are in disharmony, There is filial piety and parental love. When the state is in disarray, There appear loyal ministers. "

" When the Great Tau is missed, then men pass on to philanthropy and justice. It is after wisdom has conferred renown, that there are great shams. After discord has arisen in families, what are called filial duty and fatherly compassion begin. And it is not till a nation has got into a disordered state that there are patriots (faithful ministers). "

" It is when grand way-making is abandoned That authoritative conduct (ren) and appropriateness (yi) appear. It is when wisdom (zhi) and erudition arise That great duplicity appears. It is when the six family relationships are disharmonious That filiality (xiao) and parental affection (ci) appear. It is when the state has fallen into troubled times That upright ministers appear. "

" Abandon sageliness and discard wisdom; Then the people will benefit a hundredfold. Abandon humanity and discard righteousness; Then the people will return to filial piety and deep love. Abandon skill and discard profit; Then there will be no thieves or robbers. However, these three things are ornaments (wen) and are not adequate. Therefore let people hold on to these: Manifest plainness, Embrace simplicity, Reduce selfishness, Have few desires. "

" Give up sainthood, renounce wisdom, And it will be a hundred times better for everyone. Give up kindness, renounce morality, And men will rediscover filial piety and love. Give up ingenuity, renounce profit, And bandits and thieves will disappear. These three are outward forms alone; they are not sufficient in themselves. It is more important To see the simplicity, To realize one's true nature, To cast off selfishness And temper desire. "

" 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. "

" Banish wisdom, discard knowledge, And the people shall profit a hundredfold; Banish "humanity," discard "justice," And the people shall recover love of their kin; Banish cunning, discard "utility," And the thieves and brigands shall disappear. As these three touch the externals and are inadequate, The people have need of what they can depend upon: Reveal thy simple self, Embrace thy original nature, Check thy selfishness, Curtail thy desires. "

" DROP wisdom, abandon cleverness, And the people will be benefited a hundredfold. Drop humanity, abandon justice, And the people will return to their natural affections. Drop shrewdness, abandon sharpness, And robbers and thieves will cease to be. These three are the criss-cross of Tao, And are not sufficient in themselves. Therefore, they should be subordinated To a Higher principle: See the Simple and embrace the Primal, Diminish the self and curb the desires! "

" Abandon your saintliness; put away your prudence; and the people will gain a hundredfold! Abandon your benevolence; put away your justice; and the people will return to filial piety and paternal devotion. Abandon smartness; give up greed; and thieves and robbers will no longer exist. These are three things for which culture is insufficient. Therefore it is said: "Hold fast to that which will endure, Show thyself simple, preserve thee pure, And lessen self with desires fewer." "

" Banish wisdom, discard knowledge, And the people will be benefited a hundredfold. Banish human kindness, discard morality, And the people will be dutiful and compassionate. Banish skill, discard profit, And thieves and robbers will disappear. If when these three things are done they find life too plain and unadorned, Then let them have accessories; Give them Simplicity to look at, the Uncarved Black to hold, Give them selflessness and fewness of desires. Banish learning, and there will be no more grieving. "

" Eliminate sageliness, throw away knowledge, And the people will benefit a hundredfold. Eliminate humanity, throw away righteousness, And the people will return to filial piety and compassion. Eliminate craftiness, throw away profit, Then we will have no robbers and thieves. These three sayings— Regard as a text are not yet complete. Thus, we must see to it that they have the following appended: Manifest plainness and embrace the genuine; Lessen self-interest and make few your desires; Eliminate learning and have no undue concern. "

" Discard "Wisdom," throw away "Knowledge" - the people will benefit a hundredfold. Discard "Goodness," throw away "Morality" - the people will turn back to respect and caring. Discard "Skill," throw away "Profit" - robbers and thieves will disappear. Taking these three lines as your text - this is not sufficient. Give them something to fasten on to: Pay attention to the Raw, embrace the Uncarved discount your personal interests, make your desires few, doing of the will of every man would put an end to vain ambitions and desires. "

" Rid of formalized wisdom and learning People would be a hundredfold happier, Rid of conventionalized duty and honor People would find their families dear, Rid of legalized profiteering People would have no thieves to fear. These methods of life have failed, all three, Here is the way, it seems to me: Set people free, As deep in their hearts they would like to be, From private greeds And wanton needs. "

" Divorce wisdom and abandon intelligence, And the people will benefit a hundred-fold. Divorce humanism and abandon justice, And the people will return to filial piety and parental affection. Divorce shrewdness and abandon selfishness, And there will be no thieves. I believe these three statements show that words are inadequate. The people should be made to adhere to these principles: "Look to the origins and maintain purity; Diminish self and curb desires." Divorce learning and one will lose anxiety. "

" Get rid of wisdom and reason and people will live a hundred times better get rid of kindness and justice and people once more will love and obey get rid of cleverness and profit and thieves will cease to exist but these three sayings are not enough hence let this be added wear the undyed and hold the uncarved reduce self-interest and limit desires get rid of learning and problems will vanish "

" Throw away holiness and wisdom, and people will be a hundred times happier. Throw away morality and justice, and people will do the right thing. Throw away industry and profit, and there won't be any thieves. If these three aren't enough, just stay at the center of the circle and let all things take their course. "

" If the people renounce self-control and reject wisdom, Let them gain simplicity and purity If the people renounce duty to man and reject right conduct, Let them return to filial piety deep, deep in the heart. If they renounce skill and leave off search for profit, Let them rob and by violence take possession of spiritual life. These three things do not help our progress. Therefore now let us seek To perceive simplicity, To conserve beauty in the heart, To curb selfishness and to have few desires. "

" Banish learning, discard knowledge: People will gain a hundredfold. Banish benevolence, discard righteousness: People will return to duty and compassion. Banish skill, discard profit: There will be no more thieves. These three statements are not enough. One more step is necessary. Look at plain silk; hold uncarved wood. The self dwindles; desires fade. "

" Eliminate sagacity, abandon knowledge, and the people will benefit a hundredfold. Eliminate humanitarianism, abandon duty, and the people return to familial love. Eliminate craft, abandon profit, and theft will no longer exist. These three become insufficient when used for embellishment causing there to be attachments. See the basic, embrace the unspoiled, lessen selfishness, diminish desire. "

" Exterminate learning and there will no longer be worries. Exterminate the sage, discard the wise, And the people will benefit a hundredfold; Exterminate benevolence, discard rectitude, And the people will again be filial; Exterminate ingenuity, discard profit, And there will be no more thieves and bandits. These three, being false adornments, are not enough And the people must have something to which they can attach themselves: Exhibit the unadorned and embrace the uncarved block, Have little thought of self and as few desires as possible. "

" Abandon your saintliness; put away your prudence; and the people will gain a hundred-fold! Abandon your benevolence; put away your justice; and the people will return to filial devotion and paternal love! Abandon your scheming; put away your gains; and thieves and robbers will no longer exist. These are the three things for which we deem cul-. ture insufficient. Therefore it is said : Hold fast to that which will endure, Show thyself simple, preserve thee pure, Thy own keep small, thy desires poor. "

" Stop being holy, forget being prudent, it’ll be a hundred times better for everyone. Stop being altruistic, forget being righteous, people will remember what family feeling is. Stop planning, forget making a profit, there won’t be any thieves and robbers. But even these three rules needn’t be followed; what works reliably is to know the raw silk, hold the uncut wood. Need little, want less. Forget the rules. Be untroubled. "

" Abandon wisdom, discard knowledge, And people will benefit a hundredfold. Abandon benevolence, discard duty, And people will return to the family ties. Abandon cleverness, discard profit, And thieves and robbers will disappear. These three, though, are superficial, and not enough. Let this be what to rely on: Behave simply and hold on to purity. Lessen selfishness and restrain desires. Abandon knowledge and your worries are over. "

" If we forgot our statesmanship and our wisdom, it would be an hundred times better for the people. If we forgot our benevolence and our justice, they would become again like sons, folk of good will. If we forget our machines and our business, there would be no knavery. These new methods despised the olden Way, inventing fine names to disguise their baneness. But simplicity in the doing of the will of every man would put an end to vain ambitions and desires. "

" Eliminate sagacity (sheng), discard knowledge (chih), People will be profited (li) a hundredfold. Eliminate humanity (jen), discard righteousness (i), People will again practice filial piety and parental love. Abolish artistry (ch'iao), discard profit-seeking (li), Robbers and thieves shall disappear. These three pairs adorn (wen) what is deficient (pu tsu). Therefore, let there be the advice: Look to the undyed silk, hold on to the uncarved wood (p'u), Reduce your sense of self (szu) and lessen your desires (yü). "

" Banish sagacity; forsake wisdom. The people will benefit a hundredfold. Banish human-heartedness; forsake righteousness. The people will recover filial piety and paternal affection. Banish craftiness; forsake profit. Thieves and robbers will no longer exist. Those three are superficial and inadequate. Hence the people need something to abide by: Discern plainness. Embrace simplicity. Reduce selfishness. Restrain desires. "

" Discontinue sagacity, abandon knowledge The people benefit a hundred times Discontinue benevolence, abandon righteousness The people return to piety and charity Discontinue cunning, discard profit Bandits and thieves no longer exist These three things are superficial and insufficient Thus this teaching has its place: Show plainness, hold simplicity Reduce selfishness, decrease desires "

" Reject sageness and discard knowledge, And the common people will benefit hundreds of times. Reject humankindness and discard righteousness, And the common people will restore familial love. Reject smartness and discard profiteering, And thieves and robbers will disappear. These three are inadequate as mere embellishments. Therefore we should tie them to their roots: Stay with the plain silk and embrace the pristine timber; Reduce selfishness and abstain from desires. "

" (If some men would but1) abandon their sageness (holiness), and cast away their wisdom, the people would be more benefited a hundredfold. If they would abandon their philanthropy, and cast away their justice, the people would go back to filial duty and fatherly compassion. If they would abandon their skill and forego their gains, thieves would have no existence. Here are three things, the cultivation of which has been a failure. Therefore let them return to whence they came; and do you appear in your own unadorned simplicity, embracing realities, curbing selfishness, and curtailing ambitious desire. "

" Cut off sagacity (sheng) and get rid of wisdom (zhi) And the benefit to the common people will be a hundredfold. Cut off authoritative conduct (ren) and get rid of appropriateness (yi) And the common people will return to filiality (xiao) and parental affection (ci). Cut off cleverness and get rid of personal profit And there will be no more brigands and thieves. But these three sayings as they stand are still lacking And need to be supplemented by the following: Display a genuineness like raw silk and embrace a simplicity like unworked wood, Lessen your concern for yourself and reduce your desires. "

" Abandon learning and there will be no sorrow. How much difference is there between "Yes, sir," and "Of course not"? How much difference is there between "good" and "evil"? What people dread, do not fail to dread. But, alas, how confused, and the end is not yet. The multitude are merry, as though feasting on a day of sacrifice. Or like ascending a tower in the springtime. I alone am inert, showing no sign (of desires), Like an infant that has not yet smiled. Wearied, indeed, I seem to be without a home. The multitude all possess more than enough. I alone seem to have lost all. Mine is indeed the mind of an ignorant man, Indiscriminate and dull! Common folks are indeed brilliant; I alone seem to be in the dark. Common folks see differences and are clear-cut; I alone make no distinctions. I seem drifting as the sea; Like the wind blowing about, seemingly without destination. The multitude all have a purpose; I alone seem to be stubborn and rustic. I alone differ from others, And value drawing sustenance from Mother (Tao). "

" Give up learning, and put an end to your troubles. Is there a difference between yes and no? Is there a difference between good and evil? Must I fear what others fear? What nonsense! Other people are contented, enjoying the sacrificial feast of the ox. In spring some go to the part, and climb the terrace, But I alone am drifting, not knowing where I am. Like a newborn babe before it learns to smile, I am alone, without a place to go. Others have more than they need, but I alone have nothing. I am a fool. Oh, yes! I am confused. Other men are clear and bright, But I alone am dim and weak. Other men are sharp and clever, But I alone am dull and stupid. Oh, I drift like the waves of the sea, Without direction, like the restless wind. Everyone else is busy, But I alone am aimless and depressed. I am different. I am nourished by the great mother. "

" 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). "

" Banish learning, and vexations end. Between "Ah!" and "Ough!" How much difference is there? Between "good" and "evil" How much difference is there?" That which men fear Is indeed to be feared; But, alas, distant yet is the dawn (of awakening)! The people of the world are merry-making, As if partaking of the sacrificial feasts, As if mounting the terrace in spring; I alone am mild, like one unemployed, Like a new-born babe that cannot yet smile, Unattached, like one without a home. The people of the world have enough and to spare, But I am like one left out, My heart must be that of a fool, Being muddled, nebulous! The vulgar are knowing, luminous; I alone am dull, confused. The vulgar are clever, self-assured; I alone, depressed. Patient as the sea, Adrift, seemingly aimless. The people of the world all have a purpose; I alone appear stubborn and uncouth. I alone differ from the other people, And value drawing sustenance from the Mother. "

" HAVE done with learning, And you will have no more vexation. How great is the difference between "eh" and "o"? What is the distinction between "good" and "evil"? Must I fear what others fear? What abysmal nonsense this is! All men are joyous and beaming, As though feasting upon a sacrificial ox, As though mounting the Spring Terrace; I alone am placid and give no sign, Like a babe which has not yet smiled. I alone am forlorn as one who has no home to retum to. All men have enough and to spare: I alone appear to possess nothing. What a fool I am! What a muddled mind I have! All men are bright, bright: I alone am dim, dim. All men are sharp, sharp: I alone am mum, mum! Bland like the ocean, Aimless like the wafting gale. All men settle down in their grooves: I alone am stubborn and remain outside. But wherein I am most different from others is In knowing to take sustenance from my Mother! "

" Abandon learnedness, and you have no vexation. The "yes" compared with the "yea," how little do they differ! But the good compared with the bad, how much do they differ! If what the people dread cannot be made dreadless, there will be desolation, alas! and verily, there will be no end of it. The multitudes of men are happy, so happy, as though celebrating a great feast. They are as though in springtime ascending a tower. I alone remain quiet, alas! like one that has not yet received an omen. I am like unto a babe that does not yet smile. Forlorn am I, O so forlorn! It appears that I have no place whither I may return home. The multitude of men all have plenty and I alone appear empty. Alas! I am a man whose heart is foolish. Ignorant am I, O, so ignorant! Common people are bright, so bright, I alone am dull. Common people are smart, so smart, I alone am confused, so confused. Desolate am I, alas! like the sea. Adrift, alas! like one who has no place where to stay. The multitude of men all possess usefulness. I alone am awkward and a rustic too. I alone differ from others, but I prize seeking sustenance from our mother. "

" Between wei and o What after all is the difference? Can it be compared to the difference between good and bad? The saying “what others avoid I too must avoid” How false and superficial it is? All men, indeed, are wreathed in smiles, As though feasting after the Great Sacrifice, As though going up to the Spring Carnival. I alone am inert, like a child that has not yet given sign; Like an infant that has not yet smiled. I droop and drift, as though I belonged nowhere. All men have enough and to spare; I alone seem to have lost everything. Mine is indeed the mind of a very idiot, So dull am I. The world is full of people that shine; I alone am dark. They look lively and self-assured; I alone depressed. (I seem unsettled as the ocean; Blown adrift, never brought to a stop.) All men can be put to some use; I alone am intractable and boorish. But wherein I most am different from men Is that I prize no sustenance that comes not from the Mother's breast. "

" Agreement and angry rejection; How great is the difference between them? Beautiful and ugly; What's it like—the difference between them? The one who is feared by others, Must also because of this fear other men. Wild, unrestrained! It will never come to an end! The multitudes are peaceful and happy; Like climbing a terrace in springtime to feast at the tai-lao sacrifice. But I'm tranquil and quiet—not yet having given any sign. Like a child who has not yet smiled. Tired and exhausted—as though I have no place to return. The multitudes all have a surplus. [I alone seem to be lacking.] Mine is the mind of a fool—ignorant and stupid! The common people see things clearly; I alone am in the dark. The common people discriminate and make fine distinctions; I alone am muddled and confused. Formless am I! Like the ocean; Shapeless am I! As though I have nothing in which I can rest. The masses all have their reasons [for acting]; I alone am stupid and obstinate like a rustic. But my desires alone differ from those of others— For I value drawing sustenance from the Mother. "

" Break with Learning, and there will be no trouble. 'Yeah' and 'yes sir' - is there a big difference between them? 'Excellent' and 'despicable' - what's the real difference between them? "What others hold in respect, we can't fail to respect." Craziness. Aren't we over this yet? "All the others are beaming and beaming like people enjoying a great ceremonial feast, like people climbing an overlook tower in the spring. I am alone still - no indications at all yet like an infant who hasn't yet even smiled. So sad. Like someone with no place to go home to. All the others have a superabundance I alone seem to have missed out. Oh my simpleton's mind! So confused. Ordinary men are so bright I alone am so dull. Ordinary men are so sharp I alone am so stupid. Churned up like the ocean, blown about, like someone with no place to rest. All the others all have their function I alone am thick-headed, like someone from the back country." I am alone, different from others - treasuring the nourishing Mother. "

" Leave off fine learning! End the nuisance Of saying yes to this and perhaps to that, Distinctions with how little difference! Categorical this, categorical that, What slightest use are they! If one man leads, another must follow, How silly that is and how false! Yet conventional men lead an easy life With all their days feast days, A constant spring visit to the Tall Tower, While I am a simpleton, a do-nothing, Not big enough yet to raise a hand, Not grown enough to smile, A homeless, worthless waif. Men of the world have a surplus of goods, While I am left out, owning nothing. What a booby I must be Not to know my way round, What a fool! The average man is so crisp and so confident That I ought to be miserable Going on and on like the sea, Drifting nowhere. All these people are making their mark in the world, While I, pig-headed, awkward, Different from the rest, Am only a glorious infant still nursing at the breast. "

" How much difference is there between yes and no? How much distance is there between good and bad? What others fear, I must fear. Wildly, endlessly, all men are merry, as though feasting upon beef or sitting on the verandah in the spring sunshine. I alone remain uncommitted, Like an infant who has not yet smiled. I alone seem as mindless as one who has no home to return to. Everyone else has enough and more, Yet I alone seem to be left with nothing. What a fool's mind I have! How muddled I am! Most people seek brightness and clarity. I alone seek dullness and darkness. Most people are imaginative and observant. I alone am stifled and confused. I am as unmoved as the ocean, As ceaseless as the wind high in the sky. Everyone else has something to do; I alone am ignorant and dull. I alone am different from the rest in that I value taking sustenance from the Mother. "

" Yes and no aren't so far apart lovely and ugly aren't so unalike what others fear we too must fear before the moon wanes everyone is gay as if they were at the Great Sacrifice or climbing a tower in spring I sit here and make no sign like a child that doesn't smile lost with no one to turn to while others enjoy more I alone seem forgotten my mind is so foolish so simple others look bright I alone seem dim others are certain I alone am confused receding like the ocean waxing without cease everyone has a goal I alone am dumb and backward for I alone choose to differ preferring still my mother's breast "

" Stop thinking, and end your problems. What difference between yes and no? What difference between success and failure? Must you value what others value, avoid what others avoid? How ridiculous! Other people are excited, as though they were at a parade. I alone don't care, I alone am expressionless, like an infant before it can smile. Other people have what they need; I alone possess nothing. I alone drift about, like someone without a home. I am like an idiot, my mind is so empty. Other people are bright; I alone am dark. Other people are sharper; I alone am dull. Other people have a purpose; I alone don't know. I drift like a wave on the ocean, I blow as aimless as the wind. I am different from ordinary people. I drink from the Great Mother's breasts. "

" Renounce learning, it brings loss to the Inner Life. How slight the difference between Yes and Yea! How great the difference between Good and Evil! That which men fear is indeed to be feared. When men give themselves up to disorder it never stops. Many men rejoice and rejoice over a supply of good food, over being in a high and exalted position. I am calm, I do not feel the slightest emotion, like a new-born child which cannot yet smile at its mother, without attachment to anything, returning always to the Inner Life. Many men have superfluous possessions. I have nothing that I value; I desire that my heart be completely subdued, emptied to emptiness. Men of wealth are in the daylight of prosperity. I am in the dark. Men of wealth are endowed with penetration. I appear confused and ignorant. Suddenly I am, as it were, on a vast sea, floating on the sea of Inner Life which is boundless. Many men are full of ability. I appear to be stupid and rustic. Thus I am different from other men. But I revere the Mother, Sustainer of all beings. "

" Banish learning, no more grief. Between Yes and No How much difference? Between good and evil How much difference?? What others fear I must fear - How pointless! People are wreathed in smiles As if at a carnival banquet. I alone am passive, giving no sign, Like an infant who has not yet smileD. Forlorn, as if I had no home. Others have enough and more, I alone am left out. I have the mind of a fool, Confused, confused. Others are bright and intelligent, I alone and dull, dull, Drifting on the ocean, Blown about endlessly. Others have plans, I alone am wayward and stubborn, I alone am different from others, Like a baby in the womb. "

" Detach from learning and you have no worries. How far apart are yes and yeah? How far apart are good and bad? The things people fear cannot but be feared. Wild indeed the uncentered! Most people celebrate as if they were barbecuing a slaughtered cow, or taking in the springtime vistas; I alone am aloof, showing no sign, like an infant that doesn't yet smile, riding buoyantly as if with nowhere to go. Most people have too much; I alone seem to be missing something. Mine is indeed the mind of an ignoramus in its unadulterated simplicity. Ordinary people try to shine; I alone seem to be dark. Ordinary people try to be on the alert; I alone am unobtrusive, calm as the ocean depths, buoyant as if anchored nowhere. Most people have ways and means; I alone am unsophisticated and simple. I alone am different from people in that I value seeking food from the mother. "

" Between yea and nay How much difference is there? Between good and evil How great is the distance? What others fear One must also fear. The multitude are joyous As if partaking of the offering Or going up to a terrace in spring. I alone am inactive and reveal no signs, And wax without having reached the limit. Like a baby that has not yet learned to smile, Listless as though with no home to go back to. The multitude all have more than enough. I alone seem to be in want. My mind is that of a fool - how blank! Vulgar people are clear. I alone am drowsy. Vulgar people are alert. I alone am muddled. Calm like the sea; Like a high wind that never ceases. The multitude all have a purpose. I alone am foolish and uncouth. I alone am different from others And value being fed by the mother. "

" Abandon learnedness, and you have no vexation. The "yes" compared with the "yea," how little do they differ! But the good compared with the bad, how much do they differ! What the people dread cannot be dreadless! How great is their desolation. Alas! it has not yet reached its limit. The multitude of men are happy, so happy, as though celebrating a great feast. They are as though in springtime ascending a tower. I alone remain quiet, alas! like one that has not yet received an encouraging omen. I am like unto a babe that does not yet smile. Forlorn am I, O, so forlorn ! It appears that I have no place whither I may return home. The multitude of men all have plenty and I alone appear empty. Alas ! I am a man whose heart is foolish. Ignorant am I, O, so ignorant ! Common people are bright, so bright, I alone am dull. Common people are smart, so smart, I alone am confused, so confused. Desolate am I, alas ! like the sea. Adrift, alas ! like one who has no place where to stay. The multitude of men all possess usefulness. I alone am awkward and a rustic too. I alone differ from others, but I prize seeking sustenance from our mother. "

" How much difference between yes and no? What difference between good and bad? What the people fear must be feared. O desolation! Not yet, not yet has it reached its limit! Everybody’s cheerful, cheerful as if at a party, or climbing a tower in springtime. And here I sit unmoved, clueless, like a child, a baby too young to smile. Forlorn, forlorn. Like a homeless person. Most people have plenty. I’m the one that’s poor, a fool right through. Ignorant, ignorant. Most people are so bright. I’m the one that’s dull. Most people are so keen. I don’t have the answers. Oh, I’m desolate, at sea, adrift, without harbor. Everybody has something to do. I’m the clumsy one, out of place. I’m the different one, for my food is the milk of the mother. "

" What's the difference between yes and no? What's the difference between beautiful and ugly? Must one dread what others dread? Oh barbarity! Will it never end? Other people are joyous, like on the feast of the ox, Like on the way up to the terrace in the spring. I alone am inert, giving no sign, Like a newborn baby who has not learned to smile. I am wearied, as if I lacked a home to go to. Other people have more than they need, I alone seem wanting. I have the mind of a fool, Understanding nothing. The common people see clearly, I alone am held in the dark. The common people are sharp, Only I am clumsy, Like drifting on the waves of the sea, Without direction. Other people are occupied, I alone am unwilling, like the outcast. I alone am different from the others, Because I am nourished by the great mother. "

" To forget learning is to end trouble. The smallest difference in words, such as -yes- and -yea-, can make endless controversy for the scholar. Fearful indeed is death, since all men fear it; but the abyss of questionings, shoreless and bottomless, is worse! Consider the profane man, how he preeneth, as if at feast, or gazing upon Spring from a tower! But as for me, I am as one who yawneth, without any trace of desire. I am like a babe before its first smile. I appear sad and forlorn, like a man homeless. The profane man hath his need filled, ay, and more also. For me, I seem to have lost all I had. My mind is as it were stupefied; it hath no definite shape. The profane man looketh lively and keen-witted; I alone appear blank in my mind. They seem eagerly critical; I appear careless and without perception. I seem to be as one adrift upon the sea, with no thought of an harbor. The profane have each one his definite course of action; I alone appear useless and uncomprehending, like a man from the border. Yea, thus I differ from all other men: but my jewel is the All-Mother! "

" Eliminate (chüeh) learning so as to have no worries, Yes and no, how far apart are they? Good and evil, how far apart are they? What the sages (jen) fear, I must not not fear. I am the wilderness (huang) before the dawn (wei yang). The multitude (chung jen) are busy and active, Like partaking of the sacrificial feast, Like ascending the platform in spring; I alone (tu) am bland (p'o), As if I have not yet emerged (chao) into form. Like an infant who has not yet smiled (hai), Lost, like one who has nowhere to return (wu so kuei). The multitudes (chung jen) all have too much (yu yü); I alone (tu) am deficient (i). My mind (hsin) is that of a fool (yü), Nebulous. Worldly people (su jen) are luminous (chao); I alone (tu) am dark (hun). Worldly people are clear-sighted (ch'a); I alone (tu) am dull (men), I am calm like the sea, Like the high winds I never stop (chih). The multitudes (chung jen) all have their use (i); I alone (tu) am untamable like lowly material. I alone (tu) am different from others. For I treasure feeding on the Mother (mu). "

" Abandon learning; then one has no sorrow. Between "yes" and "no", what is the difference? Between good and evil, what is the difference? If I should fear what the people fear,* Then where is the end of my fear?** Lustily the people seem to be enjoying a feast Or ascending a tower in the springtime.*3* I alone am unmoved, showing no sentiment, Like a baby who does not yet know how to smile.*4* So weary, I seem not to know where to return.*5* While the multitudes have plenty, I alone seem to be left out.*6* My heart is like a fool's.*7* How chaotic! Chaotic!*8* While the common people are so bright,*9* I alone am so dull! While the common people know how to differentiate,*10* I alone cannot see the difference. Boundless as the sea,*11* Aimless as the breeze, I seem to have no stop.*12* All the people have their purpose,*13* But I alone am stubborn and despicable.*14* I alone differ from the others And value getting nourishment from the Mother.*15* "

" Cease learning, no more worries Respectful response and scornful response How much is the difference? Goodness and evil How much do they differ? What the people fear, I cannot be unafraid So desolate! How limitless it is! The people are excited As if enjoying a great feast As if climbing up to the terrace in spring I alone am quiet and uninvolved Like an infant not yet smiling So weary, like having no place to return The people all have surplus While I alone seem lacking I have the heart of a fool indeed - so ignorant! Ordinary people are bright I alone am muddled Ordinary people are scrutinizing I alone am obtuse So tranquil, like the ocean So moving, as if without limits The people all have goals And I alone am stubborn and lowly I alone am different from them And value the nourishing mother "

" Give up studies and you will have no more worries. “Yes, sir?” and “Eh?”— How far apart are these? Beauty and ugliness— How different are those? Whoever people fear Has to fear the people too. Vast and boundless, Everyone is out having a great time, As if enjoying a great feast, As if climbing a terrace in spring. I alone stay quiet and show no sign of action, Innocent like the unsmiling baby, Wandering like not knowing where to go. Everyone has enough to spare; I alone seem deprived. It all has to do with my fool’s heart! The world thinks everything is crystal clear; I alone am dull and dumb. The world thinks they are sharp and shrewd; I alone am simple and slow. Everyone has something useful to do; I alone am incorrigibly stupid. I alone am different from everyone else And choose to be nurtured by my mother. "

" Abandon learning, and have no more vexation. Not much difference, after all, is there between Aye and Yes. And how much difference do they make between good and evil? One must, of course, dread what others dread (i.e. evil). But, alas! they will never cease from their madness. All the people are full of ambitious desires, lusting as if for the stalled ox, or for sexual enjoyment. I am alone in my timidity, and show no sign (of ambition). I am as a child not yet matured. I am forlorn, as if I had no home to go to. All (other) men have (enough and) to spare; but I am, as it were, left behind. In mind how like I am to the fool! I am all in a maze. The common people are brightly intelligent: I alone seem to be in the dark. The common people are discriminative: I alone am without discrimination. I am tossed as the ocean; I roll as if never to stop. All (other) men have something that they can do: I alone am good for nothing, and despicable. I alone differ from other people, but I glory in my nursing Mother (Tau). "

" Cut off learning and there will be nothing more to worry about. How much difference is there really between a polite “yes” and an emphatic “no!”? How much difference is there between what is deemed beautiful and ugly? Those whom people fear Cannot but also fear others. So indefinite! Does this humbuggery ever come to an end! Most people are happy, happy, As though feasting at the Tailao banquet Or climbing some sightseeing tower in the springtime. I alone am so impassive, revealing nothing at all, Like a babe that has yet to smile; So listless, as though nowhere to go. Most people have more than enough, While I alone have lost out. I have the heart-and-mind of a fool—so vacant and dull! The common lot see things so clearly, While I alone seem to be in the dark. The common lot are so discriminating, While I alone am so obtuse. So vague and hazy, like the rolling seas; So indeterminate, as though virtually endless. The common lot all have their purposes While I alone am a dull-witted yokel. My needs alone are different from other people, Cherishing my mother’s milk. "

" The all-embracing quality of the great virtue follows alone from the Tao. The thing that is called Tao is eluding and vague. Vague and eluding, there is in it the form. Eluding and vague, in it are things. Deep and obscure, in it is the essence. The essence is very real; in it are evidences. From the time of old until now, its name (manifestations) ever remains. By which we may see the beginning of all things. How do I know that the beginning of all things are so? Through this (Tao). "

" The greatest Virtue is to follow Tao and Tao alone. The Tao is elusive and intangible. Oh, it is intangible and elusive, and yet within is image. Oh, it is elusive and intangible, and yet within is form. Oh, it is dim and dark, and yet within is essence. This essence is very real, therein lies faith. From the very beginning until now its name has never been forgotten. Thus I perceive the creation. How do I know the ways of creation? Because of this. "

" 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). "

" The marks of great Character Follow alone from the Tao. The thing that is called Tao Is elusive, evasive. Evasive, elusive, Yet latent in it are forms. Elusive, evasive, Yet latent in it are objects. Dark and dim, Yet latent in it is the life-force. The life-force being very true, Latent in it are evidences. From the days of old till now Its Named (manifested forms) have never ceased, By which we may view the Father of All Things. How do I know the shape of the Father of All Things? Through these (manifested forms)! "

" IT lies in the nature of Grand Virtue To follow the Tao and the Tao alone. Now what is the Tao? It is Something elusive and evasive. Evasive and elusive! And yet It contains within Itself a Form. Elusive and evasive! And yet It contains within Itself a Substance. Shadowy and dim! And yet It contains within Itself a Core of Vitality. The Core of Vitality is very real, It contains within Itself an unfailing Sincerity. Throughout the ages Its Name has been preserved In order to recall the Beginning of all things. How do I know the ways of all things at the Beginning? By what is within me. "

" "Vast virtue's form Follows Reason's norm. "And Reason's nature Is vague and eluding. "How eluding and vague All types including! How vague and eluding, All beings including! How deep and how obscure. It harbors the spirit pure, Whose truth is ever sure, Whose faith abides for aye From of yore until to-day. "Its name is never vanishing, It heeds the good of everything." Through what do I know that "it heeds the good of everything"? In this way, verily: Through IT. "

" Such the scope of the All-pervading Power. That it alone can act through the Way. For the Way is a thing impalpable, incommensurable. Incommensurable, impalpable. Yet latent in it are forms; Impalpable, incommensurable Yet within it are entities. Shadowy it is and dim; Yet within it there is a force, Is none the less efficacious. From the times of old till now Its charge has not departed But cheers onward the many warriors. How do I know that the many warriors are so? Through this. "

" The character of great virtue follows alone from the Way. As for the nature of the Way—it's shapeless and formless. Formless! Shapeless! Inside there are images. Shapeless! Formless! Inside there are things. Hidden! Obscure! Inside there are essences. These essences are very real; Inside them is the proof. From the present back to the past, Its name has never gone away. It is by this that we comply with the father of the multitude [of things]. How do I know that the father of the multitude is so? By this. "

" The impression made by magnificent Te comes only from Tao. Tao is a something but elusive, but evasive. Evasive, elusive, inside it lies the mind's true form. Elusive, evasive, inside it lies something substantial. Shadowy, dim. Inside it lies vital energy. This energy is very strong inside it lies true genuineness. From ancient times until today Its name has not been forgotten allowing us to see the beginnings of everything. How do I recognize the form of the beginnings of everything? By this low in the cycle of Change, which is Love and Beauty. How do I know this? By my comprehension of the Dao. "

" The surest test if a man be sane Is if he accepts life whole, as it is, Without needing by measure or touch to understand The measureless untouchable source Of its images, The measureless untouchable source Of its substances, The source which, while it appears dark emptiness, Brims with a quick force Farthest away And yet nearest at hand From oldest time unto this day, Charging its images with origin: What more need I know of the origin Than this? "

" The countenance of a person of high moral cultivation comes from living according to the Tao. The phenomenon of Tao is so elusive and evanescent. Evanescent and elusive it is, yet there is a form contained within. Elusive and evanescent, yet there is substance within. So vacant and so dark, yet there is a vital essence (ching1) within. This vital essence is very real; For within is the proof. From the past to the present its name has not been obliterated, because it is evident in the origin of all things. How do I know the circumstances of the origin of all things? Exactly by this phenomenon. "

" The expression of empty virtue comes from the Tao alone the Tao as a thing waxes and wanes it waxes and wanes but inside is an image it wanes and waxes but inside is a creature it's distant and dark but inside is an essence an essence fundamentally real and inside is a heart throughout the ages its name has never changed so we might follow our fathers how do we know what our fathers were like through this "

" The Master keeps her mind always at one with the Tao; that is what gives her her radiance. The Tao is ungraspable. How can her mind be at one with it? Because she doesn't cling to ideas. The Tao is dark and unfathomable. How can it make her radiant? Because she lets it. Since before time and space were, the Tao is. It is beyond is and is not. How do I know this is true? I look inside myself and see. "

" The complete manifestation of things visible proceeds only from Life. In its nature Life is always coming into activity, yet in itself it eludes our sight and tough. Eluding sight! eluding touch! Within it are hid the plane of created things. Eluding touch! eluding sight! Within it are hid all created beings. It is profound! It is obscure! Within it is hid pure Spirit. It is pure Spirit, enfolding Truth! Within it is hid an infallible witness. Free of Old until Now Its Name remains unchanged. Through its Doorway comes the Universe into existence. How do I know that the Universe is coming to full perfection through Life? The witness is in Life itself. "

" Great Te appears Flowing from Tao. Tao in action - Only vague and intangible. Intangible and vague, But within it are images. Vague and intangible; Within are entities. Shadowy and obscure; Within there is life, Life so real, That within it there is trust. From the beginning its name is not lost But reappears through multiple origins. How do I know these origins? Like this. "

" For the countenance of great virtue, only the Way is to be followed. As a thing, the Way is abstract and elusive; elusive and abstract, there are images in it; abstract and elusive, there is something there. Recondite, hidden, it has vitality therein: that vitality is very real; it has truth therein. From ancient times to now, its name is the undeparting; thereby are seen all beauties. How do I know all beauties are thus? By this. "

" In his every movement a man of great virtue Follows the way and the way only. As a thing the way is Shadowy and indistinct. Indistinct and shadowy, Yet within it is an image; Shadowy and indistinct, Yet within it is a substance. Dim and dark, Yet within it is an essence. This essence is quite genuine And within it is something that can be tested. From the present back to antiquity, Its name never deserted it. It serves as a means for inspecting the fathers of the multitude. How do I know that the fathers of the multitude are like that? By means of this. "

" Vast virtue's form Follows Reason's norm. And Reason's nature Is vague and eluding. How eluding and vague All types including. How vague and eluding! All beings including. How deep, and how obscure. It harbors the spirit pure. Whose truth is ever sure. Whose faith abides for aye From of yore until to-day. Its name is without cessation. It watches the world's formation. Whereby do I know that it watches the world's formation? By this same Reason! "

" The greatest power is the gift of following the Way alone. How the Way does things is hard to grasp, elusive. Elusive, yes, hard to grasp, yet there are thoughts in it. Hard to grasp, yes, elusive, yet there are things in it. Hard to make out, yes, and obscure, yet there is spirit in it, veritable spirit. There is certainty in it. From long, long ago till now it has kept its name. So it saw the beginning of everything. How do I know anything about the beginning? By this. "

" The greatest virtue is to follow the Way utterly. Its nature is utterly vague and evasive. How evasive and vague! Yet its center has form. How vague and evasive! Yet its center has substance. How deep and obscure! Yet its center has essence. This essence is real, So, its center can be trusted. From now back to antiquity, Its name has not been lost. Thereby, see the origin of all. How do I know it is the origin of all? By this. "

" The sole source of energy is the Tao. Who may declare its nature? It is beyond Sense, yet all form is hidden within it. It is beyond Sense, yet all Perceptibles are hidden within it. It is beyond Sense, yet all Perceptibles are hidden within it. It is beyond Sense, yet all Being is hidden within it. This Being excites Perception, and the Word thereof. As it was in the beginning, is now, and ever shall be, its Name operateth continuously, causing all to flow in the cycle of Change, which is Love and Beauty. How do I know this? By my comprehension of the Tao. "

" The features (yung) of the vast (k'ung) Te, Follows entirely (wei) from Tao. Tao as a thing, Is entirely illusive (huang) and evasive (hu). Evasive and illusive, In it there is image (hsiang). Illusive and evasive, In it there is thinghood (wu). Dark and dim, In it there is life seed (ching). Its life seed being very genuine (chen), In it there is growth power (hsin). As it is today, so it was in the days of old (ku), Its name goes not away (ch'ü), So that we may survey (yüeh) the origins of the many (chung fu). How do I know that the origins of the many are such? Because of this. "

" The feature of great virtue is to follow only Tao.* Tao is something elusive and vague!** Though vague and elusive, in it is the image. Though elusive and vague, in it is the substance.*3* Obscure and dim, in it is the spirit.*4* The spirit is truly genuine; in it is credibility.*5* From ancient times until now, Its name has never disappeared.*6* By this the beginning of all things is known.*7* How can I know the beginning of all things? By this.*8* "

" The appearance of great virtue Follows only the Tao The Tao, as a thing Seems indistinct, seems unclear So unclear, so indistinct Within it there is image So indistinct, so unclear Within it there is substance So deep, so profound Within it there is essence Its essence is supremely real Within it there is faith From ancient times to the present Its name never departs To observe the source of all things How do I know the nature of the source? With this "

" The behavior of the Great De Follows that of Dao and Dao alone. As a thing, Dao is Elusive and intangible. Intangible and elusive, Yet it contains the Image; Elusive and intangible, Yet it contains the thing. Dim and dark, Yet it contains the essence; The essence is real, For it contains the truth. From the present back to antiquity, The name never disappears. Through it I observe the beginning of all things. How do I know how all things began? Because of this. "

" Virtue in its grandest aspect is neither more nor less than following Tau. Tau is a thing indefinite, impalpable. Impalpable! Indefinite! and (yet) therein are forms. Indefinite! Impalpable! and (yet) therein are things. Profound! Dark! and (yet) therein is essence. This essence is most true, and therein is faith. From of old until now it has never lost its name. It passes into (or inspects) all things that have beginning. How know I the manner of the beginning of all things? I know it by this (Tau). "

" Those of magnificent character (de) Are committed to way-making (dad) alone. As for the process of way-making, It is ever so indefinite and vague. Though vague and indefinite, There are images within it. Though indefinite and vague, There are events within it. Though nebulous and dark, There are seminal concentrations of qi within it. These concentrations of qi are authentic, And have within them true credibility. From the present moment back into antiquity, Praise for way-making has never ceased, And it is through way-making that we can act in accordance with the sire of the many. How do I know that the sire of the many is so? By this. "

" To yield is to be preserved whole. To be bent is to become straight. To be empty is to be full. To be worn out is to be renewed. To have little is to possess. To have plenty is to be perplexed. Therefore the sage embraces the One And becomes the model of the world. He does not justify himself; therefore he becomes prominent. He does not boast of himself; therefore he is given credit. He does not brag; therefore he can endure for long. It is precisely because he does not compete that the world cannot compete with him. Is the ancient saying, "To yield is to be preserved whole," empty words? Truly he will be preserved and (prominence and credit) will come to him. "

" Yield and overcome; Bend and be straight; Empty and be full; Wear out and be new; Have little and gain; Have much and be confused. Therefore wise men embrace the one And set an example to all. Not putting on a display, They shine forth. Not justifying themselves, They are distinguished. Not boasting, They receive recognition. Not bragging, They never falter. They do not quarrel, So no one quarrels with them. Therefore the ancients say "Yield and overcome." Is that an empty saying? Be really whole, And all things will come to you. "

" 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. "

" To yield is to be preserved whole. To be bent is to become straight. To be hollow is to be filled. To be tattered is to be renewed. To be in want is to possess. To have plenty is to be confused. Therefore the Sage embraces the One, And becomes the model of the world. He does not reveal himself, And is therefore luminous. He does not justify himself, And is therefore far-famed. He does not boast of himself, And therefore people give him credit. He does not pride himself, And is therefore the chief among men. Is it not indeed true, as the ancients say, "To yield is to be preserved whole?" Thus he is preserved and the world does him homage. "

" BEND and you will be whole. Curl and you will be straight. Keep empty and you will be filled. Grow old and you will be renewed. Have little and you will gain. Have much and you will be confused. Therefore, the Sage embraces the One, And becomes a Pattern to all under Heaven. He does not make a show of himself, Hence he shines; Does not justify himself, Hence he becomes known; Does not boast of his ability, Hence he gets his credit; Does not brandish his success, Hence he endures; Does not compete with anyone, Hence no one can compete with him. Indeed, the ancient saying: "Bend and you will remain whole" is no idle word. Nay, if you have really attained wholeness, everything will flock to you. "

" "The crooked shall be straight, Crushed ones recuperate, The empty find their fill. The worn with strength shall thrill; Who little have receive, And who have much will grieve." Therefore The holy man embraces unity and becomes for all the world a model. Not self-displaying he is enlightened; Not self -approving he is distinguished; Not self-asserting he acquires merit; Not self-seeking he gaineth life. Since he does not quarrel, therefore no one in the world can quarrel with him. The saying of the ancients: "The crooked shall be straight," is it in any way vainly spoken? Verily, they will be straightened and return home. "

" “To remain whole, be twisted!” To become straight, let yourself be bent. To become full, be hollow. Be tattered, that you may be renewed. Those that have little, may get more, Those that have much, are but perplexed. Therefore the ; Sage Clasps the Primal Unity, Testing by it everything under heaven. He does not show himself; therefore he seen everywhere. He does not define himself, therefore he is distinct. He does not boast of what he will do, therefore he succeeds. He is not proud of his work, and therefore it endures. He does not contend, And for that very reason no one under heaven can contend with him. So then we see that the ancient saying “To remain whole, be twisted!” was no idle word; For true wholeness can only be achieved by return. "

" Bent over, you'll be preserved whole; When twisted, you'll be upright; When hollowed out, you'll be full; When worn out, you'll be renewed; When you have little, you'll attain [much]; With much, you'll be confused. Therefore the Sage holds on to the One and in this way becomes the shepherd of the world. He does not show himself off; therefore he becomes prominent. He does not put himself on display; therefore he brightly shines. He does not brag about himself; therefore he receives credit. He does not praise his own deeds; therefore he can long endure. It is only because he does not compete that, therefore, no one is able to compete with him. The so-called "Bent over you'll be preserved whole" of the ancients Was an expression that was really close to it! Truly "wholeness" will belong to him. "

" "Bent - then mature." Compromised - then upright Empty - then solid old and spent - then young and sprightly. A little - then a gain a lot - then confusing. And so the Wise Person: Embraces The One Thing, and becomes the Shepherd of the World. He does not show off, so he shines he does not promote himself, so he becomes famous he does not boast of himself, so he gets the credit he does not glorify himself, so he becomes leader. He just does not contend and so no one can contend with him. What the ancients said: "bent - then mature," is this an empty saying? This is true maturity, turn back to it. "

" Yield and you need not break:' Bent you can straighten, Emptied you can hold, Torn you can mend; And as want can reward you So wealth can bewilder. Aware of this, a wise man has the simple return Which other men seek: Without inflaming himself He is kindled, Without explaining himself Is explained, Without taking credit Is accredited, Laying no claim Is acclaimed And, because he does not compete, Finds peaceful competence. How true is the old saying, 'Yield and you need not break'! How completely it comes home! "

" Yield, and become whole, Bend, and become straight. Hollow out, and become filled. Exhaust, and become renewed Small amounts become obtainable, Large amounts become confusing. Therefore the Sage embraces the One, and so is a shepherd fro the whole world. He does not focus on himself and so is brilliant. He does not seek self-justification and so becomes his own evidence. He does not make claims and hence is given the credit. He does not compete with anyone and hence, no-one in the world can compete with him. How can that which the ancients expressed as "yield, and become whole" be meaningless? If wholly sincere, you will return to them. "

" Partial means whole crooked means straight hollow means full worn-out means new less means content more means confused thus the sage holds onto the one to use in guiding the world not watching himself he appears not displaying himself he flourishes not flattering himself he succeeds not parading himself he leads because he doesn't compete no one can compete against him the ancients who said partial means whole came close indeed becoming whole depends on this "

" If you want to become whole, let yourself be partial. If you want to become straight, let yourself be crooked. If you want to become full, let yourself be empty. If you want to be reborn, let yourself die. If you want to be given everything, give everything up. The Master, by residing in the Tao, sets an example for all beings. Because he doesn't display himself, people can see his light. Because he has nothing to prove, people can trust his words. Because he doesn't know who he is, people recognize themselves in him. Because he has no goad in mind, everything he does succeeds. When the ancient Masters said, "If you want to be given everything, give everything up," they weren't using empty phrases. Only in being lived by the Tao can you be truly yourself. "

" That which is incomplete becomes complete. The crooked becomes straight, The empty becomes full, The worn-out becomes new. He who obtains has little, He who scatters has much. That is why the self-controlled man holds to Unity and brings it into manifestation for men. He looks not at self, therefore he sees clearly; He asserts not himself, therefore he shines; He boasts not of self, therefore he has merit; He glorifies not himself, therefore he endures. The Master indeed does not strive, yet no one in the world can strive against him. The words of the Ancients were not empty words: "That which is incomplete becomes complete." Acquire completeness by returning it. "

" Crippled become whole, Crooked becomes straight, Hollow becomes full, Worn becomes new, Little becomes more, Much becomes delusion. Therefore the Sages cling to the One And take care of this world; Do not display themselves And therefore shine; Do not assert themselves And therefore stand out; Do not praise themselves And therefore succeed; Do not contend And therefore no one under heaven Can contend with them. The old saying Crippled becomes whole Is not empty words. It becomes whole and returns. "

" Be tactful and you remain whole; bend and you remain straight. The hollow is filled, the old is renewed. Economy is gain, excess is confusion.. Therefore sages embrace unity as model for the world. Not seeing themselves, they are therefore clear. Not asserting themselves, they are therefore outstanding. Not congratulating themselves, they are therefore meritorious. Not taking pride in themselves, they last long. It is just because they do not contend that no one in the world can contend with them. Is it empty talk, the old saying that tact keeps you whole? When truthfulness is complete, it still resorts to this. "

" Bowed down then preserved; Bent then straight; Hollow then full; Worn then new; A little then benefited; A lot then perplexed. Therefore the sage embraces the One and is a model for the empire. He does not show himself, and so is conspicuous; He does not consider himself right, and so is illustrious; He does not brag, and so has merit; He does not boast, and so endures. It is because he does not contend that no one in the empire is in aposition to contend with him. The way the ancients had it, 'Bowed down then preserved', is no emptysaying. Truly it enables one to be preserved to the end. "

" The deficient will recuperate. And the crooked shall be straight. The empty find their fill. The worn with strength will thrill. Who have little shall receive. Who have much will have to grieve. Therefore the holy man embraces unity and becomes for all the world a model. He is not self-dis playing, and thus he shines. He is not self-approving, and thus he is distinguished. He is not self-praising, and thus he acquires merit. He is not self-glorifying and thus he excels. Since he does not quarrel, therefore no one in the world can quarrel with him. The saying of the ancients: "The deficient will recuperate," is it in any way vainly spoken? Verily, they will recuperate and return home. "

" Be broken to be whole. Twist to be straight. Be empty to be full. Wear out to be renewed. Have little and gain much. Have much and get confused. So wise souls hold to the one, and test all things against it. Not showing themselves, they shine forth. Not justifying themselves, they’re self-evident. Not praising themselves, they’re accomplished. Not competing, they have in all the world no competitor. What they used to say in the old days, “Be broken to be whole,” was that mistaken? Truly, to be whole is to return. "

" Hulk to be whole. Bend to be straight. Empty to be filled. Wear down to be renewed. Reduce to gain. Excess confuses. Therefore, the sage embraces the one, And is an example to the world. He does not show off, therefore he shines. He does not justify himself, therefore he is revered. He does not boast, therefore he is honored. He does not praise himself, therefore he remains. Because he opposes no one, No one in the world can oppose him. The ancients said: Hulk to be whole. Are these just empty words? Indeed, he shall remain whole. "

" The part becometh the whole. The curve becometh straight; the void becometh full; the old becometh new. He who desireth little accomplisheth his Will with ease; who desireth many things becometh distracted. Therefore, the sage concentrateth upon one Will, and it is as a light to the whole world. Hiding himself, he shineth; withdrawing himself, he attracteth notice; humbling himself, he is exalted; dissatisfied with himself, he gaineth force to achieve his Will. Because he striveth not, no man may contend against him. That is no idle saw of the men of old; -The part becometh the whole-; it is the Canon of Perfection. "

" Bent, thus (tse) preserved whole, Unjustly accused, thus exonerated (chih), Hollow, thus filled (ying), Battered (pi), thus renewed, Scanty, thus receiving (te), Much, thus perplexed. Therefore the sage embraces the One (pao i). He becomes the model (shih) of the world. Not self-seeing, hence he is enlightened (ming). Not self-justifying, hence he is outstanding. Not showing off (fa) his deeds, hence he is meritorious. Not boasting (ching) of himself, hence he leads (chang). Because he is not contentious (pu cheng), Hence no one under heaven can contend with him. What the ancients say: "Bent, thus preserved whole," Are these empty words? Be preserved whole and return (kuei). "

" To yield is to have the whole.* To be crooked is to be straightened.** To be hollow is to be filled.*3* To be worn out is to be renewed.*4* To have a little is to get more. To have a lot is to be confused.*5* Therefore the Sage sets an example for the world By embracing the One.*6* By not insisting on his view, he may become enlightened. By not being self-righteous, he may become illustrious. By not boasting, he may receive credit. By not being arrogant, he may last long. And just because he does not compete, the entire world cannot compete with him. The Ancients say: "to yield is to have the whole." Are these merely words? Truly the whole will return to him. "

" Yield and remain whole Bend and remain straight Be low and become filled Be worn out and become renewed Have little and receive Have much and be confused Therefore the sage holds to the one as an example for the world Without flaunting oneself - and so is seen clearly Without presuming oneself - and so is distinguished Without praising oneself - and so has merit Without boasting about oneself - and so is lasting Because he does not contend, the world cannot contend with him What the ancients called "the one who yields and remains whole" Were they speaking empty words? Sincerity becoming whole, and returning to oneself "

" Warped therefore intact; Bent therefore straight; Hollowed therefore abundant; Used therefore renewed; Little therefore much; Too much therefore befuddled. That is why The sage, adhering to the One, Is a model to the world. He does not exhibit himself And is therefore apparent; He does not justify himself And is therefore self-evident; He does not brag And therefore earns credit; He is not arrogant And therefore lasts long. Just because he does not contend, So the world cannot contend with him. When the ancients said, “Warped therefore intact,” It was no empty talk. For truly the whole returns intact. "

" "He that humbles (himself) shall be preserved entire. "He that bends (himself) shall be straightened. "He that is low shall be filled. "He that is worn out shall be renewed. "He that is diminished shall succeed. "He that is increased shall be misled." Therefore the sage embraces Unity, and is a pattern for all the world. He is not self- displaying, and, therefore, he shines. He is not self-approving, and, therefore, he is distinguished. He is not self-praising, and, therefore, he has merit. He is not self-exalting, and, therefore, he stands high. And inasmuch as he does not strive, no one in all the world strives with him. That ancient saying, "He that humbles (himself) shall be preserved entire, "Oh, it is no vain utterance! Verily, he shall be returned home entire (to his origin)*. "

" Crimped then whole, Warped then true, Hollow then full, Worn then new, Modest then satisfied, Demanding then bewildered. It is for this reason that the sages grasp oneness To be shepherds to the world. Those who are not self-promoting are distinguished, Those who do not show off shine, Those who do not brag have lots to show, Those who are not self-important are enduring. It is only because they do not contend That none are able to contend with them. Isn’t what the ancients called “giving up the crimped for the sake of the whole.” Getting close to what these words mean! This expression indeed says it all. "

" Nature says few words. For the same reason a whirlwind does not last a whole morning. Nor does a rainstorm last a whole day. What causes them? It is Heaven and Earth (Nature). If even Heaven and Earth cannot make them last long, How much less can man? Therefore he who follows Tao is identified with Tao. He who follows virtue is identified with virtue. He who abandons (Tao) is identified with the abandonment (of Tao). He who is identified with Tao - Tao is also happy to have him. He who is identified with virtue - virtue is also happy to have him. And he who is identified with the abandonment (of Tao) - the abandonment (of Tao) is also happy to abandon him. Those who lack trust will not be trusted. It is only when one does not have enough faith in others that others will have no faith in him. "

" To talk little is natural. High winds do not last all morning. Heavy rain does not last all day. Why is this? Heaven and earth! If heaven and earth cannot make things eternal, How is it possible for man? He who follows the Tao Is at one with the Tao. He who is virtuous Experiences Virtue. He who loses the way Feels lost. When you are at one with the Tao, The Tao welcomes you. When you are at one with Virtue, The Virtue is always there. When you are at one with loss, The loss is experienced willingly. He who does not trust enough Will not be trusted. "

" 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). "

" Nature says few words: Hence it is that a squall lasts not a whole morning. A rainstorm continues not a whole day. Where do they come from? From Nature. Even Nature does not last long (in its utterances), How much less should human beings? Therefore it is that: He who follows the Tao is identified with the Tao. He who follows Character (Teh) is identified with Character. He who abandons (Tao) is identified with abandonment (of Tao). He who is identified with Tao - Tao is also glad to welcome him. He who is identified with character - Character is also glad to welcome him. He who is identified with abandonment - Abandonment is also glad t welcome him. He who has not enough faith Will not be able to command faith from others. "

" ONLY simple and quiet words will ripen of themselves. For a whirlwind does not last a whole morning, Nor does a sudden shower last a whole day. Who is their author? Heaven-and-Earth! Even Heaven-and-Earth cannot make such violent things last long; How much truer is it of the rash endeavours of men? Hence, he who cultivates the Tao is one with the Tao; He who practices Virtue is one with Virtue; And he who courts after Loss is one with Loss. To be one with the Tao is to be a welcome accession to the Tao; To be one with Virtue is to be a welcome accession to Virtue; To be one with Loss is to be a welcome accession to Loss. Deficiency of faith on your part Entails faithlessness on the part of others. "

" To be taciturn is the natural way. A hurricane: does not outlast the morning. A cloudburst does not outlast the day. Who causes these events but heaven and earth? If even heaven and earth cannot be unremitting, will not man be much less so? Those who pursue their business in Reason, men of Reason, associate in Reason. Those who pursue their business in virtue associate in virtue. Those who pursue their business in ill luck associate in ill luck. When men associate in Reason, Reason makes them glad to find companions. When men associate in virtue, virtue makes them glad to find companions. When men associate in ill luck, ill luck makes them glad to find companions. "If your faith is insufficient, verily shall ye receive no faith." "

" To be always talks is against nature. For the same reason a hurricane never lasts a whole morning, Nor a rainstorm all day. Who is it that makes the wind and rain? It is Heaven-and Earth. And if even Heaven-and Earth cannot blow or pour for long, How much less in his utterance should man? Truly, if one uses the Way as one's instrument, The results will be like the Way; If one uses the “power” as instrument, The results will be like the “power”. If one uses what is the reverse of the “power”, The results will be the reverse of the “power”. For to those who have conformed themselves to the Way, The Way readily lends its power. To those who have conformed themselves to the power, The power readily, lends more power. While to those who conform themselves to inefficacy, Inefficacy readily lends its ineffectiveness. “It is by not believing in people that you turn them into liars.” "

" To rarely speak - such is [the way of] Nature. Fierce winds don't last the whole morning; Torrential rains don't last the whole day. Who makes these things? If even Heaven and Earth can't make these last long - How much the more is this true for man?! Therefore, one who devotes himself to the Way is one with the Way; One who [devotes himself to] Virtue is one with that Virtue; And one who [devotes himself to] losing is one with that loss. To the one who is one with Virtue, the Way also gives Virtue; While for the one who is one with his loss, the Way also disregards him. "

" Speaking little is what is natural. Yes: A whirlwind does not blow a whole morning a downpour does not fall a whole day. And who causes these things? - Heaven and Earth. If even Heaven and Earth cannot make things last very long, how much less can man. Yes: One devoted to Tao: Is a Tao man, merges with Tao is a Te man, merges with Te is a man left out, merges with What Is Left Out. One who merges with Tao, Tao welcomes him one who merges with Te, Te welcomes him one who merges with What Is Left Out, What Is Left Out welcomes him. When sincerity does not suffice, it was not sincerity. "

" Nature does not have to insist, Can blow for only half a morning, Rain for only half a day, And what are these winds and these rains but natural? If nature does not have to insist, Why should man? It is natural too That whoever follows the way of life feels alive, That whoever uses it properly feels well used, Whereas he who loses the way of life feels lost, That whoever keeps to the way of life Feels at home, Whoever uses it properly Feels welcome, Whereas he who uses it improperly Feels improperly used: 'Fail to honor people, They fail to honor you. "

" It is nature's way to say little, For hurricanes do not last a whole morning nor thunderstorms all day. What causes them? Heaven and earth. Even if heaven and earth are unable to persevere for long Then how much longer can man? Therefore, there are those who practice the Tao. Those who behave according to Tao are in communication with the Tao. Those who behave according to Te are in communication with Te. Those who have lost Tao and Te are in communication with failure. Those in communication with Tao are also joyously received by Tao. Those in communication with Te are also joyously received by Te. Those in communication with failure are also welcomed by failure. Some are not true enough to the Tao, And so there are some who are not true to it at all. "

" Whispered words are natural a gale doesn't last all morning a squall doesn't last all day who else could make these only Heaven and Earth if Heaven and Earth can't make things last what about Man thus in whatever we do let those on the Way be one with the Way let those who succeed be one with success let those who fail be one with failure be one with success for the Way succeeds too be one with failure for the Way fails too "

" Express yourself completely, then keep quiet. Be like the forces of nature: when it blows, there is only wind; when it rains, there is only rain; when the clouds pass, the sun shines through. If you open yourself to the Tao, you are at one with the Tao and you can embody it completely. If you open yourself to insight, you are at one with insight and you can use it completely. If you open yourself to loss, you are at one with loss and you can accept it completely. Open yourself to the Tao, then trust your natural responses; and everything will fall into place. "

" With few words affirm the Self. A great wind does not blow all the morning, A heavy wind does not continue all day. Why is this so? It is because of the inter-relations of Heaven and Earth. If Heaven and Earth cannot make things last long. How much less can man? Therefore he who follows the service of Tao is one with Tao, He who is virtuous is one with Teh, He who fails is one with failure. He who is one with Tao, Tao shall also claim him. He who is one with Teh Teh shall also claim him. He who is one with failure, Failure shall also claim him. Faith that is not complete is not faith. "

" Spare words; nature's way. Violent winds do not blow all morning. Sudden rain cannot pour all day. What causes these things? Heaven and Earth. If Heaven and Earth do not blow and pour for long, How much less should humans? Therefore in following Tao: Those on the way become the way, Those who gain become the gain, Those who lose become the loss. All within the Tao: The wayfarer, welcome upon the way, Those who gain, welcome within gain, Those who lose, welcome withon loss. Without trust in this, There is no trust at all. "

" To speak rarely is natural. That is why a gusty wind doesn't last the morning, a downpour of rain doesn't last the day. Who does this? Heaven and earth. If heaven and earth cannot go on forever, how much less can human beings! Therefore those who follow the Way assimilate to the Way; the virtuous assimilate to virtue, those who have lost assimilate to loss. Those who assimilate to the Way are happy to gain it, those who assimilate to virtue too are happy to gain it, and those who assimilate to loss are also happy to gain it. When trust is insufficient, there is distrust. "

" To use words but rarely Is to be natural. Hence a gusty wind cannot last all morning, and a sudden downpour cannotlast all day. Who is it that produces these? Heaven and earth. If even heaven and earth cannot go on forever, much less can man. That is why one follows the way. A man of the way conforms to the way; A man of virtue conforms to virtue; A man of loss conforms to loss. He who conforms to the way is gladly accepted by the way; He who conforms to virtue is gladly accepted by virtue; He who conforms to loss is gladly accepted by loss. When there is not enough faith, there is lack of good faith. "

" To be taciturn is the natural way. A hurricane does not outlast the morning. A cloudburst does not outlast the day. Who causes these events but heaven and earth? If even heaven and earth cannot be unremitting, will not man be much less so? Therefore one who pursues his business with Reason, the man of Reason, is identified with Reason. The man who pursues his business with virtue is identified with virtue. The man who pursues his business with loss is identified with loss. When identified with Reason, he forsooth joyfully embraces Reason ; when identified with virtue, he forsooth joyfully embraces virtue ; and when identified with loss, he forsooth joyfully embraces loss. "He whose faith is insufficient shall not find faith." "

" Nature doesn’t make long speeches. A whirlwind doesn’t last all morning. A cloudburst doesn’t last all day. Who makes the wind and rain? Heaven and earth do. If heaven and earth don’t go on and on, certainly people don’t need to. The people who work with Tao are Tao people, they belong to the Way. People who work with power belong to power. People who work with loss belong to what’s lost. Give yourself to the Way and you’ll be at home on the Way. Give yourself to power and you’ll be at home in power. Give yourself to loss and when you’re lost you’ll be at home. To give no trust is to get no trust. "

" To be of few words is natural. Strong winds do not last all morning, Hard rains do not last all day. What cause them? Heaven and Earth. If Heaven and Earth are unable to persist, How could man? Those who follow the Way are one with the Way. Those who live virtuously are one with virtue. Those who deprive themselves are one with deprivation. Those who are one with the Way are welcomed by the Way. Those who are one with virtue are welcomed by virtue. Those who are one with deprivation are deprived of deprivation. Those who do not show trust will not be trusted. "

" To keep silence is the mark of one who is acting in full accordance with his Will. A fierce wind soon falleth; a storm-shower doth not last all day. Yet Heaven and Earth cause these; and if they fail to make violence continue, how much less can man abide in spasm of passion! With him that devoteth him to Tao, the devotees of Tao are in accord; so also are the devotees of Teh, yea, even they who fail in seeking those are in accord. So then his brothers in the Tao are joyful, attaining it; and his brothers in the Teh are joyful, attaining it; and they who fail in seeking these are joyful, partaking of it. But if he himself realize not the Tao with calm of confidence, then they also appear lacking in confidence. "

" Nature speaks (yen) little. Hence a squall lasts not a whole morning, A rainstorm continues not a whole day. What causes (wei) these? Heaven and earth. Even [the actions of] heaven and earth do not last long, How much less [the works] of humans? Therefore one who follows Tao identifies with Tao, One who follows te (nature) identifies with te (nature). One who follows shih (loss) identifies with shih. One who identifies with Tao is glad to be with Tao. One who identifies with te is glad to be with te. One who identifies with shih is glad to be with shih. When you don't trust (hsin) (the people) enough, Then they are untrustworthy (pu hsin). "

" To spare words is to be natural.* Therefore a whirlwind does not last all morning, And a sudden shower does not last all day. Who causes this? Heaven and earth. If even Heaven and earth cannot last long, What can man do?** Therefore one dealing with Tao will resemble Tao.*3* Dealing with virtue, one will resemble virtue.*4* Dealing with loss, one will resemble loss.*5* If one resembles Tao, Tao is pleased to accept him. If one resembles virtue, virtue is pleased to accept him. If one resembles loss, loss is also pleased to accept him.*6* By not having enough credibility, One will not be trusted [by others].*7* "

" Sparse speech is natural Thus strong wind does not last all morning Sudden rain does not last all day What makes this so? Heaven and earth Even heaven and earth cannot make it last How can humans? Thus those who follow the Tao, are with the Tao Those who follow virtue, are with virtue Those who follow loss, are with loss Those who are with the Tao, the Tao is also pleased to have them Those who are with virtue, virtue is also pleased to have them Those who are with loss, loss is also please to have them Those who do not trust sufficiently, others have no trust in them "

" Use few words and let things be. Thus, strong winds do not last the entire morning; Torrential rains do not last the whole day. Who made this so? Heaven and Earth. If Heaven and Earth cannot make these last, How can Man? Therefore those who practice Dao identify with Dao; Those who practice De identify with De; Those who lack both identify with the lack. If you identify with Dao, Dao is glad to have you. If you identify with De, De is glad to have you. If you identify with the lack, The lack is also glad to have you. "

" Be sparing of your talk, and possess yourself. A violent wind will not outlast the morning. A pouring rain will not outlast the day. Who are they that make these but Heaven and Earth? And, if Heaven and Earth cannot continue such things long, how much more will this be the case with man? Therefore, when a man in all things accords with Tau, his accordance with Tau identifies him with Tau. A man of virtue is identified with virtue. A man of default is identified with default. Him who is identified with Tau, (the community of) Tau also rejoices to receive. Him who is identified with Virtue, (the community of) Virtue also rejoices to receive. (But) him who is identified with default, the defaulters also rejoice to visit with default. Where faith is insufficient, it is not met by faith. "

" It is natural to speak only rarely. Violent winds do not last a whole morning And torrential rains do not last a whole day. What is behind these occurrences? [It is the heavens and the earth.] And if the heavens and the earth cannot sustain things for long, How much less the human being. Thus, those who are committed to way-making (dao) in what they do Are on their way. Those who are committed to character (de) in what they do Achieve this character; While those who lose it Are themselves lost. Way-making is moreover enhanced by those who express character, Just as it is diminished by those who themselves have lost it. "

" He who stands on tiptoe is not steady. He who strides forward does not go. He who shows himself is not luminous. He who justifies himself is not prominent. He who boasts of himself is not given credit. He who brags does not endure for long. From the point of view of Tao, these are like remnants of food and tumours of action, Which all creatures detest. Therefore those who possess Tao turn away from them. "

" He who stands on tiptoe is not steady. He who strides cannot maintain the pace. He who makes a show is not enlightened. He who is self-righteous is not respected. He who boasts achieves nothing. He who brags will not endure. According to followers of the Tao, "These are extra food and unnecessary luggage." They do not bring happiness. Therefore followers of the Tao avoid them. "

" 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. "

" He who stands on tiptoe does not stand (firm); He who strains his strides does not walk (well); He who reveals himself is not luminous; He who justifies himself is not far-famed; He who boasts of himself is not given credit; He who prides himself is not chief among men. These in the eyes of Tao Are called "the dregs and tumors of Virtue," Which are things of disgust. Therefore the man of Tao spurns them. "

" ONE on tip-toe cannot stand. One astride cannot walk. One who displays himself does not shine. One who justifies himself has no glory. One who boasts of his own ability has no merit. One who parades his own success will not endure. In Tao these things are called "unwanted food and extraneous growths," Which are loathed by all things. Hence, a man of Tao does not set his heart upon them. "

" One on tiptoe is not steady; One astride makes no advance. Seff-displayers are not enlightened, Self-asserters lack distinction, Self-approvers have no merit, And self-seekers stunt their lives. Before Reason this is like surfeit of food; it is like a wen on the body with which people are apt to be disgusted. Therefore the man of reason will not indulge in it. "

" He who stands on tip-toe, does not stand firm; He who takes the longest strides, does not walk the fastest.” He who does his own looking sees little, He who defines himself is not therefore distinct. He who boasts of what he will do succeeds in nothing; He who is proud of his work, achieves nothing that endures. Of these, from the standpoint of the Way, it is said: “Pass round superfluous dishes to those that have already had enough, And no creature but will reject them in disgust.” That is why he that possesses Tao does not linger. "

" One who boasts is not established; One who shows himself off does not become prominent; One who puts himself on display does not brightly shine; One who brags about himself gests no credit; One who praises himself does not long endure. In the Way, such things are called: "Surplus food and redundant action." And with things—there are those who hate them. Therefore, the one with the Way in them does not dwell. "

" "A person on tiptoe is not firmly planted a person in a rush will not go far." One who shows off will not shine one who promotes himself won't become famous one who boasts of himself will get no credit one who glorifies himself will not become leader. In Tao this is called 'Stuffing oneself','overdoing it.' Things seem to detest this, so the ambitious man does not dwell here. "

" Standing tiptoe a man loses balance, Walking astride he has no pace, Kindling himself he fails to light, Acquitting himself he forfeits his hearers, Admiring himself he does so alone. Pride has never brought a man greatness But, according to the way of life, Brings the ills that make him unfit, Make him unclean in the eyes of his neighbor, And a sane man will have none of them. "

" If one is on tiptoe, he cannot stand firm. If one stands with straddled legs he cannot walk. One who is fascinated with himself is not clear-sighted. If one seeks self-justification, he will not be his own evidence. If one makes claims, he will not get credit. If one considers his successes important, he will not endure. According to Tao, these are called "excess nature"(yu te) and "superfluous behaviour," and go against natural law. Hence, a man of Tao spurns them. "

" Who tiptoes doesn't stand who strides doesn't walk who watches himself doesn't appear who displays himself doesn't flourish who flatters himself achieves nothing who parades himself doesn't lead on the road they say too much food and a tiring pace some things are simply bad thus the Taoist avoids them "

" He who stands on tiptoe doesn't stand firm. He who rushes ahead doesn't go far. He who tries to shine dims his own light. He who defines himself can't know who he really is. He who has power over others can't empower himself. He who clings to his work will create nothing that endures. If you want to accord with the Tao, just do your job, then let go. "

" He who stands on tiptoe is not steady, He who holds legs stiffly cannot walk. He who looks at self does not see clearly. He who asserts himself does not shine. He who boasts of himself has no merit. He who glorifies himself shall not endure. These things are to the Tao like excreta or a hideous tumour to the body. Therefore he who has Tao must give them no place. "

" Upon tiptoe: no way to stand. Clambering: no way to walk. Self-display: no way to shine. Self-assertion: no way to succeed. Self-praise: no way to flourish. Complacency: no way to endure. According to Tao, Excessive food, Extraneous activity Inspire disgust. Therefore the follower of Tao Moves on. "

" Those on tiptoe don't stand up, those who take long strides don't walk; those who see themselves are not perceptive, those who assert themselves are not illustrious; those who glorify themselves have no merit, those who are proud of themselves do not last. On the Way, these are called overconsumption and excess activity. Some people disdain them, so those with the Way abstain. "

" He who tiptoes cannot stand; he who strides cannot walk. He who shows himself is not conspicuous; He who considers himself right is not illustrious; He who brags will have no merit; He who boasts will not endure. From the point of view of the way these are 'excessive food and uselessexcresences'. As there are Things that detest them, he who has the way does not abidein them. "

" A man on tiptoe cannot stand. A man astride cannot walk. A self-displaying man cannot shine. A self-approving man cannot be distinguished. A self- praising man cannot acquire merit. A self-glorying man cannot excel. Before the tribunal of Reason he is like offal of food and like an excrescence in the system which all people are likely to detest. Therefore, one who has Reason does not rely on him. "

" You can’t keep standing on tiptoe or walk in leaps and bounds. You can’t shine by showing off or get ahead by pushing. Self-satisfied people do no good, self-promoters never grow up. Such stuff is to the Tao as garbage is to food or a tumor to the body, hateful. The follower of the Way avoids it. "

" Those who stand on their toes are not steady. Those who take long steps cannot keep the pace. Those who show off do not shine. Those who are self-righteous are not prominent. Those who boast are not respected. Those who praise themselves do not prevail. To the Way, Such people are surplus provisions and useless actions. They are rejected by many. Therefore: Those who follow the Way do not remain with them. "

" He who standeth a-tiptoe standeth not firm; he who maketh rigid his legs walketh ill. He who preeneth himself shineth not; he who talketh positively is vulgar; he who boastheth is refused acceptance; he who is wise in his own conceit is thought inferior. Such attitudes, to him that hath the view given by understanding the Tao, seem like garbage or like cancer, abhorrent to all. They then who follow the Way do not admit them. "

" One who tiptoes cannot stand. One who straddles cannot walk. One who sees himself is not enlightened (ming). One who justifies himself is not outstanding. One who shows off (fa) his deeds is not meritorious. One who boasts (ching) of himself does not lead (chang). These to a Taoist are called: Excess nature (yü te) and superfluous actions (shui hsing), Avoided (o) even by things. Therefore the Taoist does not indulge (ch'u) in them. "

" Those who rise on tiptoe cannot stand.* Those who stride cannot walk. Those who hold to their views cannot be enlightened. Those who are self-righteous cannot shine. Those who boast cannot receive credit. Those who are arrogant cannot last long. In the light of Tao, they are like left-over food and burdensome wens,** Even despised by all creatures. So those with Tao do not want to stay with them. "

" Those who are on tiptoes cannot stand Those who straddle cannot walk Those who flaunt themselves are not clear Those who presume themselves are not distinguished Those who praise themselves have no merit Those who boast about themselves do not last Those with the Tao call such things leftover food or tumors They despise them Thus, those who possesses the Tao do not engage in them "

" You cannot keep standing on tiptoe; You cannot keep walking in strides. He who exhibits himself is not apparent; He who justifies himself is not evident; He who brags deserves no credit; He who is arrogant cannot last. From the point of view of Dao These are called surplus food and unwanted fat, Which people abhor And those attaining Dao avoid. "

" A man on tiptoe cannot stand still. A man astride (his neighbour) cannot walk on. He who is self-displaying does not shine. He who is self-approving is not held in esteem. He who is self-praising has no merit. He who is self-exalting does not stand high. Such persons are in relation to Tau, as the refuse of food or as excrescences on the body to the creature; they are universally loathed. Therefore he who has Tau will not stay where they are. "

" Blowhards have no standing, The self-promoting are not distinguished, Show-offs do not shine, Braggarts have nothing to show, The self-important are here and gone. As these attitudes pertain to way-making (dao), They are called indulgence and unseemliness. Such excess is so generally despised That even those who want things Cannot abide it. "

" There was something undifferentiated and yet complete, Which existed before heaven and earth. Soundless and formless, it depends on nothing and does not change. It operates everywhere and is free from danger. It may be considered the mother of the universe. I do not know its name; I call it Tao. If forced to give it a name, I shall call it Great. Now being great means functioning everywhere. Functioning everywhere means far-reaching. Being far-reaching means returning to the original point. Therefore Tao is great Heaven is great. Earth is great. And the king is also great. Man models himself after Earth. Earth models itself after Heaven. Heaven models itself after Tao. And Tao models itself after Nature. "

" Something mysteriously formed, Born before heaven and earth. In the silence and the void, Standing alone and unchanging, Ever present and in motion. Perhaps it is the mother of ten thousand things. I do not know its name. Call it Tao. For lack of a better word, I call it great. Being great, it flows. It flows far away. Having gone far, it returns. Therfore, "Tao is great;_x001e_ Heaven is great; Earth is great; The king is also great." These are the four great powers of the universe, And the king is one of them. Man follows the earth. Earth follows heaven. Heaven follows the Tao. Tao follows what is natural. "

" 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. "

" Before the Heaven and Earth existed There was something nebulous: Silent, isolated, Standing alone, changing not, Eternally revolving without fail, Worthy to be the Mother of All Things. I do not know its name And address it as Tao. If forced to give it a name, I shall call it "Great." Being great implies reaching out in space, Reaching out in space implies far-reaching, Far-reaching implies reversion to the original point. Therefore: Tao is Great, The Heaven is great, The Earth is great, The King is also great. There are the Great Four in the universe, And the King is one of them. Man models himself after the Earth; The Earth models itself after Heaven; The Heaven models itself after Tao; Tao models itself after nature. "

" THERE was Something undefined and yet complete in itself, Born before Heaven-and-Earth. Silent and boundless, Standing alone without change, Yet pervading all without fail, It may be regarded as the Mother of the world. I do not know its name; I style it "Tao"; And, in the absence of a better word, call it "The Great." To be great is to go on, To go on is to be far, To be far is to return. Hence, "Tao is great, Heaven is great, Earth is great, King is great." Thus, the king is one of the great four in the Universe. Man follows the ways of the Earth. The Earth follows the ways of Heaven, Heaven follows the ways of Tao, Tao follows its own ways. "

" There is a Being wondrous and complete. Before heaven and earth, it was. How calm it is! How spiritual! Alone it standeth, and it changeth not; around it moveth, and it suffereth not; yet therefore can it be the world's mother. Its name I know not, but its nature I call Reason. Constrained to give a name, I call it the great. The great I call the departing, and the departing I call the beyond. The beyond I call home. The saying goes: "Reason is great, heaven is great, earth is great, and royalty also is great.[There are four things in the world that are great, and royalty is one of them.] Man's standard is the earth. The earth's standard is heaven. Heaven's standard is Reason. Reason's standard is intrinsic. "

" There was something formless yet complete, That existed before heaven and earth; Without sound, without substance, Dependent on nothing, unchanging, All pervading, unfailing. One may think of it as the mother of all things under heaven. Its true name we do not know; Were I forced to say to what class of things it belongs I should call it Great (ta) Now ta also means passing on, And passing on means going Far Away, And going far away means returning. Thus just as Tao has “this greatness” and as earth has it and as heaven has it, So may the ruler also have it. Thus “within the realm there are four portions of greatness”, And one belongs to the king. The ways of men are conditioned by those of earth. The ways of earth, by those of heaven. The ways of heaven by those of Tao, and the ways of Tao by the Self-so. "

" There was something formed out of chaos, That was born before Heaven and Earth. Quiet and Still! Pure and deep! It stands on its own and does not change. It can be regarded as the mother of Heaven and Earth. I do not yet know its name: I "style" it "the Way." Were I forced to give it a name, I would call it "the Great." "Great" means "to depart"; "To depart" means "to be far away"; And "to be far away" means "to return." The Way is great; Heaven is great; Earth is great; And the king is also great. In the country there are four greats, and the king occupies one place among them. Man models himself on the Earth; The Earth models itself on Heaven; Heaven models itself on the Way; And the Way models itself on that which is so on its own. "

" There was a chaotic something, yet lacking nothing born before Heaven and Earth. Alone. Still. Standing alone, unchanging. Revolving, endlessly. It can be thought of as Mother of the World. I do not know its name, one can call it 'Tao.' The name of its powerful presence: One can call it 'The Great One.' Great means going forth going forth means going far away going far away means turning back. Yes: Tao is great Heaven is great Earth is great (the king is also great in the universe there are four great ones and the king takes his place as one of them). Earth gives the rule for people Heaven gives the rule for Earth Tao gives the rule for Heaven the rule for Tao: things as they are. "

" Before creation a prescience existed, Self-contained, complete, Formless, voiceless, mateless, Changeless, Which yet pervaded itself With unending motherhood. Though there can be no name for it, I have called it 'the way of life.' Perhaps I should have called it 'the fullness of life,' Since fullness implies widening into space, Implies still further widening, Implies widening until the circle is whole. In this sense The way of life is fulfilled, Heaven is fulfilled, Earth fulfilled And a fit man also is fulfilled: These are the four amplitudes of the universe And a fit man is one of them: Man rounding the way of earth, Earth rounding the way of heaven, Heaven rounding the way of life Till the circle is full. "

" There is a chaotic thing, born before heaven and earth, So silent, so empty, unique and unchanging, circling endlessly, It could be considered the Mother of all under heaven. I do not know its name. I reluctantly style it "Tao" And if forced to, reluctantly describe it as "great." "Great" can be described as going ever onward. "Going ever onward" can be described as going far. "Going far" can be described as returning. Hence, Tao is great. Heaven is great, earth is great, and mankind, also, is great. There are four phenomena in the universe, and mankind is one of them. Mankind follows the ways of the earth, The earth follows the ways of heaven, Heaven follows the ways of Tao, And Tao follows the ways of Nature. "

" Imagine a nebulous thing here before Heaven and Earth silent and elusive it stands alone not wavering it travels everywhere unharmed it could be the mother of us all not knowing its name I call it the Tao forced to name it I name it Great great means ever-flowing ever-flowing means far-reaching far-reaching means returning the Tao is great Heaven is great Earth is great the king is also great the realm contains four greats of these the king is one Man imitates Earth Earth imitates Heaven Heaven imitates the Tao the Tao imitates itself "

" There was something formless and perfect before the universe was born. It is serene. Empty. Solitary. Unchanging. Infinite. Eternally present. It is the mother of the universe. For lack of a better name, I call it the Tao. It flows through all things, inside and outside, and returns to the origin of all things. The Tao is great. The universe is great. Earth is great. Man is great. These are the four great powers. Man follows the earth. Earth follows the universe. The universe follows the Tao. The Tao follows only itself. "

" There was a Being already perfect before the existence of Heaven and Earth. It is calm! It is formless! It stands alone and changes not! Reaching everywhere and inexhaustible, It may be regarded as Mother of the Universe. I do not know its name. For a title we call it the Tao. If forced to give it a name we call it the Great. Great, we call it the Flowing, Flowing we call it distant, Distant, we call it Coming again. Therefore the Tao is Great, Heaven is Great, The Earth is Great, the Ruler is also Great. In the Universe four are Great, And the Ruler is one of them. Man finds his law in the Earth. The Earth finds its law in Heaven, Heaven finds its law in the Tao, The Tao finds its law in the affirmation of Self. "

" Something unformed and complete Before heaven and Earth were born, Solitary and silent, Stands alone and unchanging, Pervading all things without limit. It is like the mother of all things under heaven, But I don't know its name - Better call it Tao. Better call it great. Great means passing on. Passing on means going far. Going far means returning. Therefore, Tao is great, And heaven, And earth, And humans. Four great things in the world. Aren't humans one of them? Humans follow earth Earth follows heaven Heaven follows Tao. Tao follows its own nature. "

" Something undifferentiated was born before heaven and earth; still and silent, standing alone and unchanging, going through cycles unending, able to be mother to the world. I do not know its name; I label it the Way. Imposing on it a name, I call it Great. Greatness means it goes; going means reaching afar; reaching afar means return. Therefore the Way is great, heaven is great, earth is great, and kingship is also great. Among domains are four greats, of which kingship is one. Humanity emulates earth, earth emulates heaven, heaven emulates the Way, the Way emulates nature. "

" There is a thing confusedly formed, Born before heaven and earth. Silent and void It stands alone and does not change, Goes round and does not weary. It is capable of being the mother of the world. I know not its name So I style it 'the way'. I give it the makeshift name of 'the great'. Being great, it is further described as receding, Receding, it is described as far away, Being far away, it is described as turning back. Hence the way is great; Heaven is great; Earth is great; The king is also great. Within the realm there are four things that are great, And the king counts as one. Man models himself on earth, Earth on heaven, Heaven on the way, And the way on that which is naturally so. "

" There is Being that is all-containing, which precedes the existence of heaven and earth. How calm it is ! How incorporeal ! Alone it stands and does not change. Everywhere it goes without running a risk, and can on that account become the world's mother. I know not its name. Its character is defined as Reason. When obliged to give it a name, I call it the Great. The Great I call the Evasive. The Evasive I call the Distant. The Distant I call the Returning. The saying goes: ''Reason is great, Heaven is great, Earth is great, and Royalty also is great. There are four things in the world that are great, and Royalty is one of them." Man's standard is the Earth. The earth's standard is Heaven. Heaven's standard is Reason. Reason's standard is intrinsic. "

" There is something that contains everything. Before heaven and earth it is. Oh, it is still, unbodied, all on its own, unchanging, all-pervading, ever-moving. So it can act as the mother of all things. Not knowing its real name, we only call it the Way. If it must be named, let its name be Great. Greatness means going on, going on means going far, and going far means turning back. So they say: “The Way is great, heaven is great, earth is great, and humankind is great; four greatnesses in the world, and humanity is one of them.” People follow earth, earth follows heaven, heaven follows the Way, the Way follows what is. "

" There was something that finished chaos, Born before Heaven and Earth. So silent and still! So pure and deep! It stands alone and immutable, Ever-present and inexhaustible. It can be called the mother of the whole world. I do not know its name. I call it the Way. For the lack of better words I call it great. Great means constant flow. Constant flow means far-reaching. Far-reaching means returning. That is how the Way is great. Heaven is great, Earth is great, And the king is also great. In the world there are four greats, And the king is one of them. Man is ruled by Earth. Earth is ruled by Heaven. Heaven is ruled by the Way. The Way is ruled by itself. "

" Without Limit and Perfect, there is a Becoming, beyond Heaven and Earth. It hath nor motion nor Form; it is alone, it changeth not; it extendeth all ways; it hath no Adversary. It is like the All-Mother. I know not its Name, but I call it the Tao. Moreover, I exert myself, and call it Vastness. Vastness, the Becoming! Becoming, it flieth afar. Afar, it draweth near. Vast is this Tao; Heaven also is Vast; Earth is vast; and the Holy King is vast also. In the Universe are Four Vastnesses, and of these is the Holy King. Man followeth the formula of Earth; Earth followeth that of Heaven, and Heaven that of the Tao. The formula of the Tao is its own Nature. "

" There was something nebulous existing (yu wu hun ch'eng), Born before heaven and earth. Silent, empty, Standing alone (tu), altering not (pu kai), Moving cyclically without becoming exhausted (pu tai), Which may be called the mother of all under heaven. I know not its name, I give its alias (tzu), Tao. If forced to picture it, I say it is "great" (ta). To say it is "great" is to say it is "moving away" (shih), To say it is "moving away" is to say it is "far away" (yüan), To say it is "far away" is to say it is "returning" (fan). Therefore Tao is great, Heaven is great, Earth is great, The king is also great. In the realm there are four greats, And the king is one of them. Humans follow (fa) earth, Earth follows heaven, Heaven follows Tao, Tao follows self-becoming (tzu-jan). "

" There is a thing formed in chaos Existing before Heaven and Earth.* Silent and solitary, it stands alone, unchanging.** It goes around without peril. It may be the Mother of the world.*3* Not knowing its name*4*, I can only style it Tao.*5* With reluctance, I would call it Great.*6* Great means out-going.*7* Out-going means far-reaching. Far-reaching means returning.*8* Therefore, Tao is great. Heaven is great. Earth is great. The king is great.*9* In the universe, there are four great things,*10* and the king is one of them.*11* Man abides by earth, Earth abides by heaven, Heaven abides by Tao, Tao abides by nature.*12* "

" There is something formlessly created Born before Heaven and Earth So silent! So ethereal! Independent and changeless Circulating and ceaseless It can be regarded as the mother of the world I do not know its name Identifying it, I call it "Tao" Forced to describe it, I call it great Great means passing Passing means receding Receding means returning Therefore the Tao is great Heaven is great Earth is great The sovereign is also great There are four greats in the universe And the sovereign occupies one of them Humans follow the laws of Earth Earth follows the laws of Heaven Heaven follows the laws of Tao Tao follows the laws of nature "

" There was something undifferentiated and yet complete, Born before Heaven and Earth, Soundless and formless, Independent and unchanging. Revolving endlessly, It may be thought of as the Mother of all under Heaven. I do not know its name; So I just call it Dao, And arbitrarily name it Great. To be Great means to move on and on; To move on and on means to go far and wide; To go far and wide means to return. Thus, Dao is great; Heaven is great; Earth is great; Man is also great. The universe has four great ones, And Man is one of them. Man follows the ways of Earth; Earth follows the ways of Heaven; Heaven follows the ways of Dao; Dao follows its own ways. "

" There was something chaotic in nature which existed before heaven and earth. It was still. It was void. It stood alone and was not changed. It pervaded everywhere and was not endangered. It may be regarded as the Mother of the Universe. I know not its name; but give it the title of Tau. If I am forced to make a name for it, I say it is Great; being Great, I say that it passes away; passing away, I say that it is far off; being far off, I say that it returns. Now Tau is great; Heaven is great; Earth is great; a king is great. In the Universe there are four greatnesses, and a king is one of them. Man takes his law from the Earth; the Earth takes its law from Heaven; Heaven takes its law from Tau; and Tau takes its law from what it is in itself. "

" There was some process that formed spontaneously Emerging before the heavens and the earth. Silent and empty, Standing alone as all that is, it does not suffer alteration. [All pervading, it does not pause.] It can be thought of as the mother of the heavens and the earth. I do not yet know its name (ming). If I were to style it, I would call it way-making (dao). And if forced to give it a name, I would call it grand. Being grand, it is called passing, Passing, it is called distancing. Distancing, it is called returning. Way-making is grand, The heavens (tian) are grand, The earth is grand, And the king is also grand. Within our territories There are four “grandees” And the king occupies one of them. Human beings emulate the earth, The earth emulates the heavens, The heavens emulate way-making, And way-making emulates what is spontaneously so (ziran). "

" The heavy is the root of the light. The tranquil is the ruler of the hasty. Therefore the sage travels all day Without leaving his baggage. Even at the sight of magnificent scenes He remains leisurely and indifferent. How is it that a lord with ten thousand chariots Should behave lightheartedly in his empire? If he is lighthearted, the minister will be destroyed. If he is hasty, the ruler is lost. "

" The heavy is the root of the light; The still is the master of unrest. Therefore the sage, traveling all day, Does not lose sight of his baggage. Though there are beautiful things to be seen, He remains unattached and calm. Why should the lord of ten thousand chariots act lightly in public? To be light is to lose one's root. To be restless is to lose one's control. "

" 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. "

" The Solid is the root of the light; The Quiescent is the master of the Hasty. Therefore the Sage travels all day Yet never leaves his provision-cart. In the midst of honor and glory, He lives leisurely, undisturbed. How can the ruler of a great country Make light of his body in the empire (by rushing about)? In light frivolity, the Center is lost; In hasty action, self-mastery is lost. "

" HEAVINESS is the root of lightness. Serenity is the master of restlessness. Therefore, the Sage, travelling all day, Does not part with the baggage-wagon; Though there may be gorgeous sights to see, He stays at ease in his own home. Why should a lord of ten thousand chariots Display his lightness to the world? To be light is to be separated from one's root; To be restless is to lose one's self-mastery. "

" The heavy is of the light the root, and rest is motion's master. Therefore the holy man in his daily walk does not depart from gravity. Although he may have magnificent sights, he calmly sits with liberated mind. But how is it when the master of the ten thousand chariots in his personal conduct is too light for the empire? If he is too light he will lose his vassals. If he is too passionate he will lose the throne. "

" As the heavy must be the foundation of the light, So quietness is lord and master of activity. Truly, “A man of consequence though he travels all day Will not let himself be separated from his baggage-wagon, However magnificent the view, he sits quiet and dispassionate”. How much less, then, must be the lord of ten thousand chariots Allow himself to be lighter than these he rules! If he is light, the foundation is lost; If he is active, the lord and master is lost. "

" The heavy is the root of the light; Tranquility is the loard of agitation. Therefore the gentleman, in traveling all day, does not get far away from his luggage carts. When he's safely inside a walled-in [protected] hostel and resting at ease—only then does he transcend all concern. How can the king of ten thousand chariots treat his own person more lightly than the whole world?! If you regard things too lightly, then you lose the basic; If you're agitated, you lose the "lord." "

" Heaviness is the root of lightness Stillness is the master of agitation. And so the Wise Person: Travels all day, not departing from the heavy baggage wagon although there are grand sights, he sits calmly aloof. Why is this? A 10,000-chariot lord, mindful of his self takes the world lightly. Light, then lose the Root agitated, then lose the mastery. "

" Gravity is the root of grace, The mainstay of all speed. A traveler of true means, whatever the day's pace, Remembers the provision-van And, however fine prospect be offered, is a man With a calm head. What lord of countless chariots would ride them in vain, Would make himself fool of the realm, With pace beyond rein, Speed beyond helm? "

" Heaviness is the root of lightness. Tranquillity is the master of emotion. That is why the Sage, practising all day long, does not part from his baggage. Although he may have a grand mansion, still his daily life remains simple. How can one be lord of a large state and behave lightly before the world? If light, his root will be lost; If emotional, his mastery will be lost. "

" Heavy is the root of light still is the master of busy thus a lord might travel all day but never far from his supplies even in a guarded camp his manner is calm and aloof why would the lord of ten thousand chariots treat himself lighter than his kingdom too light he loses his base too busy he loses command "

" The heavy is the root of the light. The unmoved is the source of all movement. Thus the Master travels all day without leaving home. However splendid the views, she stays serenely in herself. Why should the lord of the country flit about like a fool? If you let yourself be blown to and fro, you lose touch with your root. If you let restlessness move you, you lose touch with who you are. "

" Gravity is the root of lightness, Quiescence is the master of motion. That is why a king's son though he may travel all day long, does not cease to be quiet and grave; though he may achieve glory he abides in restfulness, he affirms his detachment. How sad it would be if the Lord of a thousand chariots should conduct himself lightly in the kingdom! If his conduct is light, he will fail as a Minister; If he is hasty in action, he will fail as a Ruler. "

" Gravity is the root of lightness, Stillness the master of passion. The Sage travels all day But does not leave the baggage-cart; When surrounded by magnificent scenery Remains calm and still. When a lord of ten thousand chariots Behaves lightly in this world, Lightness loses its root, Passion loses its master. "

" Gravity is the root of lightness; calm is the master of excitement. Thereby do exemplary people travel all day without leaving their equipment. Though they have a look of prosperity, their resting place is transcendent. What can be done about heads of state who take the world lightly in their own self-interest? Lack of gravity loses servants of state; insanity loses heads of state. "

" The heavy is the root of the light; The still is the lord of the restless. Therefore the gentleman when travelling all day Never lets the heavily laden carts out of his sight. It is only when he is safely behind walls and watch-towers That he rests peacefully and is above worries. How, then, should a ruler of ten thousand chariots Make light of his own person in the eyes of the empire? If light, then the root is lost; If restless, then the lord is lost. "

" The heavy is of the light the root, and rest is motion's master. Therefore the holy man in his daily walk does not depart from dignity. Although he may have magnificent sights, he calmly sits with liberated mind. But how is it with the master of the ten thousand chariots? In his personal conduct he makes light of the empire. He makes light of it and will lose his vassals. He is passionate and will lose the throne. "

" Heavy is the root of light. Still is the master of moving. So wise souls make their daily march with the heavy baggage wagon. Only when safe in a solid, quiet house do they lay care aside. How can a lord of ten thousand chariots let his own person weigh less in the balance than his land? Lightness will lose him his foundation, movement will lose him his mastery. "

" Heavy is the root of light. Stillness is the ruler of haste. Therefore: Although he travels all day, The sage never loses sight of his luggage carts. Only when he rests securely inside the walls, He relaxes his attention. Why would a ruler with ten thousand chariots Look lightly on himself or his domain? In lightness the root is lost. In haste the ruler is lost. "

" Mass is the fulcrum of mobility; stillness is the father of motion. Therefore the sage King, though he travel afar, remaineth near his supplies. Though opportunity tempt him, he remaineth quietly in proper disposition, indifferent. Should the master of an host of chariots bear himself frivolously? If he attack without support, he loseth his base; if he become a raider, he forfeiteth his throne. "

" The heavy (chung) is root (ken) to the light (ch'ing); The tranquil (ching) is master (chün) to the agitated (tsao). Therefore the sage travels all day, Without leaving (li) his baggage wagon (tzu chung). Although he has glorious palaces (yung kuan), He avoids its sumptuous apartments (yen-ch'u). How could the Lord of ten thousand chariots, Conduct himself lightly in the world? One who acts lightly loses his foundation (pen); One who is agitated loses his master (chün). "

" Heaviness is the foundation of lightness. Serenity is the lord of rashness.* Therefore the Sage who travels the whole day never leaves his heavily covered carts.** Though there are spectacles of splendor, he stays composed and aloof.*3* Why as a ruler of ten thousand chariots would he treat himself lightly in the world? Lightness will lose the foundation.*4* Rashness will lose the lord.*5* "

" Heaviness is the root of lightness. Quietness is the master of restlessness Therefore the sage travels the entire day Without leaving the heavy supplies Even though there are luxurious sights He is composed and transcends beyond How can the lord of ten thousand chariots Applies himself lightly to the world? To be light is to lose one's root To be restless is to lose one's mastery "

" What is heavy weights down what is light; What is still reins in what is restless. That is why A wise traveler never walks away from his luggage van. Though he possesses luxurious mansions, He lives in peace and stays aloof. Why would an owner of ten thousand chariots Treat his own life lightly when governing the world? Be light-headed and you lose your root; Get restless and you lose your control. "

" The heavy is the root of the light. The still is the ruler of the moving. Therefore the superior man, in his daily course, never departs from quietude and gravity. Though he possess gorgeous palaces, he dwells calmly at a distance from them. Woe is me! that a ruler with ten thousand chariots should conduct himself with levity in the empire! By levity he loses his ministers, and by restlessness he loses his throne. "

" The heavy is the root of the light; Equilibrium (jing) is the lord of agitation. It is for this reason that the ruler in traveling the entire day Will not take leave of his heavy wagons. It is only when he is ensconced in familiar chambers encircled by watchtowers That he rises above such concerns. How could someone be the king of a huge state And treat his own person as less important than the world? If he treats his person lightly, he loses the root; If he becomes agitated, he loses his throne. "

" A good traveller leaves no track or trace. A good speech leaves no flaws. A good reckoner uses no counters. A well-shut door needs no bolts, and yet it cannot be opened. A well-tied knot needs no rope and yet none can untie it. Therefore the sage is always good in saving men and consequently no man is rejected. He is always good in saving things and consequently nothing is rejected. This is called following the light (of Nature). Therefore the good man is the teacher of the bad, And the bad is the material from which the good may learn. He who does not value the teacher, Or greatly care for the material, Is greatly deluded although he may be learned. Such is the essential mystery. "

" A good walker leaves no tracks; A good speaker makes no slips; A good reckoner needs no tally. A good door needs no lock, Yet no one can open it. Good binding requires no knots, Yet no one can loosen it. Therefore the sage takes care of all men And abandons no one. He takes care of all things And abandons nothing. It is called "following the light." What is a good man? A teacher of a bad man. What is a bad man? A good man's charge. If the teacher is not respected, And the student not cared for, Confusion will arise, however clever one is. This is the crux of mystery. "

" 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.' "

" A good runner leaves no track. A good speech leaves no flaws for attack. A good reckoner makes use of no counters. A well-shut door makes use of no bolts, And yet cannot be opened. A well-tied knot makes use of no rope, And yet cannot be untied. Therefore the Sage is good at helping men; For that reason there is no rejected (useless) person. He is good at saving things; For that reason there is nothing rejected. - This is called stealing the Light. Therefore the good man is the Teacher of the bad. And the bad man is the lesson of the good. He who neither values his teacher Nor loves the lesson Is one gone far astray, Though he be learned. - Such is the subtle secret. "

" GOOD walking leaves no track behind it; Good speech leaves no mark to be picked at; Good calculation makes no use of counting-slips; Good shutting makes no use of bolt and bar, And yet nobody can undo it; Good tying makes no use of rope and knot, And yet nobody can untie it. Hence, the Sage is always good at saving men, And therefore nobody is abandoned; Always good at saving things, And therefore nothing is wasted. This is called "following the guidance of the Inner Light." Hence, good men are teachers of bad men, While bad men are the charge of good men. Not to revere one's teacher, Not to cherish one's charge, Is to be on the wrong road, however intelligent one may be. This is an essential tenet of the Tao. "

" "Good travelers leave no trace nor track, Good speakers, in logic show no lack, Good counters need no counting rack. "Good lockers bolting bars need not, Yet none their locks can loose. Good binders need no string nor knot, Yet none unties their noose." Therefore the holy man is always a good saviour of men, for there are no outcast people. He is always a good saviour of things, for there are no outcast things. This is called applied enlightenment. Thus the good man does not respect multitudes of men. The bad man respects the people's wealth. Who does not esteem multitudes nor is charmed by their wealth, though his knowledge be greatly confused, he must be recognized as profoundly spiritual. "

" Perfect activity leaves no track behind it; Perfect speech is like a jade-worker whose tool leaves no mark. The perfect reckoner needs no counting-slips; The perfect door has neither bolt nor bar, Yet cannot be opened. The perfect knot needs neither rope nor twine, Yet cannot be united. Therefore the Sage Is all the time in the most perfect way helping men, He certainly does not turn his back on men; Is all the time in the most perfect way helping creatures, He certainly does not turn his back on creatures. This is called resorting to the Light. Truly, “the perfect man is the teacher of the imperfect; But the imperfect is the stock-in-trade of the perfect man”. He who does not respect his teacher, He who does not take care of his stock-in-trade, Much learning through he may possess, is far astray. This is the essential secret. "

" The good traveler leaves no track behind; The good speaker [speaks] without blemish or flaw; The good counter doesn't use tallies or chips; The good closer of doors does so without bolt or lock, and yet the door cannot be opened; The good tier of knots ties without rope or cord, yet his knots can't be undone. Therefore the Sage is constantly good at saving men and never rejects anyone; And with things, he never rejects useful goods. This is called Doubly Bright. Therefore the good man is the teacher of the good, And the bad man is the raw material for the good. To not value one's teacher and not cherish the raw goods— Though one had great knowledge, he would still be greatly confused. This is called the Essential of the Sublime. "

" Excellent traveling: no tracks or traces Excellent speaking: no blemish or blame. Excellent counting does not use counting slips. Excellent locking: no bolt or bar, but the door cannot be opened. Excellent tying: no cord or rope, but the knots cannot be undone. And so the Wise Person: Always Excels at rescuing people and so does not turn anyone away. Always Excels at resolving things and so does not turn away from anything. This is called 'being clothed in Clarity.' The Excellent person is the teacher of the person who is not Excellent. The person who is not Excellent is material for the Excellent person. Not to treasure one's teacher not to love one's material, though 'smart,' is a great mistake. This is an important secret. "

" One may move so well that a foot-print never shows, Speak so well that the tongue never slips, Reckon so well that no counter is needed, Seal an entrance so tight, though using no lock, That it cannot be opened, Bind a hold so firm, though using no cord, That it cannot be untied. And these are traits not only of a sound man But of many a man thought to be unsound. A sound man is good at salvage, At seeing that nothing is lost. Having what is called insight, A good man, before he can help a bad man, Finds in himself the matter with the bad man. And whichever teacher Discounts the lesson Is as far off the road as the other, Whatever else he may know. That is the heart of it. "

" The best walking leaves no tracks. The best speech is flawless. The best calculation needs no counting slips. The best latch has no bolt, yet it cannot be opened. The best knot uses no rope, yet it cannot be untied. That is why the Sage is always good at saving people, and therefore abandons nobody. He is always good at saving things and therefore abandons nothing. This is called hsi ming. Therefore good people are examples for mediocre people, While mediocre people have the potential to be good people. Not to appreciate the example, not to cherish the potential, Is to be far astray, regardless of intelligence. This is an essential tenet of the Tao. "

" Good walking leaves no tracks good talking reveals no flaws good counting counts no beads good closing locks no locks and yet it can't be opened good tying ties no knots and yet it can't be undone thus the sage is good at saving and yet abandons no one nor anything of use this is called cloaking the light thus the good instruct the bad the bad learn from the good not honouring their teachers not cherishing their students the wise alone are perfectly blind this is called peering into the distance "

" A good traveler has no fixed plans and is not intent upon arriving. A good artist lets his intuition lead him wherever it wants. A good scientist has freed himself of concepts and keeps his mind open to what is. Thus the Master is available to all people and doesn't reject anyone. He is ready to use all situations and doesn't waste anything. This is called embodying the light. What is a good man but a bad man's teacher? What is a bad man but a good man's job? If you don't understand this, you will get lost, however intelligent you are. It is the great secret. "

" He who walks in goodness leaves his trace in the Inner Life. He who speaks in goodness carries no blame to the Inner Life. He who reckons in goodness does not need to use a tally. The good man has power to close the inner door and no one can open it. The good man has power to tie the inner knot and no one can untie it. That is why the self-controlled man always uses goodness in helping men, thus he draws them to the Inner Life. He always uses goodness in helping creatures, thus he draws them to the Inner Life. This is called being doubly illuminated. Therefore the good man masters the man who is not good, And the man who is not good is helper to the good man. He who does not honour his master, He who does not love his helper, Though counted wise, is greatly deceived. This is called important and mysterious. "

" Good travelers leave no tracks. Good words leave no trace. Good counting needs no markers. Good doors have no bolts Yet cannot be forced. Good knots have no rope But cannot be untied. In this way the Sage Always helps people And rejects none, Always helps all beings, And rejects none. This is called practicing brightness. Therefore the good person Is the bad person's teachers, And the bad person Is the good person's resource. Not to value the teacher, Not to love the resource, Causes great confusion even for the intelligent. This is called the vital secret. "

" Good works are trackless, good words are flawless, good planning isn't calculating. What is well closed has no bolt locking it, but cannot be opened. What is well bound has no rope confining it, but cannot be untied. Therefore sages always consider it good to save people, so that there are no wasted humans; they always consider it good to save beings, so that there are no wasted beings. So good people are teachers of people who are not good. People who are not good are students of people who are good. Those who do not honor teachers or care for students are greatly deluded, even in knowledgeable. This is called an essential subtlety. "

" One who excels in travelling leaves no wheel tracks; One who excels in speech makes no slips; One who excels in reckoning uses no counting rods; One who excels in shutting uses no bolts yet what he has shut cannotbe opened. One who excels in tying uses no cords yet what he has tied cannot beundone. Therefore the sage always excels in saving people, and so abandons noone; Always excels in saving things, and so abandons nothing. This is called following one's discernment. Hence the good man is the teacher the bad learns from; And the bad man is the material the good works on. Not to value the teacher Nor to love the material Though it seems clever, betrays great bewilderment. This is called the essential and the secret. "

" Good travellers leave not trace nor track, Good speakers, in logic show no lack, Good counters need no counting rack. Good lockers bolting bars need not, Yet none their locks can loose. Good binders need not string nor knot. Yet none unties their noose. Therefore the holy man is always a good saviour of men, for there are no outcast people. He is always a good saviour of things, for there are no outcast things. This is called concealed enlightenment. Therefore the good man is the bad man's instructor, while the bad man is the good man's capital. He who does not esteem his instructor, and he who does not love his capital, although he may be prudent, is greatly disconcerted. This I call significant spirituality. "

" Good walkers leave no track. Good talkers don’t stammer. Good counters don’t use their fingers. The best door’s unlocked and unopened. The best knot’s not in a rope and can’t be untied. So wise souls are good at caring for people, never turning their back on anyone. They’re good at looking after things, never turning their back on anything. There’s a light hidden here. Good people teach people who aren’t good yet; the less good are the makings of the good. Anyone who doesn’t respect a teacher or cherish a student may be clever, but has gone astray. There’s a deep mystery here. "

" A good wanderer leaves no trace. A good speaker does not stutter. A good counter needs no calculator. A good door needs no lock, Still it can't be opened. A good mooring needs no knot, Still no one can untie it. Therefore the sage takes care of all people, Forsaking no one. He takes care of all things, Forsaking nothing. This is called following the light. So, a good person is the bad person's teacher. A bad person is the good person's task. The one who does not honor the teacher And the one who does not honor the task, Although ever so knowledgeable, They are confused. This is called the subtle essence. "

" The experienced traveler concealeth his tracks; the clever speaker giveth no chance to the critic; the skilled mathematician useth no abacus; the ingenious safesmith baffleth the burglar without the use of bolts, and the cunning binder without ropes and knots. So also the sage, skilled in man-emancipation-craft, useth all men; understanding the value of everything, he rejecteth nothing. This is called the Occult Regimen. The adept is then master to the zelator, and the zelator assisteth and honoreth the adept. Yet unless these relations were manifest, even the most intelligent observer might be perplexed as to which was which. This is called the Crown of Mystery. "

" Good (shan) running leaves no tracks, Good speech has no flaws, Good counting uses no counters, A good lock uses no bolts yet cannot be opened, A good knot uses no rope yet cannot be untied. Hence the sage is always good at saving people, Therefore no one is rejected. He is always good at saving things, Therefore nothing is rejected. This is called following the light (ming). Therefore the good person, Is the not-good (pu-shan) person's teacher. The not-good (pu-shan) person, Is the good person's capital. One who does not honor (kuei) the teacher, Or love (ai) the capital, Is greatly confounded though knowledgeable (chih). This is called the important mystery (miao). "

" A good walker leaves no trail.* A good speaker leaves no grounds for blame.** A good counter needs no calculator.*3* A well-closed door needs no bolt and still cannot be opened. A well-tied knot needs no binding and still cannot be untied.*4* Therefore the Sage is always able to save his people and there is no one forsaken.*5* He is able to save all things and there is nothing wasted. This is called inherited enlightenment. Therefore the good man is the teacher of the bad.*6* And the bad man is the material for the good. He who fails to value the teacher and cherish the material,*7* Is utterly lost in spite of his knowledge.*8* This is called crucial subtlety.*9* "

" Good traveling does not leave tracks Good speech does not seek faults Good reckoning does not use counters Good closure needs no bar and yet cannot be opened Good knot needs no rope and yet cannot be untied Therefore sages often save others And so do not abandon anyone They often save things And so do not abandon anything This is called following enlightenment Therefore the good person is the teacher of the bad person The bad person is the resource of the good person The one who does not value his teachers And does not love his resources Although intelligent, he is greatly confused This is called the essential wonder "

" A good driver never leaves behind a trace of his rut; A good speaker never commits a slip of the tongue; A good accountant needs no tallies or counters. A good fastener uses no latch or bolt but cannot be opened; A good knot uses no rope or noose but cannot be untied. That is how The sage is always good at saving people So that no one is abandoned; He is always good at saving things So that nothing is abandoned. That is called the heritage of wisdom. Thus those who are good Are teachers to those who are not so good; Those who are not so good Are object lessons for those who are good. If you do not value your teachers, If you do not cherish your object lessons, No matter how knowledgeable, you are totally lost. That is the profound truth. "

" The good walker leaves no traces behind him. The good speaker incurs no blame. The good reckoner needs no arithmetic. The good closer needs no bolts and bars; and to open after him is impossible. The good fastener needs no cord; and to loose after him is impossible. The sage is ever the good saviour of men. He rejects none. He is ever the good saviour of things. He rejects nothing. His I call comprehensive intelligence. For the good men are the instructors of other good men; and the bad men are the material of the good men (the material they have to work upon). He, then, who honours not his instructor, and he who loves not his material, though accounted wise, are greatly deluded. This is no less important than wonderful. "

" Able travelers leave no ruts or tracks along the way; Able speakers make no gaffes that might occasion reproach; Able reckoners have no use for tallies or counting sticks; Able sealers make no use of bolts or latches yet what they close off cannot be opened. Able cinchers make no use of ropes or cords yet their knots cannot be undone. It is for this reason that the sages in being really good at turning others to account Have no need to reject anyone, And in dealing with property, Have no need to reject anything. This is what is called following their natural acuity (ming). Thus able persons are teachers of the able While the inept provide them with raw materials. While perhaps wise enough, Those who fail to honor their teachers and to be sparing with their raw materials Have gotten themselves utterly lost. This is what is called being subtle and getting to the essentials. "

" He who knows the male and keeps to the female Becomes the ravine of the world. Being the ravine of the world, He will never depart from eternal virtue, But returns to a state of infancy. He who knows the white and yet keeps to the black Becomes the model for the world. Being the model for the world, He will never deviate from eternal virtue, But returns to the state of the non-ultimate. He who knows glory but keeps to humility Becomes the valley of the world, He will be proficient in eternal virtue, And returns to the state of simplicity (uncarved wood). When the uncarved wood is broken up, it is turned into concrete things. But when the sage uses it, he becomes the leading official. Therefore the great ruler does not cut up. "

" Know the strength of man, But keep a woman's care! Be the stream of the universe! Being the stream of the universe, Ever true and unswerving, Become as a little child once more. Know the white, But keep the black! Be an example to the world! Being an example to the world, Ever true and unwavering, Return to the infinite. Know honor, Yet keep humility. Be the valley of the universe! Being the valley of the universe, Ever true and resourceful, Return to the state of the uncarved block. When the block is carved, it becomes useful. When the sage uses it, he becomes the ruler. Thus, "A great tailor cuts little." "

" 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. "

" He who is aware of the Male But keeps to the Female Becomes the ravine of the world. Being the ravine of the world, He has the original character (teh) which is not cut up. And returns again to the (innocence of the) babe. He who is conscious of the white (bright) But keeps to the black (dark) Becomes the model for the world. Being the model for the world, He has the eternal power which never errs, And returns again to the Primordial Nothingness. He who is familiar with honor and glory But keeps to obscurity Becomes the valley of the world. Being the valley of the world, He has an eternal power which always suffices, And returns again to the natural integrity of uncarved wood. Break up this uncarved wood And it is shaped into vessel In the hands of the Sage They become the officials and magistrates. Therefore the great ruler does not cut up. "

" KNOW the masculine, Keep to the feminine, And be the Brook of the World. To be the Brook of the World is To move constantly in the path of Virtue Without swerving from it, And to return again to infancy. Know the white, Keep to the black, And be the Pattern of the World. To be the Pattern of the World is To move constantly in the path of Virtue Without erring a single step, And to return again to the Infinite. Know the glorious, Keep to the lowly, And be the Fountain of the World. To be the Fountain of the World is To live the abundant life of Virtue, And to return again to Primal Simplicity. When Primal Simplicity diversifies, It becomes useful vessels, Which, in the hands of the Sage, become officers. Hence, "a great tailor does little cutting." "

" "Who his manhood shows And his womanhood knows Becomes the empire's river. Is he the empire's river, He will from virtue never deviate, And home he turneth to a child's estate. "Who his brightness shows And his blackness knows Becomes the empire's model. Is he the empire's model, Of virtue ne'er shall he be destitute, And home he turneth to the absolute. "Who knows his fame And guards his shame Becomes the empire's valley. Is he the empire's valley, For e'er his virtue will sufficient be, And home he turneth to simplicity." Simplicity, when scattered, becomes a vessel of usefulness. The holy man, by using it, becomes the chief leader; and truly, a great principle will never do harm. "

" “He who knows the males, yet cleaves to what is female Because like a ravine, receiving all things under heaven,” And being such a ravine He knows all the time a power that he never calls upon in vain. This is returning to the state of infancy. He who knows the white, (yet cleaves to the black Becomes the standard by which all things are tested; And being such a standard He has all the time a power that never errs, He returns to the Limitless. He who knows glory,) yet cleaves to ignominy Become like a valley that receives into it all things under heaven, And being such a valley He has all the time a power that suffices; He returns to the state of the Uncarved Block. Now when a block is sawed up it is made into implements; But when the Sage uses it, it becomes Chief of all Ministers. Truly, “The greatest carver does the least cutting”. "

" When you know the male yet hold on to the female, You'll be the ravine of the country. When you're the ravine of the country, Your constant virtue will not leave. And when your constant virtue doesn't leave, You'll return to the state of the infant. When you know the pure yet hold on to the soiled, You'll be the valley of the country. When you're the valley of the country, Your constant virtue is complete. And when your constant virtue is complete, You'll return to the state of uncarved wood. When you know the white yet hold on to the black, You'll be the model for the country. And when you're the model for the country, Your constant virtue will not go astray. And when your constant virtue does not go astray, You'll return to the condition which has no limit. When uncarved wood is cut up, it's turned into vessels; When the Sage is used, he becomes the Head of Officials. Truly, great carving is done without splitting up. "

" Be familiar with Masculinity but watch over Femininity - and become the Valley of the World. Being the Valley of the World, invariant Te will not leave you. Turn back to being an infant. Be familiar with what is pure and white but watch over what is dark and black - and become the Pattern for the World. Being the Pattern for the World, your invariant Te Will be constant. Turn back to being limitless. Be familiar with what is praiseworthy but watch over what is disgraceful - and become the Valley of the World. Being the Valley of the World, your invariant Te will be sufficient. Turn back to being an Uncarved Block. When the Uncarved Block is cut up then it becomes a government tool. When the Wise Person instead uses it then it becomes head of the government Yes: A great carver does no cutting, a great ruler makes no rules. "

" One who has a man's wings And a woman's also Is in himself a womb of the world' And, being a womb of the world, Continuously, endlessly, Gives birth; One who, preferring light, Prefers darkness also Is in himself an image of the world And, being an image of the world, Is continuously, endlessly The dwelling of creation; One who is highest of men And humblest also Is in himself a valley of the world, And. being a valley of the world, Continuously, endlessly Conducts the one source From which vessels may be usefully filled; Servants of the state are such vessels, To be filled from undiminishing supply. "

" Know the masculine, cleave to the feminine. Be the valley for the world. To be the valley for the world, do not swerve from your innate nature and return to the state of infancy. Know the bright, keep to the dull. Be a guide for the world, follow your innate nature without changing and return to the pre-conceptual. Understand glory, keep to humility. Be the valley for the world. Innate nature completed, return to original uniqueness. When original uniqueness is divided, It then becomes the instrumentalities. The Sage employs them, They then become the officers, Thus, subtle governance shapes not. "

" Recognize the male but hold onto the female and be the world's maid being the world's maid don't lose your ancient virtue not losing your ancient virtue be a newborn child again recognize the pure but hold onto the defiled and be the world's valley being the world's valley be filled with ancient virtue being filled with ancient virtue be uncarved wood again recognize the white but hold onto the black and be the world's guide being the world's guide don't stray from the ancient virtue not straying from ancient virtue be without limits again uncarved wood can be split to make tools the sage makes it his chief official a master tailor doesn't cut "

" Know the male, yet keep to the female: receive the world in your arms. If you receive the world, the Tao will never leave you and you will be like a little child. Know the white, yet keep to the black: be a pattern for the world. If you are a pattern for the world, the Tao will be strong inside you and there will be nothing you can't do. Know the personal, yet keep to the impersonal: accept the world as it is. If you accept the world, the Tao will be luminous inside you and you will return to your primal self. The world is formed from the void, like utensils from a block of wood. The Master knows the utensils, yet keeps to the the block: thus she can use all things. "

" To know manly strength, to guard womanly gentleness, Is to be the central channel of the kingdom. To be the central channel of the kingdom, always manifesting life, never guilty, is to return to the innocence of childhood. To know light, to guard the darkness, Is to be the model of the kingdom. To be the model of the kingdom, always manifesting life, never at fault, is to return to the bounds of the Inner Kingdom. To know glory, to guard humility, Is to be the valley of the kingdom. To be the valley of the kingdom, always manifesting life becoming perfect, is to return to a condition like undressed wood. Undressed wood, being made into many utensils, The self-controlled man uses them, Then he becomes Ruler for a long time, Thus he achieves greatness without hurt to anyone. "

" Know the male, maintain the female, Become the channel of the world. Become the channel of the world, And Te will endure. Return to infancy. Know the white, sustain the black, Become the pattern of the world. Become the pattern of the world, And Te will not falter. Return to the uncarved block. Know honour, sustain disgrace, Become the valley of the world, And Te will prevail. Return to simplicity. Simplicity divided becomes utensils That are used by the Sage as high official. But great governing does not carve up. "

" Know the male, keep to the female; be humble toward the world. Be humble toward the world, and eternal power never leaves, returning again to innocence. Knowing the white, keep the black; be an exemplar for the world. Be an exemplar for the world, and eternal power never goes awry, returning again to infinity. Knowing thee glorious, keep the ignominious; be open to the world. Be open to the world, and eternal power suffices, returning again to simplicity. Simplicity is lost to make instruments, which sages employ as functionaries. Therefore the great fashioner does no splitting. "

" Know the male But keep to the role of the female And be a ravine to the empire. If you are a ravine to the empire, Then the constant virtue will not desert you And you will again return to being a babe. Know the white But keep to the role of the sullied And be a model to the empire. If you are a model to the empire, Then the constant virtue will not be wanting And you will return to the infinite, Know honour But keep to the role of the disgraced And be a valley to the empire. If you are a valley to the empire, Then the constant virtue will be sufficient And you will return to being the uncarved block. When the uncarved block shatters it becomes vessels. The sage makes use of these and becomes the lord over the officials. Hence the greatest cutting does not sever. "

" Who his manhood shows And his womanhood knows Becomes the empire's river. Is he the empire's river, He will from virtue never deviate, And home he turneth to a child's estate. Who his brightness shows And his blackness knows Becomes the empire's model. Is he the empire's model, Of virtue never he'll be destitute, And home he turneth to the absolute. Who knows his fame And guards his shame Becomes the empire's valley. Is he the empire's valley. For e'er his virtue will sufficient be. And home he turneth to simplicity. By scattering about his simplicity he makes [of the people] vessels of usefulness. The holy man employs them as officers ; for a great administration does no harm. "

" Knowing man and staying woman, be the riverbed of the world. Being the world’s riverbed of eternal unfailing power is to go back again to be newborn. Knowing light and staying dark, be a pattern to the world. Being the world’s pattern of eternal unerring power is to go back again to boundlessness. Knowing glory and staying modest, be the valley of the world. Being the world’s valley of eternal inexhaustible power is to go back again to the natural. Natural wood is cut up and made into useful things. Wise souls are used to make into leaders. Just so, a great carving is done without cutting. "

" Knowing the manly, but clinging to the womanly, You become the valley of the world. Being the valley of the world, Eternal virtue will never desert you, And you become like a little child anew. Knowing the bright, but clinging to the dark, You become a model to the world. Being a model to the world, Eternal virtue will never falter in you, And you return to the boundless. Knowing honor, but clinging to disgrace, You become the valley of the world. Being the valley of the world, Eternal virtue will be full in you, And you return to the state of uncarved wood. When the uncarved wood is split, Its parts are put to use. When the sage is put to use, He becomes the head. The best way to carve is not to split. "

" Balance thy male strength with thy female weakness and thou shalt attract all things, as the ocean absorbeth all rivers; for thou shalt formulate the excellence of the Child eternal, simple, and perfect. Knowing the light, remain in the Dark. Manifest not thy Glory, but thine obscurity. Clothed in this Child-excellence eternal, thou hast attained the Return of the First State. Knowing splendour of Fame, cling to Obloquy and Infamy; then shalt thou remain as in the Valley to which flow all waters, the lodestone to fascinate all men. Yea, they shall hail in thee this Excellence, eternal, simple and perfect, of the Child. The raw material, wrought into form, produceth vessels. So the sage King formulateth his Wholeness in divers Offices; and his Law is without violence or constraint. "

" To know (chih) the male, But to abide (shou) by the female (tz'u), Is to be the valley (ch'i) of the world. Being the valley of the world, And departing (li) not from the everlasting power (ch'ang te), One again returns to the infant (ying erh). To know (chih) the white (pe), But to abide (shou) by the black (heh), Is to be the model (shih) of the world. Being the model of the world, And deviating (t'eh) not from the everlasting power, One again returns to the unlimited (wu-chi). To know (chih) the illustrious (yung), But to abide (shou) by the obscure (ju), Is to be the valley (ku) of the world. Being the valley of the world, One's everlasting power (ch'ang te) being full, One again returns to the uncarved wood (p'u). The uncarved wood disperses to become vessels (ch'i), To be used (yung) by the sage as officials. Therefore a great institution does not mutilate (ko). "

" Knowing the male and keeping the female, One will become the river of the world. Being the river of the world, One will not digress from constant virtue, And will return to being a baby.* Knowing the white and keeping the black, One will become a model of the world.** Being a model of the world, One will not deviate from constant virtue,*3* And will return to the infinite.*4* Knowing honor and keeping disgrace, One will become the valley of the world. Being the valley of the world,*5* One will be content with constant virtue, And return to the unhewn wood.*6* Unhewn wood when scattered will become vessels. The Sage makes use of them to become the chief officer.*7* Therefore the great system will not be cut apart.*8* "

" Know the masculine, hold to the feminine Be the watercourse of the world Being the watercourse of the world The eternal virtue does not depart Return to the state of the infant Know the white, hold to the black Be the standard of the world Being the standard of the world The eternal virtue does not deviate Return to the state of the boundless Know the honor, hold to the dishonor Be the valley of the world Being the valley of the world The eternal virtue shall be sufficient Return to the state of plain wood Plain wood splits, then becomes tools The sages utilize them And then become leaders Thus the greater whole is undivided "

" Know the male, Stay with the female, Be the ravine of the world. Be the ravine of the world, And the Eternal De will never leave you; And you will return to infancy. Know the light, Stay with the dark, Be the valley of the world. Be the valley of the world, And the Eternal De will always satisfy you; And you will return to the pristine timber. Raw timber scattered becomes utensils. The sage uses them And becomes the leader of leaders. Thus, a great regime is undivided. "

" He who knows the masculine (nature), and at the same time keeps the feminine, will be the whole world's channel (i.e. the centre of universal attraction). Being the whole world's channel, eternal Virtue will not depart from him; and he will return again to the state of an infant. He who knows the light, and at the same time keeps the shade, will be the whole world's model. Being the whole world's model, eternal Virtue will not miss him, and he will return home to the Absolute. He who knows the glory, and at the same time keeps the shame, will be the, whole world's valley. Being the whole world's valley, eternal Virtue will fill him, and he will return home to Simplicity. This Simplicity (the primary existence) is what, being distributed, becomes (all the) vessels (forms of existence in the universe). A wise man, if he embrace it, becomes the chief of governors. For large (liberal) government is that which cuts off or hurts nobody. "

" Know the male Yet safeguard the female And be a river gorge to the world. As a river gorge to the world, You will not lose your real potency (de), And not losing your real potency, You return to the state of the newborn babe. Know the clean Yet safeguard the soiled And be a valley to the world. As a valley to the world Your real potency will be ample, And with ample potency, You return to the state of unworked wood. Know the white Yet safeguard the black And be a model for the world. As a model for the world, Your real potency will not be wanting, And with your potency not wanting, You return to the state of the limitless. When unworked wood is split, It is made into utensils. When the sages are employed, They are made into head officials. There is no cutting, however, in the very best tailoring. "

" When one desires to take over the empire and act on it (interfere with it), I see that he will not succeed. The empire is a spiritual thing, and should not be acted on. He who acts on it harms it. He who holds on to it loses it. Among creatures some lead and some follow. Some blow hot and some blow cold. Some are strong and some are weak. Some may break and some may fall. Therefore the sage discards the extremes, the extravagant, and the excessive. "

" Do you think you can take over the universe and improve it? I do not believe it can be done. The universe is sacred. You cannot improve it. If you try to change it, you will ruin it. If you try to hold it, you will lose it. So sometimes things are ahead and sometimes they are behind; Sometimes breathing is hard, sometimes it comes easily; Sometimes there is strength and sometimes weakness; Sometimes one is up and sometimes down. Therefore the sage avoids extremes, excesses, and complacency. "

" 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. "

" There are those who will conquer the world And make of it (what they conceive or desire). I see that they will not succeed. (For) the world is God's own Vessel It cannot be made (by human interference). He who makes it spoils it. He who holds it loses it. For: Some things go forward, Some things follow behind; some blow hot, And some blow cold; Some are strong, And some are weak; Some may break, And some may fall. Hence the Sage eschews excess, eschews extravagance, Eschews pride. "

" DOES anyone want to take the world and do what he wants with it? I do not see how he can succeed. The world is a sacred vessel, which must not be tampered with or grabbed after. To tamper with it is to spoil it, and to grasp it is to lose it. In fact, for all things there is a time for going ahead, and a time for following behind; A time for slow-breathing and a time for fast-breathing; A time to grow in strength and a time to decay; A time to be up and a time to be down. Therefore, the Sage avoids all extremes, excesses and extravagances. "

" When one desires to take in hand the empire and make it, I see him not succeed. The empire is a divine vessel which cannot be made. One who makes it, mars it. One who takes it, loses it. And it is said of beings: "Some are obsequious, others move boldly, Some breathe warmly, others coldly, Some are strong and others weak, Some rise proudly, others sneak." Therefore the holy man abandons excess, he abandons extravagance, he abandons indulgence. "

" Those that would gain what is under heaven by tampering with it - I have seen that they do not succeed. For that which is under heaven is like a holy vessel, dangerous to tamper with. Those that tamper with it, harm it. Those that grab at it, lose it. For among the creatures of the world some go in front, some follow; Some blow hot when others would be blowing cold. Some are feeling vigorous just when others are worn out. Therefore the Sage “discards the absolute, the all-inclusive, the extreme”. "

" For those who would like to take control of thw world and act on it— I see that with this they simply will not succeed. The world is a sacred vessel; It is not something that can be acted upon. Those who act on it destroy it; Those who hold on to it lose it. With things—some go forward, others follow; Some are hot, others submissive and weak; Some rise up while others fall down. Therefore the Sage: Rejects the extreme, the excessive, and the extravagant. "

" When someone wants to take over the world and do some work on it, I can see he won't be able. The world is a spirit-thing, it can't be 'worked' on. One who works ruins one who grasps loses. Yes, things: Sometimes they will go ahead, sometimes follow after sometimes they will be snorting wildly sometimes breathing easily sometimes they will be strong, sometimes weak sometimes they will break, sometimes destroy. And so the Wise Person: Avoids excess, avoids extravagance, avoids being grandiose. "

" Those who would take over the earth And shape it to their will Never, I notice, succeed. The earth is like a vessel so sacred That at the mere approach of the profane It is marred And when they reach out their fingers it is gone. For a time in the world some force themselves ahead And some are left behind, For a time in the world some make a great noise And some are held silent, For a time in the world some are puffed fat And some are kept hungry, For a time in the world some push aboard And some are tipped out: At no time in the world will a man who is sane Over-reach himself, Over-spend himself, Over-rate himself. "

" If one strives to be the ruler of the world, I do not see how they can succeed. The world is a vessel for the spirit which cannot be acted upon. Those who act upon it destroy it. Those who try to hold on to it lose it. Therefore, things either move forward or fall behind, Puff strongly or weakly, grow powerful or become weak, Persevere or fall. And therefore, the enlightened do away with excess, extravagances and extremes. "

" Trying to govern the world with force I see this not succeeding the world is a spiritual thing it can't be forced to force it is to harm it to control it is to lose it sometimes things lead sometimes they follow sometimes blow hot sometimes blow cold sometimes expand sometimes collapse therefore the sage avoids extremes avoids extravagance avoids excess "

" Do you want to improve the world? I don't think it can be done. The world is sacred. It can't be improved. If you tamper with it, you'll ruin it. If you treat it like an object, you'll lose it. There is a time for being ahead, a time for being behind; a time for being in motion, a time for being at rest; a time for being vigorous, a time for being exhausted; a time for being safe, a time for being in danger. The Master sees things as they are, without trying to control them. She lets them go their own way, and resides at the center of the circle. "

" If you desire to gain the kingdom by action, I see that you will not succeed. The kingdom is a spiritual vessel, It cannot be gained by action. He who acts, destroys it He who grasps, loses it. Therefore behold the animals: Some go in front, others follow; Some are warm, others cold; Some are strong, others feeble; Some keep moving, others are still. That is why the self-controlled man puts away excess, he puts away egotism, he puts away easy living. "

" Trying to control the world? I see you won't succeed. The world is a spiritual vessel And cannot be controlled. Those who control, fail. Those who grasp, lose. Some go forth, some are led, Some weep, some blow flutes, Some become strong, some superfluous, Some oppress, some are destroyed. Therefore the Sage Casts off extremes, Casts off excess, Casts off Extravagance. "

" Should you want to take the world, and contrive to do so, I see you won't manage to finish. The most sublime instrument in the world cannot be contrived. Those who contrive spoil it; those who cling lose it. So creatures sometimes go and sometimes follow, sometimes puff and sometimes blow, are sometimes strong and sometimes weak, begin sometime and end sometime; Therefore sages remove extremes, remove extravagance, remove arrogance. "

" Whoever takes the empire and wishes to do anything to it I see willhave no respite. The empire is a sacred vessel and nothing should be done to it. Whoever does anything to it will ruin it; whoever lays hold of it will lose it. Hence some things lead and some follow; Some breathe gently and some breathe hard; Some are strong and some are weak; Some destroy and some are destroyed. Therefore the sage avoids excess, extravagance, and arrogance. "

" When one desires to take in hand the empire and make it, I see him not succeed. The empire is a divine vessel which cannot be made. One who makes it, mars it. One who takes it, loses it. And it is said of beings: Some are obsequious, others move boldly, Some breathe warmly, others coldly. Some are strong and others weak, Some rise proudly, others sneak. Therefore the holy man abandons pleasure, he abandons extravagance, he abandons indulgence. "

" Those who think to win the world by doing something to it, I see them come to grief. For the world is a sacred object. Nothing is to be done to it. To do anything to it is to damage it. To seize it is to lose it. Under heaven some things lead, some follow, some blow hot, some cold, some are strong, some weak, some are fulfilled, some fail. So the wise soul keeps away from the extremes, excess, extravagance. "

" Conquering the world and changing it, I do not think it can succeed. The world is a sacred vessel that cannot be changed. He who changes it will destroy it. He who seizes it will lose it. So, among all things, Some lead and some follow, Some sigh and some pant, Some are strong and some are weak, Some overcome and some succumb. Therefore the sage avoids extremity, excess, and extravagance. "

" He that, desiring a kingdom, exerteth himself to obtain it, will fail. A Kingdom is of the nature of spirit, and yieldeth not to activity. He who graspeth it, destroyeth it; he who gaineth it, loseth it. The wheel of nature revolveth constantly; the last becometh first, and the first last; hot things grow cold, and cold things hot; weakness overcometh strength; things gained are lost anon. Hence the wise man avoideth effort, desire and sloth. "

" One who desires to take the world and act (wei) upon it, I see that it cannot be done. The world (t'ien hsia) is a spirit vessel (shen ch'i), Which cannot be acted (wei) upon. One who acts (wei) on it fails, One who holds on to it loses (shih). Therefore things either move forward or follow behind; They blow hot or blow cold; They are strong (ch'iang) or weak; They get on or they get off. Therefore the sage gets rid of over-doing, Gets rid of extravagances, Gets rid of excesses. "

" He who wants to take the world and act on it will not be able to achieve, I know. The world is a sacred vessel* Which cannot be acted on. To act on it is to destroy it. To seize it is to lose it.** So the things Either lead or follow; Either whistle or blow; Either are strong or weak; Either defeat or fall.*3* That is why the Sage abandons the excessive, the extravagant, and the extreme.*4* "

" Those who wish to take the world and control it I see that they cannot succeed The world is a sacred instrument One cannot control it The one who controls it will fail The one who grasps it will lose Because all things: Either lead or follow Either blow hot or cold Either have strength or weakness Either have ownership or take by force Therefore the sage: Eliminates extremes Eliminates excess Eliminates arrogance "

" Wanting to win the world and acting upon it - To me this is not going to work. The world is a sacred vessel, It cannot be acted upon, It cannot be held on to. Those who act upon it will fail, Those who hold on to it will lose. That is why the sage practices Non-doing And therefore does not fail; He does not hold, And therefore does not lose. For some prefer to go on their own, others prefer to follow; Some breathe gently, some blow hard; Some are strong, some fragile; Some self-increment, some self-destruct. That is why the sage refuses to be excessive, Or extravagant, Or extreme. "

" When one who wishes to take the world in hand tries to make it (according to his wishes by active measures of his own), I perceive that he will never have done. The spiritual vessels of the world must not be made. He that makes, mars. He that grasps, loses. For in the nature of things, while one goes ahead, another will lag behind; while one blows hot, another will blow cold; while one is strengthened, another is weakened; while one is supported, another falls. Therefore the wise man (simply) puts away all excess, and gaiety, and grandeur. "

" If someone wants to rule the world, and goes about trying to do so, I foresee that they simply will not succeed. The world is a sacred vessel, And is not something that can be ruled. Those who would rule it ruin it; Those who would control it lose it. In the way of things: Some move ahead while others follow behind; Some breathe to warm themselves while others breathe to cool themselves down; Some are strong while others are disadvantaged; Some accumulate while others collapse. It is for this reason that the sages eschew the excessive, the superlative, and the extravagant. "

" He who assists the ruler with Tao does not dominate the world with force. The use of force usually bring requital. Wherever armies are stationed, briers and thorns grow. Great wars are always followed by famines. A good (general) achieves his purpose and stops, But dares not seek to dominate the world. He achieves his purpose but does not brag about it. He achieves his purpose but does not boast about it. He achieves his purpose but is not proud of it. He achieves his purpose but only as an unavoidable step. He achieves his purpose but does not aim to dominate. (For) after things reach their prime, they begin to grow old, Which means being contrary to Tao. Whatever is contrary to Tao will soon perish. "

" Whenever you advise a ruler in the way of Tao, Counsel him not to use force to conquer the universe. For this would only cause resistance. Thorn bushes spring up wherever the army has passed. Lean years follow in the wake of a great war. Just do what needs to be done. Never take advantage of power. Achieve results, But never glory in them. Achieve results, But never boast. Achieve results, But never be proud. Achieve results, Because this is the natural way. Achieve results, But not through violence. Force is followed by loss of strength. This is not the way of Tao. That which goes against the Tao comes to an early end. "

" 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. "

" He who by Tao purposes to help the ruler of men Will oppose all conquest by force of arms. For such things are wont to rebound. Where armies are, thorns and brambles grow. The raising of a great host Is followed by a year of dearth. Therefore a good general effects his purpose and stops. He dares not rely upon the strength of arms; Effects his purpose and does not glory in it; Effects his purpose and does not boast of it; Effects his purpose and does not take pride in it; Effects his purpose as a regrettable necessity; Effects his purpose but does not love violence. (For) things age after reaching their prime. That (violence) would be against the Tao. And he who is against the Tao perishes young. "

" HE who knows how to guide a ruler in the path of Tao Does not try to override the world with force of arms. It is in the nature of a military weapon to turn against its wielder. Wherever armies are stationed; thorny bushes grow. After a great war, bad years invariably follow. What you want is to protect efficiently your own state, But not to aim at self-aggrandisement. After you have attained your purpose, You must not parade your success, You must not boast of your ability, You must not feel proud, You must rather regret that you had not been able to prevent the war. You must never think of conquering others by force. For to be over-developed is to hasten decay, And this is against Tao, And what is against Tao will soon cease to be. "

" He who with Reason assists the master of mankind will not with arms strengthen the empire. His methods invite requital. Where armies are quartered briars and thorns grow. Great wars unfailingly are followed by famines. A good man acts resolutely and then stops. He ventures not to take by force. Be resolute but not boastful; resolute but not haughty; resolute but not arrogant; resolute because you cannot avoid it; resolute but not violent. Things thrive and then grow old. This is called un-Reason. Un-Reason soon ceases. "

" He who by Tao purposes to help a ruler of men Will oppose all conquest by force of arms; For such things are wont to rebound. Where armies are, thorn and brambles grow. The raising of a great host Is followed by a year of dearth. Therefore a good general effects his purpose and then stops; he does not take further advantage of his victory. Fulfils his purpose and does not glory in what he has done; Fulfils his purpose and does not boast of what he has done; Fulfils his purpose, but takes no pride in what he has done; Fulfils his purpose, but only as a step that could not be avoided. Fulfils his purpose, but without violence; For what has a time of vigour also has a time of decay. This is against Tao, And what is against Tao will soon perish. "

" Those who assist their rulers with the Way, Don't use weapons to commit violence in the world. Such deeds easily rebound. In places where armies are stationed, thorns and brambles will grow. The good [general] achieves his result and that's all; He does not use the occasion to seize strength from it. He achieves his result but does not become arrogant; He achieves his result but does not praise his deeds; He achieves his result and yet does not brag. He achieves his result, yet he abides with the result because he has no choice. This is called achieving one's result [without] using force. When things reach their primes, they get old; We called this "not the Way." What is not the Way will come to an early end. "

" One who assists the people's rulers with Tao does not use weapons to force changes in the world. "Such action usually backfires." Where troops camp, thorns and brambles grow. Excellence consists in: Being resolute, that is all not venturing to take control by force being resolute, but not boastful being resolute, but not overbearing being resolute, but not arrogant being resolute, when you have no choice being resolute, but not forcing. Things are vigorous, then grow old and weak: A case of 'not-Tao.' Not-Tao, soon gone. "

" One who would guide a leader of men in the uses of life Will warn him against the use of arms for conquest. Weapons often turn upon the wielder, An army's harvest is a waste of thorns, Conscription of a multitude of men Drains the next year dry. A good general, daring to march, dares also to halt, Will never press his triumph beyond need. What he must do he does but not for glory, What he must do he does but not for show, What he must do he does but not for self; He has done it because it had to be done, Not from a hot head. Let life ripen and then fall, Force is not the way at all: Deny the way of life and you are dead. "

" Those who use Tao to help the ruler never use arms to force the world. Such affairs tend to easily rebound. Brambles grow where an army camps. Famine is sure to follow a war. Subtly arrange the outcome and nothing more. Dare not use force. After the outcome do not be complacent. A fter the outcome do not be smug. After the outcome do not be conceited. Overcome only because there is no choice. Overcome but do not force. When things have matured, they are old. This is not Tao. That which runs counter to the Tao is soon finished. "

" Use the Tao to help your king don't use weapons to rule the land such things soon return where armies camp brambles grow best to win then stop don't make use of force win but don't be proud win but don't be vain win but don't be cruel win when you have no choice this is to win without force virility means old age this isn't the Tao what isn't the Tao ends early "

" Whoever relies on the Tao in governing men doesn't try to force issues or defeat enemies by force of arms. For every force there is a counterforce. Violence, even well intentioned, always rebounds upon oneself. The Master does his job and then stops. He understands that the universe is forever out of control, and that trying to dominate events goes against the current of the Tao. Because he believes in himself, he doesn't try to convince others. Because he is content with himself, he doesn't need others' approval. Because he accepts himself, the whole world accepts him. "

" He who would help a Ruler of men by Tao Does not take soldiers to give strength to the kingdom. His service is well rewarded. Where troops dwell, there grow thorns and briers. After great wars, there follow bad years. He who loves, bears fruit unceasingly, He does not dare to conquer by strength. He bears fruit, but not with assertiveness, He bears fruit, but not with boastfulness, He bears fruit, but not with meanness, He bears fruit, but not to obtain it for himself, He bears fruit, but not to shew his strength. Man is great and strong, then he is old, In this he is not of Tao. If he is not of Tao He will quickly perish. "

" Use Tao to help rule people. This world has no need for weapons, Which soon turn on themselves. Where armies camp, nettles grow. After each war, years of famine. The most fruitful outcome Does not depend on force, But succeeds without arrogance Without hostility Without pride Without resistance Without violence. If these things prosper and grow old, This is called not-Tao. Not-Tao soon ends. "

" Those who assist human leaders with the Way do not coerce the world with weapons, for these things are apt to backfire. Brambles grow where an army has been; there are always bad years after a war. Therefore the good are effective, that is all; they do not presume to grab power thereby: they are effective but not conceited, effective but not proud, effective but not arrogant. They are effective when they have to be, effective but not coercive. If you peak in strength, you then age; this, it is said, is unguided. The unguided soon come to an end. "

" One who assists the ruler of men by means of the way does not intimidatethe empire by a show of arms. This is something which is liable to rebound. Where troops have encamped There will brambles grow; In the wake of a mighty army Bad harvests follow without fail. One who is good aims only at bringing his campaign to a conclusion anddare not thereby intimidate. Bring it to a conclusion but do not brag; Bring it to a conclusion but do not be arrogant; Bring it to a conclusion but only when there is no choice; Bring it to a conclusion but do not intimidate. A creature in its prime doing harm to the old Is known as going against the way. That which goes against the way will come to an early end. "

" He who with Reason assists the master of mankind will not with arms conquer the empire. His methods [are such as] invite requital. Where armies are quartered briars and thorns grow. Great wars unfailingly are followed by famines. A good man acts resolutely and then stops. He ventures not to take by force. He is resolute but not boastful ; resolute but not haughty ; resolute but not arrogant ; resolute because he cannot avoid it ; resolute but not violent. Things thrive and then grow old. This is called un-Reason. Un-Reason soon ceases. "

" A Taoist wouldn’t advise a ruler to use force of arms for conquest; that tactic backfires. Where the army marched grow thorns and thistles. After the war come the bad harvests. Good leaders prosper, that’s all, not presuming on victory. They prosper without boasting, or domineering, or arrogance, prosper because they can’t help it, prosper without violence. Things flourish then perish. Not the Way. What’s not the Way soon ends. "

" Those who advice the ruler on the Way, Do not want the world subdued with weapons. Such deeds bring on retaliation. Thorn bushes grow where armies have camped. Battles are followed by years of famine. Therefore, good leaders reach solutions, And then stop. They do not dare to rely on force. Solutions without arrogance, Solutions without scorn, Solutions without pride, Solutions without benefit, Solutions without domination. Things exalted then decay. This is going against the Way. What goes against the Way meets an early end. "

" If a king summon to his aid a Master of the Tao, let Him not advise recourse to arms. Such action certainly bringeth the corresponding reaction. Where armies are, are weeds. Bad harvests follow great hosts. The good general striketh decisively, once and for all. He does not risk by overboldness. He striketh, but doth not vaunt his victory. He striketh according to strict law of necessity, not from desire of victory. Things become strong and ripe, then age. This is discord with the Tao; and what is not at one with the Tao soon cometh to an end. "

" One who assists the ruler with Tao, Does not overpower (ch'iang) the world by military conquests. Such affairs have a way of returning (huan): Where armies are stationed, Briars and thorns grow, After great campaigns, Bad years are sure to follow. The good person is resolute (kuo) only, But dares not (kan) take the path of the strong (ch'iang). Be resolute (kuo) yet do not boast (ching), Be resolute yet do not show off (fa), Be resolute yet do not be haughty, Be resolute because you have no choice, Be resolute yet do not overpower (ch'iang). When things are full grown, they age. This is called not following Tao. Not following Tao they perish early. "

" Those who aid the ruler with Tao do not use military force to conquer the world.* Because this will invite retaliation.** Where the army stays, briers and thorns grow. After a great war comes the year of adversity.*3* The good man stops after getting results. Without daring to conquer.*4* He achieves results without bragging, Achieves results without exalting, Achieves results without arrogance,*5* Achieves results with reluctance, Achieves results without conquering.*6* A thing in its prime soon becomes old; This is not Tao. Not being Tao, it is sure to die early.*7* "

" The one who uses the Tao to advise the ruler Does not dominate the world with soldiers Such methods tend to be returned The place where the troops camp Thistles and thorns grow Following the great army There must be an inauspicious year A good commander achieves result, then stops And does not dare reaching for domination Achieves result but does not brag Achieves result but does not flaunt Achieves result but is not arrogant Achieves result but only out of necessity Achieves result but does not dominate Things become strong and then get old This is called contrary to the Tao That which is contrary to the Tao soon ends "

" He who assists a ruler with Dao, Does not use weapons to coerce the world. For that is sure to rebound. Where troops were stationed, Brambles will grow; After a major war There will be famine. It’s all a matter of being good at gaining results, Not winning by force. Results gained, yet not arrogant, Results gained, yet not boastful, Results gained, yet not proud, Results gained, yet with reluctance, Results gained, yet not by force. Things that resort to force age fast. That is called going against Dao. Going against Dao brings early demise. "

" He who in the use of Tau renders assistance to a human ruler, does not use weapons to force the people. His actions are such as he may well accept the results of (or, such as he would wish rendered to himself again). Where legions are quartered, briars and thorns grow. In the track of great armies, there must follow bad years. The good soldier is brave in need only (to effect some good purpose). He ventures nothing for the sake of power. He is brave in need, but not a bully. He is brave in need, but not a boaster. He is brave in need, but is not over-bearing. He is brave in need, but he cannot be less. He is brave in need, but not violent. When things reach their highest pitch of vigour, they become old. This is called not Tau. What is not Tau is soon at an end. "

" Those who use way-making (dao) to minister to the ruler Do not seek to make him the strongest in the world by force of arms. Such a business would likely come back to haunt them. Wherever armies bivouac Brambles and thistles will grow. [In the wake of great armies Lean years are sure to follow.] Able commanders look only to achieve the right results Without seeing victory as a source of empowerment. They get their results without arrogance, They get their results without becoming self-important, They get their results without bragging about them, They get these results and accommodate them only as a last resort. This is called getting the right results without forcing them, And creates a situation that is likely to endure. For something to be old while in its prime Is called a departure from the way of things. And whatever departs from the way of things will come to an untimely end. "

" Fine weapons are instruments of evil. They are hated by men. Therefore those who possess Tao turn away from them. The good ruler when at home honours the left. When at war he honours the right. Weapons are instruments of evil, not the instruments of a good ruler. When he uses them unavoidably, he regards calm restraint as the best principle. Even when he is victorious, he does not regard it as praiseworthy, For to praise victory is to delight in the slaughter of men. He who delights in the slaughter of men will not succeed in the empire. In auspicious affairs, the left is honoured. In inauspicious affairs, the right is honoured. The lieutenant general stands on the left. The senior general stands on the right. This is to say that the arrangement follows that of funeral ceremonies. For the slaughter of the multitude, let us weep with sorrow and grief. For a victory, let us observe the occasion with funeral ceremonies. "

" Good weapons are instruments of fear; all creatures hate them. Therefore followers of Tao never use them. The wise man prefers the left. The man of war prefers the right. Weapons are instruments of fear; they are not a wise man's tools. He uses them only when he has no choice. Peace and quiet are dear to his heart, And victory no cause for rejoicing. If you rejoice in victory, then you delight in killing; If you delight in killing, you cannot fulfill yourself. On happy occasions precedence is given to the left, On sad occasions to the right. In the army the general stands on the left, The commander-in-chief on the right. This means that war is conducted like a funeral. When many people are being killed, They should be mourned in heartfelt sorrow. That is why a victory must be observed like a funeral. "

" 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. "

" Of all things, soldiers are instruments of evil, Hated by men. Therefore the religious man (possessed of Tao) avoids them. The gentleman favors the left in civilian life, But on military occasions favors the right. Soldiers are weapons of evil. They are not the weapons of the gentleman. When the use of soldiers cannot be helped, The best policy is calm restraint. Even in victory, there is no beauty, And who calls it beautiful Is one who delights in slaughter. He who delights in slaughter Will not succeed in his ambition to rule the world. [The things of good omen favor the left. The things of ill omen favor the right. The lieutenant-general stands on the left, The general stands on the right. That is to say, it is celebrated as a Funeral Rite.] The slaying of multitudes should be mourned with sorrow. A victory should be celebrated with the Funeral Rite. "

" FINE weapons of war augur evil. Even things seem to hate them. Therefore, a man of Tao does not set his heart upon them. In ordinary life, a gentleman regards the left side as the place of honour: In war, the right side is the place of honour. As weapons are instruments of evil, They are not properly a gentleman's instruments; Only on necessity will he resort to them. For peace and quiet are dearest to his heart, And to him even a victory is no cause for rejoicing. To rejoice over a victory is to rejoice over the slaughter of men! Hence a man who rejoices over the slaughter of men cannot expect to thrive in the world of men. On happy occasions the left side is preferred: On sad occasions the right side. In the army, the Lieutenant Commander stands on the left, While the Commander-in-Chief stands on the right. This means that war is treated on a par with a funeral service. Because many people have been killed, it is only right that survivors should mourn for them. Hence, even a victory is a funeral. "

" Even victorious arms are unblest among tools, and people had better shun them. Therefore he who has Reason does not rely on them. The superior man when residing at home honors the left. When using arms, he honors the right. Arms are unblest among tools and not the superior man's tools. Only when it is unavoidable he uses them. Peace and quietude he holdeth high. He conquers but rejoices not. Rejoicing at a conquest means to enjoy the slaughter of men. He who enjoys the slaughter of men will most assuredly not obtain his will in the empire. "

" Fine weapons are none the less ill-omened things. (People despise them, therefore, Those in possession of the Tao do not depend on them.) That is why, among people of good birth, In peace the left-hand side is the place of honour, But in war this is reversed and the right-hand side is the place of honour. (Weapons are ill-omened things, which the superior man should not depend on. When he has no choice but to use them, The best attitude is to retain tranquil and peaceful.) The Quietist, even when he conquers, does not regard weapons as lovely things. For to think them lovely means to delight in them, And to delight in them means to delight in the slaughter of men. And he who delights in the slaughter of men Will never get what he looks for out of those that dwell under heaven. (Thus in happy events, The left-hand side is the place of honour, in grief and mourning, The right-hand is the place of honour. The lieutenant general stands on the left, While the supreme general stands on the right, Which is arranged on the rites of mourning.) A host that has slain men is received with grief and mourning; He that has conquered in battle is received with rites of mourning. "

" As for weapons—they are instruments of ill omen. And among things there are those that hate them. Therefore, the one who has the Way, with them does not dwell. When the gentleman is at home, he honors the left; When at war, he honors the right. Therefore, weapons are not the instrument of the gentleman— Weapons are instruments of ill omen. When you have no choice but to use them, it's best to remain tranquil and calm. You should never look upon them as things of beauty. If you see them as beautiful things—this is to delight in the killing of men. And when you delight in the killing of men, you'll not realize your goal in the land. Therefore, in happy events we honor the left, But in mourning we honor the right. Therefore, the lieutenant general stands on the left; And the supreme general stands on the right. Which is to say, they arrange themselves as they would at a funeral. When multitudes of people are killed, we stand before them in sorrow and grief. When we're victorious in battle, we treat the occasion like a funeral ceremony. "

" Fine weapons' are ill-omened instruments. Things seem to detest them so the ambitious man does not dwell here. "The gentleman at home favours the left when at war he favours the right." Weapons are ill-omened instruments not instruments for the gentleman he uses them when he has no choice. What is calm and quiet is highest. When victorious, he does not think this a fine thing because to think it fine is to delight in slaughtering people. One who delights in slaughtering people cannot achieve his purposes in the world. "In fortunate times, prefer the left in mourning, prefer the right." The lower officer takes his stand on the left the higher officer takes his stand on the right. This says: He takes his stand as at a mourning ceremony. At the slaughter of such masses of men, he weeps for them, mourning and lamenting. When victorious in the battle - he takes his stand as at a mourning ceremony. When you begin making decisions and cutting it up, rules and names appear. And once names appear; you should know to stop. Knowing to stop, you can be without fear. "

" Even the finest arms are an instrument of evil, A spread of plague, And the way for a vital man to go is not the way of a soldier. But in time of war men civilized in peace Turn from their higher to their lower nature. Arms are an instrument of evil, No measure for thoughtful men Until there fail all other choice But sad acceptance of it. Triumph is not beautiful. He who thinks triumph beautiful Is one with a will to kill, And one with a will to kill Shall never prevail upon the world. It is a good sign when man's higher nature comes forward, A bad sign when his lower nature comes forward, When retainers take charge And the master stays back As in the conduct of a funeral. The death of a multitude is cause for mourning: Conduct your triumph as a funeral. "

" The finest weapons are still instruments of misfortune. Everything hates them, therefore, those who follow the Tao avoid them. In peacetime, the nobleman regards the left side of the host as the place of honour. In wartime, he regards the right side of the commander as the place of honour. Since weapons are inauspicious instruments, they are not the instruments of a noble man. He uses them only when necessary, for peace and quiet are what he holds highest. To him even a victory is not worthy of celebration. Those who celebrate it take pleasure in the slaughter of men. Those that take pleasure in the slaughter of men consequently cannot have their way in the world. On auspicious occasions, the place of honour is to the left of the host; On inauspicious occasions the place of honour is to the right of the commander. In the military the lesser commander stand on the left, while the commander in chief stands on the right, the same as in the etiquette of funerary rites. When many people have been killed there is mourning, grief and tears. Hence, even victory is treated according to funerary rites. "

" Weapons are not auspicious tools some things are simply bad thus the Taoist shuns them in peace the ruler honours the left in war he honours the right weapons are not auspicious weapons are not a ruler's tools he wields them when he has no choice dispassion is the best thus he does not beautify them he who beautifies them enjoys killing others he who enjoys killing others achieves no worldly rule thus we honour the left for joy we honour the right for sorrow the left is where the adjutant stands the commander on the right which means at a funeral when you kill another honour him with your tears when the battle is won treat it as a wake "

" Weapons are the tools of violence; all decent men detest them. Weapons are the tools of fear; a decent man will avoid them except in the direst necessity and, if compelled, will use them only with the utmost restraint. Peace is his highest value. If the peace has been shattered, how can he be content? His enemies are not demons, but human beings like himself. He doesn't wish them personal harm. Nor does he rejoice in victory. How could he rejoice in victory and delight in the slaughter of men? He enters a battle gravely, with sorrow and with great compassion, as if he were attending a funeral. "

" The Master who is a Captain of soldiers Does not give blessings with his weapons. Soldiers' weapons are hated by most men, Therefore he who has the Tao gives them no place. In the dwelling of the man of peace the left side is the place of honour. In soldiers' usage the right side is the place of honour. A soldier does not give blessings with his weapons. They are not the instruments of a man of peace. A man of peace will not possess them, nor use them; He gives the first place to calmness and repose. If he conquers, he does not rejoice. Without joy is he who wounds and kills men. The Master who wounds and kills men Cannot succeed in ruling his kingdom. In time of joy, the left hand is preferred, In time of mourning, the right hand is preferred. In war, the second in command is placed on the left, The first in command is placed on the right, That is, he stands in the place of mourning. He who has killed many men should weep with many tears. He who has conquered in battle should stand in the place of mourning. "

" Fine weapons are ill-omened tools. They are hated. Therefore the old Tao ignores them. At home, honour the left. In war, honor the right. Weapons are ill-omened, Not proper instruments. When their use can't be avoided, Calm restraint is best. Don't think they are beautiful. Those who think they are beautiful Rejoice in killing people. Those who rejoice in killing people Cannot achieve their purpose in this world. Good omens honour the left. Bad omens honour the right. The lieutenant on the left, The general on the right, As in funeral ceremonies. When many people are killed We feel sorrow and grief. A great victory Is a funeral ceremony. "

" Fine weapons are instruments of ill omen: people may despise them, so those with the Way do not dwell with them. Therefore the place of honor for the cultured is on the left, while the honored place for the martialist is on the right. Weapon, being instruments of ill omen, are not the tools of the cultures, who use them only when unavoidable. They consider it best to be aloof; they win without beautifying it. Those who beautify it enjoy killing people. Those who enjoy killing cannot get their will of the world. The left is favored for auspicious things, the right for things of ill omen: so the subordinate general is on the left, the top general on the right. That means when you are in ascendancy of power you handle it as you would a mourning. When you have killed many people, you weep for them in sorrow. When you win a war, you celebrate by mourning. Start fashioning, and there are names; once names also exist, you should know when to stop. By knowing when to stop, you are not endangered. "

" It is because arms are instruments of ill omen and there are Thingsthat detest them that the one who has the way does not abide by their use. The gentleman gives precedence to the left when at home, but to theright when he goes to war. Arms are instruments of ill omen, not the instruments of the gentleman. When one is compelled to use them, it is best to do so without relish. There is no glory in victory, and so to glorify it despite this isto exult in the killing of men. One who exults in the killing of men will never have his way in theempire. On occasions of rejoicing precedence is given to the left; On occasions of mourning precedence is given to the right. A lieutenants place is on the left; The general's place is on the right. This means that it is mourning rites that are observed. When great numbers of people are killed, one should weep over themwith sorrow. When victorious in war, one should observe the rites of mourning. "

" Even beautiful arms are unblest among tools, and people had better shun them. Therefore he who has Reason does not rely on them. The superior man when residing at home honors the left. When using arms, he honors the right. Arms are unblest among tools and not the superior man's tools. Only when it is unavoidable he uses them. Peace and quietude he holds high. He conquers but rejoices not. Rejoicing at a conquest means to enjoy the slaughter of men. He who enjoys the slaughter of men will most assuredly not obtain his will in the empire. "

" Even the best weapon is an unhappy tool, hateful to living things. So the follower of the Way stays away from it. Weapons are unhappy tools, not chosen by thoughtful people, to be used only when there is no choice, and with a calm, still mind, without enjoyment. To enjoy using weapons is to enjoy killing people, and to enjoy killing people is to lose your share in the common good. It is right that the murder of many people be mourned and lamented. It is right that a victor in war be received with funeral ceremonies. "

" Weapons are ominous tools. They are abhorred by all creatures. Anyone who follows the Way shuns them. In peaceful times, the noble ruler honors the left side. At war, he honors the right side. Weapons are ominous tools. They are not the noble ruler's tools. He only uses them when he can't avoid it. Peace and quiet are preferred. Victory should not be praised. Those who praise victory relish manslaughter. Those who relish manslaughter Cannot reach their goals in the world. At times of joy, the left side is honored. At times of grief, the right side is honored. At battle, the second in command stands to the left, And the commander in chief to the right. This means they stand as in funerals. When many people are killed They should be mourned and lamented. Those who are victorious in war Should follow the rites of funerals. "

" Arms, though they be beautiful, are of ill omen, abominable to all created beings. They who have the Tao love not their use. The place of honour is on the right in wartime; so thinketh the man of distinction. Sharp weapons are ill-omened, unworthy of such a man; he useth them only in necessity. He valueth peace and ease, desireth not violence of victory. To desire victory is to desire the death of men; and to desire that is to fail to propitiate the people. At feasts, the left hand is the high seat; at funerals, the right. The second in command of the army leadeth the left wing, the commander-in-chief, the right wing; it is as if the battle were a rite of mourning! He that hath slain most men should weep for them most bitterly; so then the place of the victor is assigned to him with philosophical propriety. "

" Military weapons are implements (ch'i) of ill omen, Avoided (o) even by natural creatures (wu). Hence the Taoist does not indulge (ch'u) in them. The princely person (chün-tzu) in dwelling honors the left, In military campaigns honors the right. Hence military weapons are not implements of a princely person. Military weapons, being implements of ill omen, Are to be employed only in dire necessity. Better to regard them with lack of interest. Do not admire (mei) them. If one admires (mei) them, One would be rejoicing in the killing of people. But whoever rejoices in the killing of people, Will not be successful (chih) in the world. Therefore in joyful affairs the left is honored, In mournful affairs the right is honored. The Second-in-Command takes the place of the left, The Commander-in-Chief takes the place of the right, Meaning that this is his place in the funeral rite. When many people have been killed, Wail them with sorrow and lamentations. When victorious in battle, Mark the occasion with the rite (li) of funeral. "

" Fine weapons are the tools of evil; All things are likely to hate them. So those with Tao do not want to deal with them. The gentleman who stays at home values the left; In war, he values the right. Weapons are the tools of evil, not the tools of the gentleman. When he uses them unavoidably, he is most calm and detached And does not glorify his victory. To glorify means to relish the murder of people, Relishing the murder of people, One cannot exercise his will in the world. Happy occasions prefer the left. Sorrowful occasions prefer the right. The lieutenant-general is placed on the left. The general-in-chief is placed on the right. This means observing this occasion with funeral rites. Having killed many people, one should lament with sorrow and grief. Victory in war must be observed with funeral rites.* "

" A strong military, a tool of misfortune All things detest it Therefore, those who possess the Tao avoid it Honorable gentlemen, while at home, value the left When deploying the military, value the right The military is a tool of misfortune Not the tool of honorable gentlemen When using it out of necessity Calm detachment should be above all Victorious but without glory Those who glorify Are delighting in the killing Those who delight in killing Cannot achieve their ambitions upon the world Auspicious events favor the left Inauspicious events favor the right The lieutenant general is positioned to the left The major general is positioned to the right We say that they are treated as if in a funeral The multitude who have been killed Should be mourned with sadness Victory in war should be treated as a funeral "

" The fact is that weapons are ominous vessels, Which people abhor, And those attaining Dao avoid. In times of peace, men of honor esteem the left; When it comes to using arms they esteem the right. For arms are ominous utensils Not the vessels of men of honor. They are used only as the last resort, And should preferably be treated lightly. A victory is not to be glorified; Those who glorify a victory Are gloating over killing human beings. And those who gloat over killing people Must not be granted their worldly ambitions. On happy occasions the left is the upper hand; On woeful occasions the right is the upper hand. The lieutenant general is positioned on the left; The general is positioned on the right. That is how a funeral ceremony is conducted. With multitudes slaughtered, One should grieve over the occasion. The victory should be treated as a funeral. "

" Ornamental weapons are not instruments of joy, but objects of hatred to every creature. Therefore he who has Tau will not stay where they are. The superior man in his home makes the left hand (the weak side) the place of honour. But he who goes forth to use weapons of war honours the right (the strong) hand. They are instruments of evil omen. They are not the tools of a superior man. He uses them only when he cannot help it. Peace is his highest aim. When he conquers he is not elated. To be elated is to rejoice at the destruction of human life. And he who rejoices at the destruction of human life, is not fit to be entrusted with power in the world. In a prosperous state of affairs, the left side is preferred; and in an adverse state of affairs, the right side is preferred. The adjutant-general takes his place on the left, and the general-in-chief takes his place on the right. Now, I say, this is just the order of a funeral. He who has been instrumental in killing many people should mourn over them with bitter tears. Therefore, those who have been victorious in battle are disposed after the order of a funeral. "

" Military weapons are inauspicious instruments, And are so generally despised That even those who want things Cannot abide them. Rulers under normal circumstances take the left side as the seat of honor, But when they go to war, they honor the right. Thus, military weapons are not the instruments of true rulers. Military weapons are inauspicious instruments, And so when you have no choice but to use them, It is best to do so coolly and without enthusiasm. Do not glorify weapons, For to do so is to delight in killing people, And anyone who delights in killing people Will come up short in the world. It is for this reason that on auspicious occasions we honor the left side, While at funerals we honor the right. Analogously, the lieutenant commander stands to the left And the supreme commander takes up his position on the right. This means that they are positioned as they would be at a funeral. When the casualties are high, Inspect the battleground with grief and remorse; When the war is won, Treat it as you would a funeral. "

" Tao is eternal and has no name. Though its simplicity seems insignificant, none in the world can master it. If kings and barons would hold on to it, all things would submit to the spontaneously. Heaven and earth unite to drip sweet dew. Without the command of men, its drips evenly over all. As soon as there were regulations and institutions, there were names. As soon as there were names, know that it is time to stop. It is by knowing when to stop that one can be free from danger. Analogically, Tao in the world may be compared to rivers and streams running into the sea. "

" The Tao is forever undefined. Small through it is in the uniformed state, it cannot be grasped. If kings and lords could harness it, The ten thousand things would naturally obey. Heaven and earth would come together And gentle rain fall. Men would need no more instruction and all things would take their course. Once the whole is divided, the parts need names. There are already enough names. One must know when to stop. Knowing when to stop averts trouble. Tao in the world is like a river flowing home to the sea. "

" 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. "

" Tao is absolute and has no name. Though the uncarved wood is small, It cannot be employed (used as vessel) by anyone. If kings and barons can keep (this unspoiled nature), The whole world shall yield them lordship of their own accord. The Heaven and Earth join, And the sweet rain falls, Beyond the command of men, Yet evenly upon all. Then human civilization arose and there were names. Since there were names, It were well one knew where to stop. He who knows where to stop May be exempt from danger. Tao in the world May be compared to rivers that run into the sea. "

" TAO is always nameless. Small as it is in its Primal Simplicity, It is inferior to nothing in the world. If only a ruler could cling to it, Everything will render homage to him. Heaven and Earth will be harmonized And send down sweet dew. Peace and order will reign among the people Without any command from above. When once the Primal Simplicity diversified, Different names appeared. Are there not enough names now? Is this not the time to stop? To know when to stop is to preserve ourselves from danger. The Tao is to the world what a great river or an ocean is to the streams and brooks. "

" Reason, in its eternal aspect, is unnamable. Although its simplicity seems insignificant, the whole world does not dare to suppress it. If princes and kings could keep it, the ten thousand things would of themselves pay homage. Heaven and earth would unite in dripping sweet dew, and the people with no one to command them would of themselves be righteous. As soon as Reason creates order, it becomes namable. Whenever the namable in its turn acquires existence, one learns to know when to stop. By knowing when to stop, one avoids danger. To illustrate Reason's relation to the world we compare it to streams and creeks in their course towards rivers and the ocean. "

" Tao is eternal, but has no fame (name); The Uncarved Block, though seemingly of small account, Is greater than anything that is under heaven. If kings and barons would but possess themselves of it, The ten thousand creatures would flock to do them homage; Heaven-and-earth would conspire To send Sweet Dew, Without law or compulsion, men would dwell in harmony. Once the block is carved, there will be names, And so soon as there are names, Know that it is time to stop. Only by knowing when it is time to stop can danger be avoided. To Tao all under heaven will come As streams and torrents flow into a great river or sea. "

" The Dao is constantly nameless. Though in its natural state it seems small, no one in the world dares to treat it as a subject. Were marquises and kings able to maintain it, The ten thousand things would submit to them on their own, And Heaven and Earth would unite to send forth sweet dew. By nature it would fall equally on all things, with no one among the people ordering that it be so. As soon as we start to establish a system, we have names. And as soon as there are set names, Then you must also know that it's time to stop. By knowing to stop—in this way you'll come to no harm. The Way's presence in the world Is like the relationship of small valley [streams] to rivers and seas. "

" Tao will always be nameless, an Uncarved Block although it is a thing of no account, no one in the world can make it his subject. If the princes and kings could watch over It, the thousands of things would on their own be as deferential as guests. Heaven and Earth would join together to send sweet dew. The people on their own would share equally without anyone giving orders. A comparison: Tao's presence in the world is like the relation of small river valleys to the Yang-tze and the ocean. "

" Existence is infinite, not to be defined; And, though it seem but a bit of wood in your hand, to carve as you please, It is not to be lightly played with and laid down. When rulers adhered to the way of life, They were upheld by natural loyalty: Heaven and earth were joined and made fertile, Life was a freshness of rain, Subject to none, Free to all. But men of culture came, with their grades and their distinctions; And as soon as such differences had been devised No one knew where to end them, Though the one who does know the end of all such differences Is the sound man: Existence Might be likened to the course Of many rivers reaching the one sea. "

" Tao is always without a name. Small as it may be in its original uniqueness, It is inferior to no power in the world. If a ruler can cleave to it, All beings will pay homage to him. Heaven and earth mingle in harmony and a sweet liquor rains down. Without command from above peace and order spread among the people. With the genesis of the world, names appeared. There are so many names, is it not time to stop? Knowing when to stop is to be free from danger. Tao is to the world as a valley or brook is to a river or ocean. "

" The Tao has never had a name simple and though small no one can command it if a lord upheld it the world would be his guest when Heaven joins with Earth they bestow sweet dew no one gives the order it comes down to all the first distinction gives us names after we have names we should know restraint who knows restraint knows no trouble to picture the Tao in the world imagine rivers and the sea "

" The Tao can't be perceived. Smaller than an electron, it contains uncountable galaxies. If powerful men and women could remain centered in the Tao, all things would be in harmony. The world would become a paradise. All people would be at peace, and the law would be written in their hearts. When you have names and forms, know that they are provisional. When you have institutions, know where their functions should end. Knowing when to stop, you can avoid any danger. All things end in the Tao as rivers flow into the sea. "

" The Name of Inner Life is Everlasting Tao. If only he is pure, though he may be small, The Servant of Tao dares to stand against the world. Tao is able to maintain the unity of prince and people; It subdues and binds all beings with each other; It united Heaven and Earth harmoniously to produce sweet dew; It gathers the people in the bonds of time and individuality. The Name produces, divides, and brings to life; Things produced ever return into the name. The Master also shall know how to rest in it. Knowing how to rest in it means that he never will decay. On the earth everywhere Tao exists, As the waters are collected in the valleys And return into the rivers and the seas. "

" Tao endures without a name. Though simple and slight, No one under heaven can master it. If kings and lords could posses it, All beings would become their guests. Heaven and earth together Would drip sweet dew Equally on all people Without regulation. Begin to make order, and names arise. Names lead to more names - And to knowing when to stop. Know when to stop: Avoid danger. Tao's presence in this world Is like valley streams Flowing into rivers and seas. "

" The Way is eternally nameless, Though simplicity is small, the world cannot subordinate it. If lords and monarchs can keep to it, all beings will naturally resort to them. Heaven and earth combine, thus showering sweet dew. No humans command it; it is even by nature. The Way is to the world as rivers and oceans to valley streams. "

" The way is for ever nameless. Though the uncarved block is small No one in the world dare claim its allegiance. Should lords and princes be able to hold fast to it The myriad creatures will submit of their own accord, Heaven and earth will unite and sweet dew will fall, And the people will be equitable, though no one so decrees. Only when it is cut are there names. As soon as there are names One ought to know that it is time to stop. Knowing when to stop one can be free from danger. The way is to the world as the River and the Sea are to rivulets andstreams. "

" Reason, so long as it remains absolute, is unnameable. Although its simplicity seems insignificant, the whole world does not dare to suppress it. If princes and kings could keep it, the ten thousand things would of themselves pay homage. Heaven and earth would unite in dropping sweet dew, and the people with no one to command them would of themselves be righteous. But as soon as Reason creates order, it becomes nameable. Whenever the nameable in its turn acquires existence, one learns to know when to stop. By knowing when to stop, one avoids danger. To illustrate Reason's relation to the world we compare it to streamlets and creeks in their course towards great rivers and the ocean. "

" The way goes on forever nameless. Uncut wood, nothing important, yet nobody under heaven dare try to carve it. If rulers and leaders could use it, the ten thousand things would gather in homage, heaven and earth would drop sweet dew, and people, without being ordered, would be fair to one another. To order, to govern, is to begin naming; when names proliferate it’s time to stop. If you know when to stop you’re in no danger. The Way in the world is as a stream to a valley, a river to the sea. "

" The Way is ever nameless. Though simple and subtle, The world cannot lead it. If princes and kings could follow it, All things would by themselves abide, Heaven and Earth would unite And sweet dew would fall. People would by themselves find harmony, Without being commanded. As soon as rules were made, names were given. There are already many names. One must know when it is enough. Those who know when it is enough will not perish. What the Way is to the world, The stream is to the river and the sea. "

" The All-Tao hath no name. It is That Minute Point yet the whole world dare not contend against him that hath it. Did a lord or king gain it and guard it, all men would obey him of their own accord. Heaven and Earth combining under its spell, shed forth dew, extending throughout all things of its own accord, without man's interference. Tao, in its phase of action, hath a name. Then men can comprehend it; when they do this, there is no more risk of wrong or ill-success. As the great rivers and the oceans are to the valley streams, so is the Tao to the whole universe. "

" Tao everlasting (ch'ang) is the nameless uncarved wood (p'u). Though small, Nothing under heaven can subjugate it (mo neng ch'en). If kings and barons can abide by (shou) it, All creatures will arrive as guests (pin) to a banquet. Heaven and earth unite, To send down the sweet rain. Without being commanded by the people (mo chih ling), It falls evenly (chün) by itself. At the beginning of institution names come to be. Once there are names, One must know when to stop (chih chih). One who knows when to stop does not become exhausted (pu tai). Tao in the world is like Valley streams flowing into rivers and seas. "

" Tao is constantly nameless. Though the unhewn wood is small,* No one in the world dares to subjugate it. If dukes and kings can keep it, All things will become guests by themselves.** Heaven and earth conjugate*3* in dropping sweet dew; People without being ordered are fair to each other.*4* In the beginning of creation, all were given names. Having names, they know their limits. Knowing their limits keeps them from danger.*5* Thus Tao is to the world As brooks and valleys are to rivers and seas. "

" The Tao, eternally nameless Its simplicity, although imperceptible Cannot be treated by the world as subservient If a sovereign can hold on to it All will follow by themselves The heaven and earth, together harmoniously Will rain sweet dew People won't need to force it, it will adjust by itself In the beginning of creation, there were names Names came to exist everywhere One should know when to stop Knowing when to stop, thus avoiding danger The existence of the Tao in the world Is like streams in the valley into rivers and the ocean "

" Dao in its eternity is the nameless pristine timber. Though small, No one in this world can subdue it. If lords and kings can abide by it, All things will submit themselves. When Heaven and Earth copulate, Sweet dewdrops fall. People share them equally without being told to. When things begin to grow, they take on names. As names are established, They know their limits. Knowing their limits, they avoid hazards. For the world is to Dao, What brooks and ravines are to the rivers and seas. "

" Tau, as it is eternal, has no name. But, though it is insignificant (so little even as to have no name) in its primordial simplicity, the world dares not make a servant of it. If a prince or a king could keep this, everything would spontaneously submit to him; heaven and earth would combine to send down upon him refreshing dew; and the people, without orders, would of themselves harmonize together. If he should ever begin to regulate things with distinctions of names, he would then be getting a name; but he would know to stop at that point, and thereby escape the danger. Tau, as it exists in this world, is like the streams and valleys in relation to the great rivers and seas.* "

" Way-making (dao) is really nameless (wuming). Although in this unworked state it is of little consequence, No one in the world would dare to condescend to it. Were the nobles and kings able to respect this, All things (wanwu) would defer of their own accord. The heavens and the earth would come together To send down their sweet honey, And without being so ordered, The common people would see that it is distributed equitably. When we start to regulate the world we introduce names. But once names have been assigned, We must also know when to stop. Knowing when to stop is how to avoid danger. As an analogy to describe way-making in the world: The small creeks flow into the rivers and seas. "

" He who knows others is wise; He who knows himself is enlightened. He who conquers others has physical strength. He who conquers himself is strong. He who is contented is rich. He who acts with vigour has will. He who does not lose his place (with Tao) will endure. He who dies but does not really perish enjoys long life. "

" Knowing others is wisdom; Knowing the self is enlightenment. Mastering others requires force; Mastering the self needs strength. He who knows he has enough is rich. Perseverance is a sign of will power. He who stays where he is endures. To die but not to perish is to be eternally present. "

" 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. "

" He who knows others is learned; He who knows himself is wide. He who conquers others has power of muscles; He who conquers himself is strong. He who is contented is rich. He who id determined has strength of will. He who does not lose his center endures. He who dies yet (his power) remains has long life. "

" HE who knows men is clever; He who knows himself has insight. He who conquers men has force; He who conquers himself is truly strong. He who knows when he has got enough is rich, And he who adheres assiduously to the path of Tao is a man of steady purpose. He who stays where he has found his true home endures long, And he who dies but perishes not enjoys real longevity. "

" One who knows others is clever, but one who knows himself is enlightened. One who conquers others is powerful, but one who conquers himself is mighty. One who knows contentment is rich and one who pushes with vigor has will. One who loses not his place endures. One who may die but will not perish, has life everlasting. "

" To understand others is to have knowledge; To understand oneself is to be illumined. To conquer others needs strength; To conquer oneself is harder still. To be content with what one has is to be rich. He that works through violence may get his way; But only what stays in its place Can endure. When one dies one is not lost, there is no other longevity. "

" To understand others is to be knowledgeable; To understand yourself is to be wise. To conquer others is to have strength; To conquer yourself is to be strong. To know when you have enough is to be rich. To go forward with strength is to have ambition. To not lose your place is to last long. To die but not be forgotten—that's [true] long life. "

" One who understands others is clever one who understands himself has Clarity. One who wins out over others has power one who wins out over himself is strong. One who is content is wealthy one strong in his practice is self-possessed. One who does not leave his place is lasting one who dies and does not perish is truly long lived. "

" Knowledge studies others, Wisdom is self-known; Muscle masters brothers, Self-mastery is bone; Content need never borrow, Ambition wanders blind: Vitality cleaves to the marrow Leaving death behind. "

" One who knows others is intelligent; One who knows himself is enlightened. One who conquers men is strong; One who conquers himself has strength. One who knows sufficiency is rich. One who pursues his objective with steadfastness has willpower. One who does not lose what he has gained is durable. One who dies yet still remains has longevity. "

" Who knows others is perceptive who knows himself is wise who conquers others is forceful who conquers himself is strong who knows contentment is wealthy who strives hard succeeds who doesn't lose his place endures who dies but doesn't perish lives on "

" Knowing others is intelligence; knowing yourself is true wisdom. Mastering others is strength; mastering yourself is true power. If you realize that you have enough, you are truly rich. If you stay in the center and embrace death with your whole heart, you will endure forever. "

" He who knows men is wise, He who knows himself can see clearly. He who conquers men has strength, He who conquers himself has power He who knows that he has enough is rich, He who acts with energy has a strong will. He who fails not to find the Self shall endure, He who dies, but does not perish, shall endure for ever. "

" Knowing others is intelligent. Knowing yourself is enlightened. Conquering others takes force. Conquering yourself is true strength. Knowing what is enough is wealth. Forging ahead shows inner resolve. Hold your ground and you will last long. Die without perishing and your life will endure. "

" Those who know others are wise; those who know themselves are enlightened. Those who overcome others are powerful; those who overcome themselves are strong. Those who are contented are rich; those who act strongly have will. Those who do not lose their place endure; those who die without perishing live long. "

" He who knows others is clever; He who knows himself has discernment. He who overcomes others has force; He who overcomes himself is strong. He who knows contentment is rich; He who perseveres is a man of purpose; He who does not lose his station will endure; He who lives out his days has had a long life. "

" One who knows others is clever, but one who knows himself is enlightened. One who conquers others is powerful, but one who conquers himself is mighty. One who knows sufficiency is rich. One who pushes with vigor has will, one who loses not his place endures. One who may die but will not perish, has life everlasting. "

" Knowing other people is intelligence, knowing yourself is wisdom. Overcoming others takes strength, overcoming yourself takes greatness. Contentment is wealth. Boldly pushing forward takes resolution. Staying put keeps you in position. To live till you die is to live long enough. "

" Those who understand others are clever, Those who understand themselves are wise. Those who defeat others are strong, Those who defeat themselves are mighty. Those who know when they have enough are rich. Those who are unswerving have resolve. Those who stay where they are will endure. Those who die without being forgotten get longevity. "

" He who understandeth others understandeth Two; but he who understandeth himself understandeth One. He who conquereth others is strong; but he who conquereth himself is stronger yet. Contentment is riches; and continuous action is Will. He that adapteth himself perfectly to his environment, continueth for long; he who dieth without dying, liveth for ever. "

" One who knows (chih) others is knowledgeable (chih); One who knows (chih) the self is enlightened (ming). One who overcomes others has physical might; One who overcomes the self (tzu sheng) is strong (ch'iang). One who knows contentment (chih tsu) is rich; One who acts strongly (ch'iang) has will power (chih). One who does not lose where one belongs lasts long; One who dies without perishing (wang) has longevity. "

" To know others is to be clever. To know oneself is to have discernment.* To overcome others takes force. To overcome oneself takes strength.** To be content is riches.*3* To act perseveringly takes will.*4* Not to lose one's place means one can last long.*5* To die without extinction means longevity.*6* "

" Those who understand others are intelligent Those who understand themselves are enlightened Those who overcome others have strength Those who overcome themselves are powerful Those who know contentment are wealthy Those who proceed vigorously have willpower Those who do not lose their base endure Those who die but do not perish have longevity "

" He who knows others is intelligent; He who knows himself is enlightened. He who overcomes others shows might; He who overcomes himself shows strength. He who is content is rich. He who is diligent has will. He who does not lose his foundation endures. He who dies but never vanishes enjoys longevity. "

" He who knows others is wise. He who knows himself is enlightened. He who conquers others is strong. He who conquers himself is mighty. He who knows when he has enough is rich. He who walks with energy has a purpose. He who does not miss his proper place continues long. He who dies, but perishes not, enjoys longevity. "

" To know others is wisdom; To know oneself is acuity (ming). To conquer others is power, To conquer oneself is strength. To know contentment is to have wealth. To act resolutely is to have purpose. To stay one’s ground is to be enduring. To die and yet not be forgotten is to be long-lived. "

" The Great Tao flows everywhere. It may go left or right. All things depend on it for life, and it does not turn away from them. It accomplishes its task, but does not claim credit for it. It clothes and feeds all things but does not claim to be master over them. Always without desires it may be called the Small. All things come to it and it does not master them; it may be called the Great. Therefore (the sage) never strives himself for the great, and thereby the great is achieved. "

" The great Tao flows everywhere, both to the left and to the right. The ten thousand things depend upon it; it holds nothing back. It fulfills its purpose silently and makes no claim. It nourishes the ten thousand things, And yet is not their lord. It has no aim; it is very small. The ten thousand things return to it, Yet it is not their lord. It is very great. It does not show greatness, And is therefore truly great. "

" 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. "

" The Great Tao flows everywhere, (Like a flood) it may go left or right. The myriad things derive their life from it, And it does not deny them. When its work is accomplished, It does not take possession. It clothes and feeds the myriad things, Yet does not claim them as its own. Often (regarded) without mind or passion, It may be considered small. Being the home of all things, yet claiming not, It may be considered great. Because to the end it does not claim greatness, Its greatness is achieved. "

" THE Great Tao is universal like a flood. How can it be turned to the right or to the left? All creatures depend on it, And it denies nothing to anyone. It does its work, But it makes no claims for itself. It clothes and feeds all, But it does not lord it over them: Thus, it may be called "the Little." All things return to it as to their home, But it does not lord it over them: Thus, it may be called "the Great." It is just because it does not wish to be great That its greatness is fully realised. "

" How all-pervading is the great Reason! It can be on the left and it can be on the right. The ten thousand things depend upon it for their life, and it refuses them not. When its merit is accomplished it assumes not the name. Lovingly it nourishes the ten thousand things and plays not the lord. Ever desireless it can be classed with the small. The ten thousand things return home to it. It plays not the lord. It can be classed with the great. Therefore The holy man unto death does not make himself great and can thus accomplish his greatness. "

" Great Tao is like a boat that drifts; It can go this way; it can go that. The ten thousand creatures owe their existence to it and it does not disown them; Yet having produced them, it does not take possession of them. Makes no claim to be master over them, (And asks for nothing from them.) Therefore it may be called the Lowly. The ten thousand creatures obey it, Though they know not that they have a master; Therefore it is called the Great. So too the Sage just because he never at any time makes a show of greatness In fact achieves greatness. "

" The Way floats and drifts; It can go left or right. It accomplishes its tasks and completes its affairs, and yet for this it is not given a name. The ten thousand things entrust their lives to it, and yet it does not act as their master. Thus it is constantly without desires. It can be named with the things that are small. The ten thousand things entrust their lives to it, and yet it does not not act as their master. It can be named with the things that are great. Therefore the Sage's ability to accomplish the great Comes from his not playing the role of the great. Therefore he is able to accomplish the great. "

" Great Tao drifts - it can go right or go left. The thousands of things depend on it for life, it rejects nothing. It achieves successes, but does not hold tight to the fame. It clothes and feeds the thousands of things but does not act the ruler. Always: Desiring nothing, it can be called 'of no account.' The thousands of things turn back to it but it does not act the ruler - it can be called 'Great' Because in the end it does not insist on its own greatness, yes, it is able to achieve its full greatness. "

" Bountiful life, letting anyone attend, Making no distinction between left or right. Feeding everyone, refusing no one, Has not provided this bounty to show how much it owns, Has not fed and clad its guests with any thought of claim; And, because it lacks the twist Of mind or body in what it has done, The guile of head or hands, Is not always respected by a guest. Others appreciate welcome from the perfect host Who, barely appearing to exist, Exists the most. "

" The great Tao is so all pervasive, how can we tell where its right or left is? All things depend on it for growth, and it requires nothing from them. It accomplishes its work, but makes no claim for itself. It clothes and feeds all, but it does not control them. Everlasting Non-desire is called "the lesser." That all things return to it and yet it does not control them is called "the greater." Because it never insists on its greatness, Its greatness becomes a reality. "

" The Tao drifts it can go left or right everything lives by its grace but it doesn't speak when its work succeeds it makes no claim it has no desires shall we call it small everything turns to it but it wields no control shall we call it great therefore the sage never acts great thus he can do great things "

" The great Tao flows everywhere. All things are born from it, yet it doesn't create them. It pours itself into its work, yet it makes no claim. It nourishes infinite worlds, yet it doesn't hold on to them. Since it is merged with all things and hidden in their hearts, it can be called humble. Since all things vanish into it and it alone endures, it can be called great. It isn't aware of its greatness; thus it is truly great. "

" Great Tao flows everywhere, It extends to the left and to the right. All beings receive It in order to live and be free. It works out perfectness in them although It possesses not a Name. It protects them with love and sustains them, but does not claim to be Ruler of their actions. Always seeking the innermost, you may say that Its Name is in the Small. All beings return again into It, yet It does not claim to be Ruler of their actions. You may say that Its Name is in the Great. That is why, to the end of his life, the self-controlled man is not great in action, Thus he is able to perfect his greatness. "

" Great Tao overflows. To the left To the right. All beings owe their life to it And do not depart from it. It acts without a name. It clothes and nourishes all beings But does not become their master. Enduring without desires, It may be called slight. All beings return to it, But it does not become their master. It may be called immense. By not making itself great, It can do great things. "

" The Great Way is universal; it can apply to the left or the right. All beings depend on it for life, and it does not refuse. Its accomplishments fulfilled, it does not dwell on them. It lovingly nurtures all beings, but does not act as their ruler. As it has no desire, it can be called small. All beings take to it, yet it does not act as their ruler, it can be called great. Therefore sages never contrive greatness; that is why they can become so great. "

" The way is broad, reaching left as well as right. The myriad creatures depend on it for life yet it claims no authority. It accomplishes its task yet lays claim to no merit. It clothes and feeds the myriad creatures yet lays no claim to beingtheir master. For ever free of desire, it can be called small; Yet as it lays no claim to being master when the myriad creatures turnto it, it can be called great. It is because it never attempts itself to become great that it succeedsin becoming great. "

" How all-pervading is the great Reason ! It can be on the left and it can be on the right. The ten thousand things depend upon it for their life, and it refuses them not. When its merit is accomplished it assumes not the name. Lovingly it nourishes the ten thousand things and plays not the lord. Ever desireless it can be classed with the small. The ten thousand things return home to it. It plays not the lord. It can be classed with the great. Therefore, the holy man unto death does not make himself great and can thus accomplish his greatness. "

" The Great Way runs to left, to right, the ten thousand things depending on it, living on it, accepted by it. Doing its work, it goes unnamed. Clothing and feeding the ten thousand things, it lays no claim on them and asks nothing of them. Call it a small matter. The ten thousand things return to it, though it lays no claim on them. Call it great. So the wise soul without great doings achieves greatness. "

" The great Way is all-pervading. It reaches to the left and to the right. All things depend on it with their existence. Still it demands no obedience. It demands no honor for what it accomplishes. It clothes and feeds all things without ruling them. It is eternally without desire. So, it can be called small. All things return to it, Although it does not make itself their ruler. So, it can be called great. Therefore, the sage does not strive to be great. Thereby he can accomplish the great. "

" The Tao is immanent; it extendeth to the right hand as to the left. All things derive from it their being; it createth them, and all comply with it. Its work is done, and it proclaimeth it not. It is the ornament of all things, yet it claimeth not fief of them; there is nothing so small that it inhabiteth not, and informeth it. All things return without knowledge of the Cause thereof; there is nothing so great that it inhabiteth not, and informeth it. In this manner also may the Sage perform his Works. It is by not thrusting himself forward that he winneth to his success. "

" The great Tao floods over, To the left, to the right. Ten thousand beings live by it, And it does not reject them. Work is accomplished (ch'eng), yet it has no name. It clothes and nourishes ten thousand beings, But does not lord over them. Always without desire, It may be named the small; Ten thousand beings return (kuei) to it, Yet it does not lord over them, It may be named the great. Because it never considers itself great, Therefore it can accomplish (ch'eng) its greatness. "

" The great Tao overflows, able to move left and right.* All things rely on it for life, But it does not dominate them. Completing its task without possession, Clothing and feeding all things, Without wanting to be their master. Always void of desire, It can be called Small.** All things return to it Without its being their master; It can be called Great.*3* Just because the Sage would never regard himself as great, He is able to attain his own greatness.*4* "

" The great Tao is like a flood It can flow to the left or to the right The myriad things depend on it for life, but it never stops It achieves its work, but does not take credit It clothes and feeds myriad things, but does not rule over them Ever desiring nothing It can be named insignificant Myriad things return to it but it does not rule over them It can be named great Even in the end, it does not regard itself as great That is how it can achieve its greatness "

" The great Dao overflows; It can go left, it can go right. All things depend on it for life and it never declines; It accomplishes but never possesses. It nurtures all things but never dominates; That may be called small. All things submit themselves to it but it never dominates; That may be called great. Because it never claims its own greatness, It therefore achieves greatness. "

" Great Tau is all-pervading. It can be on the right hand and also at the same time on the left. All things wait upon it for life, and it refuses none. When its meritorious work is done, it takes not the name of merit. In love it nourishes all things, and does not lord it over them. It is ever free from ambitious desires. It may be named with the smallest. All things return home to it, and it does not lord it over them. It may be named with the greatest. This is how the wise man, to the last, does not make himself great, and therefore he is able to achieve greatness. "

" Way-making (dao) is an easy-flowing stream Which can run in any direction. With all things accomplished and the work complete, It does not assume any proprietary claim. Since all things (wanwu) offer it allegiance And yet it does not act as master, It can be counted among things of the most minor significance. And since all things offer it allegiance And yet it does not act as master, It can also be counted among things of the greatest significance. It is thus that the capacity of the sages to become great Is simply because they do not try to do great things. This is why they are indeed able to be great. "

" Hold fast to the great form (Tao), And all the world will come. They come and will encounter no harm; But enjoy comfort, peace, and health. When there are music and dainties, Passing strangers will stay. But the words uttered by Tao, How insipid and tasteless! We look at it; it is imperceptible. We listen to it; it is inaudible. We use it; it is inexhaustible. "

" All men will come to him who keeps to the one, For there lie rest and happiness and peace. Passersby may stop for music and good food, But a description of the Tao Seems without substance or flavor. It cannot be seen, it cannot be heard, And yet it cannot be exhausted. "

" 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. "

" Hold the Great Symbol and all the world follows, Follows without meeting harm, (And lives in) health, peace, commonwealth. Offer good things to eat And the wayfarer stays. But Tao is mild to the taste. Looked at, it cannot be seen; Listened to, it cannot be heard; Applied, its supply never fails. "

" HE who holds the Great Symbol will attract all things to him. They flock to him and receive no harm, for in him they find peace, security and happiness. Music and dainty dishes can only make a passing guest pause. But the words of Tao possess lasting effects, Though they are mild and flavourless, Though they appeal neither to the eye nor to the ear. "

" "Who holdeth fast to the great Form, Of him the world will come in quest: For there we never meet with harm, There we find shelter, comfort, rest." Music with dainties makes the passing stranger stop. But Reason, when coming from the mouth, how tasteless is it! It has no flavor. When looked at, there is not enough to be seen; when listened to, there is not enough to be heard. However, when used, it is inexhaustible. "

" He who holding the Great From goes about his work in the empire Can go about his, yet do no harm. All is peace, quietness and security. Sound of music, smell of good dishes Will make the passing stranger pause. How difference the words that Tao gives forth! So thin, so flavourless! If one looks for Tao, there is nothing solid to see; If one listens for it, there is nothing loud enough to hear. Yet if one uses it, it is inexhaustible. "

" Hold on to the Great Image and the whole world will come to you. Come to you and suffer no harm; but rather know great safety and peace. Music and food—for these passing travelers stop. Therefore, of the Dao's speaking, we say: Insipid, it is! It's lack of flavor. When you look at it, it's not sufficient to be seen; When you listen to it, it's not sufficient to be heard; Yet when you use it, it can't be used up. "

" Grasp the Great Image and the world will come it will come and not be harmed - a great peace and evenness. or music and cakes, passing strangers stop Tao flowing from the lips - flat. No taste to it. Look for it: you will not be satisfied looking listen for it: you will not be satisfied listening put it into practice: you will not be satisfied stopping. "

" If the sign of life is in your face He who responds to it Will feel secure and fit As when, in a friendly place, Sure of hearty care, A traveler gladly waits. Though it may not taste like food And he may not see the fare Or hear a sound of plates, How endless it is and how good! "

" The world moves toward the possessor of the great image. Moving toward him there is no harm, only peace and order. The passing guest pauses for sweetmeats and music. The Tao that can be uttered seems bland, even flavourless. It does not appear noteworthy. It does not sound worth listening to. It has unlimited uses. "

" Hold up the Great Image and the world will come and be beyond harm safe serene and at one fine food and song detain passing guests when the Tao speaks it's senseless and plain we look and don't see it we listen and don't hear it but we use it without end "

" She who is centered in the Tao can go where she wishes, without danger. She perceives the universal harmony, even amid great pain, because she has found peace in her heart. Music or the smell of good cooking may make people stop and enjoy. But words that point to the Tao seem monotonous and without flavor. When you look for it, there is nothing to see. When you listen for it, there is nothing to hear. When you use it, it is inexhaustible. "

" Hold fast the idea of "The Great," Then all men will be drawn to you. They will come to you and receive no hurt, But rest, peace and great calm. When you provide music and exquisite food The traveller will stay with you gladly. When the Tao flows out from you to him By his palate he does not detect its savour, By his eye he cannot perceive it, By his ears he cannot hear it, But in using it he finds it to be inexhaustible. "

" Hold the great elephant - The great image - And the world moves. Moves without danger In safety and peace. Music and sweets Make passing guests pause, But the Tao emerges Flavourless and bland. Look - you won't see it. Listen - You won't hear it. Use it - You will never use it up. "

" When holding the Great Image, the world goes on and on without harm, peaceful, even, tranquil. When there is music and dining, passing travelers stop; but the issue of the Way is so plain as to be flavorless. When you look at it, it is invisible; when you listen to it, it is inaudible; when you use it, it cannot be exhausted. "

" Have in your hold the great image And the empire will come to you. Coming to you and meeting with no harm It will be safe and sound. Music and food Will induce the wayfarer to stop. The way in its passage through the mouth is without flavor. It cannot be seen, It cannot be heard, Yet it cannot be exhausted by use. "

" Who holdeth fast to the great Form, Of him the world will come in quest : For there they never meet with harm, But find contentment, comfort, rest. Music with dainties makes the passing stranger stop. But Reason, when coming from the mouth, how tasteless is it ! It has no flavor. When looked at, there is not enough to be seen ; when listened to, there is not enough to be heard. However, its use is inexhaustible. "

" Hold fast to the great thought and all the world will come to you, harmless, peaceable, serene. Walking around, we stop for music, for food. But if you taste the Way it’s flat, insipid. It looks like nothing much, it sounds like nothing much. And yet you can’t get enough of it. "

" Hold on to the great image, And the whole world follows, Follows unharmed, Content and completely at peace. Music and food make the traveler halt. But words spoken about the Way have no taste. When looked at, there's not enough to see. When listened to, there's not enough to hear. When used, it is never exhausted. "

" The whole world is drawn to him that hath the likeness of the Tao. Men flock unto him, and suffer no ill, but gain repose, find peace, enjoy all ease. Sweet sounds and cates lure the traveler from his way. But the Word of the Tao; though it appear harsh and insipid, unworthy to hearken or to behold; hath his use all inexhaustible. "

" Hold aloft the Great Image (hsiang), The whole world will go to it. Going to it, they will meet with no harm, Only safety, peace, and contentment (an p'ing t'ai). When music and dainty dishes are offered, The passers-by stop. Tao, when it is uttered by the mouth, Is so bland it has no flavor. When looked at, it is not enough to be seen. When listened to, it is not enough to be heard, When used (yung), it is inexhaustible. "

" Hold on to the great image And the whole world will follow.* Following without harm, in safety, peace, and comfort.** Music and viand will cause the traveler to stop. But Tao spoken by mouth is flavorless and bland. Looked at, it cannot be seen. Listened to, it cannot be heard. Used, it will never be exhausted.*3* "

" Hold the great image The world will come They come without harm, in harmonious peace Music and food, passing travelers stop The Tao that is spoken out of the mouth Is bland and without flavor Look at it, it cannot be seen Listen to it, it cannot be heard Use it, it cannot be exhausted "

" When the Great Image is upheld, All under Heaven flock to it. Flocking together but causing no harm, All live in peace and tranquility. Music and food May make passers-by pause; But Dao, when expressed, Tastes as bland as it is flavorless. You look at it but cannot see, You listen to it but cannot hear, You use it and it cannot be exhausted. "

" Lay hold on the great form (of Tau), and the whole world will go to you. It will go to you, and suffer no injury; and its rest and peace will be glorious. (If you have) music and dainties, the passing stranger will stop (at your door). Tau, in its passing out of the mouth, is weak and tasteless. If you look at it, there is nothing to fill the eye. If you listen to it, there is nothing to fill the ear. But if you use it, it is inexhaustible. "

" Seize the great image And the world will flock to you. Flocking to you they come to no harm, And peace and security prevails. Passing travelers will interrupt their journey For music and fine fare. But were way-making (dao) to be put into words: It could be said to be so bland and insipid that it has no taste. Look for it and there is nothing to see, Listen for it and there is nothing to hear, And yet in availing oneself of it, it is inexhaustible. "

" In order to contract, It is necessary first to expand. In order to weaken, It is necessary first to strengthen. In order to destroy, It is necessary first to promote. In order to grasp, It is necessary first to give. This is called subtle light. The weak and the tender overcome the hard and the strong. Fish should not be taken away from water. And sharp weapons of state should not be displayed to the people. "

" That which shrinks Must first expand. That which fails Must first be strong. That which is cast down Must first be raised. Before receiving There must be giving. This is called perception of the nature of things. Soft and weak overcome hard and strong. Fish cannot leave deep waters, And a country's weapons should not be displayed. "

" 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. "

" He who is to be made to dwindle (in power) Must first be caused to expand. He who is to be weakened Must first be made strong. He who is to be laid low Must first be exalted to power. He who is to be taken away from Must first be given, - This is the Subtle Light. Gentleness overcomes strength: Fish should be left in the deep pool, And sharp weapons of the state should be left Where none can see them. "

" WHAT is in the end to be shrunken, Begins by being first stretched out. What is in the end to be weakened, Begins by being first made strong. What is in the end to be thrown down, Begins by being first set on high. What is in the end to be despoiled, Begins by being first richly endowed. Herein is the subtle wisdom of life: The soft and weak overcomes the hard and strong. Just as the fish must not leave the deeps, So the ruler must not display his weapons. "

" That which is about to contract has surely been expanded. That which is about to weaken has surely been strengthened. That which is about to fall has surely been raised. That which is about to be despoiled has surely been endowed. This is an explanation of the secret that the tender and the weak conquer the hard and the strong. As the fish should not escape from the deep, so with the country's sharp tools the people should not become acquainted. "

" What is in the end to be shrunk Must first be stretched. Whatever is to be weakened Must begin by being made strong. What is to be overthrown Must begin by being set up. He who would be a taker Must begin as a giver. This is called “dimming” one's light. It is thus that the soft overcomes the hard And the weak, the strong. “It is best to leave the fish down in his pool; Best to leave the State's sharpest weapons wherenone can see them.” "

" If you wish to shrink it, You must certainly stretch it. If you wish to weaken it, You must certainly strengthen it. If you wish to desert it, You must certainly work closely with it. If you wish to snatch something from it, You must certainly give something to it. This is called the Subtle Light. The submissive and weak conquer the strong. Fish should not be taken out of the depths; The state's sharp weapons should not be shown to the people. "

" When you want to shrink something you must always enlarge it. When you want to weaken something you must always strengthen it. When you want to neglect something you must always involve yourself with it. When you want to deprive something you must always give to it. This is called 'Subtle Clarity.' Softness and Weakness overcome what is hard and strong. "The fish must not leave the depths the state's 'sharp weapons' must not be shown to others." "

" He who feels punctured Must once have been a bubble, He who feels unarmed Must have carried arms, He who feels belittled Must have been consequential, He who feel5 deprived Must have had privilege, Whereas a man with insight Knows that to keep under is to endure. What happens to a fish pulled out of a pond? Or to an implement of state pulled out of a scabbard? Unseen, they survive. "

" That which should be reduced, must first be enlarged. That which should be weakened, must first be strengthened. That which should be abolished, must first be established. That which should be taken away, must first be given. Softness and suppleness overcome hardness and strength. Fish cannot leave the depths. The sharpest weapons of the state must not be displayed. "

" What you would shorten you should therefore lengthen what you would weaken you should therefore strengthen what you would topple you should therefore raise what you would take you should therefore give this is called hiding the light the weak conquering the strong fish can't survive out of the deep as state's greatest tool is not meant to be shown "

" If you want to shrink something, you must first allow it to expand. If you want to get rid of something, you must first allow it to flourish. If you want to take something, you must first allow it to be given. This is called the subtle perception of the way things are. The soft overcomes the hard. The slow overcomes the fast. Let your workings remain a mystery. Just show people the results. "

" If you desire to breathe deeply, you must first empty the lungs. If you desire to be strong, you must first learn to be weak. If you desire to be in a lofty position, you must first learn to take a lowly position. If you desire to be enriched by gifts, you must first give away all that you have. This is called concealment and enlightenment. The soft overcomes the hard. The weak overcomes the strong. Fish cannot swim safely in shallow waters. The secrets of government of a kingdom should not be revealed to the people. "

" To collect, first scatter. To weaken, first strengthen. To abolish, first establish. To conclude, first initiate. This is called subtle illumination. Soft and weak overcome stiff and strong. Fish cannot escape the deep pool. A country's sharpest weapons Cannot be displayed. "

" Should you want to contain something, you must first deliberately let it expand. Should you want to weaken something, you must deliberately let it grow strong. Should you want to eliminate something, you must deliberately allow it to flourish. This is called subtle illumination. Flexible and yielding overcome adamant coerciveness. Fish shouldn't be taken from the depths; the effective tools of the nation shouldn't be shown to others. "

" If you would have a thing shrink, You must first stretch it; If you would have a thing weakened, You must first strengthen it; If you would have a thing laid aside, You must first set it up; If you would take from a thing, You must first give to it. This is called subtle discernment: The submissive and weak will overcome the hard and strong. The fish must not be allowed to leave the deep; The instruments of power in a state must not be revealed to anyone. "

" That which is about to contract has surely been [first] expanded. That which is about to weaken has surely been [first] strengthened. That which is about to fall has surely been [first] raised. That which is about to be despoiled has surely been [first] endowed. This is an explanation of the secret that the tender and the weak conquer the hard and the strong. [Therefore beware of hardness and strength:] As the fish should not escape from the deep, so with the country's sharp tools the people should not become acquainted. "

" What seeks to shrink must first have grown; what seeks weakness surely was strong. What seeks its ruin must first have risen; what seeks to take has surely given. This is called the small dark light: the soft, the weak prevail over the hard, the strong. "

" What should be shrunken must first be stretched. What should be weakened must first be strengthened. What should be abolished must first be cherished. What should be deprived must first be enriched. This is called understanding the hidden. The soft and weak overcome the hard and strong. The fish cannot leave the deep waters. The state's weaponry should not be displayed. "

" In order to draw breath, first empty the lungs; to weaken another, first strengthen him; to overthrow another, first exalt him; to despoil another, first load him with gifts; this is called the Occult Regimen. The soft conquereth the hard; the weak pulleth down the strong. The fish that leaveth ocean is lost; the method of government must be concealed from the people. "

" What is to be reduced, Must first be expanded. What is to be weakened, Must first be made strong (ch'iang). What is to be abolished, Must first be established. What is to be taken away, Must first be given. This is called the subtle illumination (wei ming). The soft and weak overcome the hard and strong. Fish must not leave the stream. Sharp weapons (ch'i) of a state, Must not be displayed. "

" About to shut it, let it first be opened. About to weaken it, let it first be strengthened. About to destroy it, let it first be advanced. About to snatch it, let it first be given away. This is called the subtle wisdom.* The soft overcomes the hard; The weak overcomes the strong. As fish cannot be separated from deep water, The state's sharp weapons cannot be shown to the people.** "

" If one wishes to shrink it One must first expand it If one wishes to weaken it One must first strengthen it If one wishes to discard it One must first promote it If one wishes to seize it One must first give it This is called subtle clarity The soft and weak overcomes the tough and strong Fish cannot leave the depths The sharp instruments of the state Cannot be shown to the people "

" If you want to close something, You must first open it. If you want to weaken something, You must first strengthen it. If you want to abolish something, You must first promote it. If you want to take something, You must first give it. That is called subtle premonition. The soft and weak overcomes the hard and strong; Fish cannot live out of deep water; The state must not flex its muscles. "

" (Nature) when about to contract any creature, is sure first to expand it; when about to weaken, is sure first to strengthen; when about to bring down, is sure first to raise up; when about to take away, is sure first to give. This is what I call the secret understanding. The tender and weak overcome the hard and the strong. As the fish cannot leave the deep (and live), so the warlike weapons of a nation cannot be displayed before the people (without deadly peril). "

" Whatever is gathered in Must first be stretched out; Whatever is weakened Must first be made strong; Whatever is abandoned Must first be joined; Whatever is taken away Must first be given. This is what is called the subtle within what is evident. The soft and weak vanquish the hard and strong. Fishes should not relinquish the depths. The sharpest instruments of state should not be revealed to others. "

" Tao invariably takes no action, and yet there is nothing left undone. If kings and barons can keep it, all things will transform spontaneously. If, after transformation, they should desire to be active, I would restrain them with simplicity, which has no name. Simplicity, which has no name, is free of desires, Being free of desires, it is tranquil. And the world will be at peace of its own accord. "

" Tao abides in non-actions, Yet nothing is left undone. If kings and lords observed this, The ten thousand things would develop naturally. If they still desired to act, They would return to the simplicity of formless substance. Without form there is no desire. Without desire there is tranquility. And this way all things would be at peace. "

" 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. "

" The Tao never does, Yet through it everything is done. If princes and dukes can keep the Tao, the world will of its own accord be reformed. When reformed and rising to action, Let it be restrained by the Nameless pristine simplicity. The Nameless pristine simplicity Is stripped of desire (for contention). By stripping of desire quiescence is achieved, And the world arrives at peace of its own accord. "

" TAO never makes any ado, And yet it does everything. If a ruler can cling to it, All things will grow of themselves. When they have grown and tend to make a stir, It is time to keep them in their place by the aid of the nameless Primal Simplicity, Which alone can curb the desires of men. When the desires of men are curbed, there will be peace, And the world will settle down of its own accord. "

" Reason always practises non-assertion, and there is nothing that remains undone. If princes and kings could keep Reason, the ten thousand creatures would of themselves be reformed. While being reformed they might yet be anxious to stir; but I would restrain them by the simplicity of the Ineffable. "The simplicity of the unexpressed Will purify the heart of lust. Is there no lust there will be rest, And all the world will thus be blest." "

" Tao never does; Yet through it all things are done. If the barons and kings would but possess themselves of it, The ten thousand creatures would at once be transformed. And if having been transformed they should desire to act, We must restrain them by the blankness of the Unnamed. The blankness of the Unnamed Brings dispassion; To be dispassionate is to be still. And so, of itself, the whole empire will be at rest. "

" The Dao is constantly nameless. Were Marquises and kings able to maintain it, The ten thousand things would transform on their own. Having transformed, were their desires to become active, I would subdue them with the nameless simplicity. Having subdued them with the nameless simplicity, I would not disgrace them. By not being disgraced, they will be tranquil. And Heaven and Earth will of themselves be correct and right. "

" Tao invariably Does Nothing, and nothing remains not done If the princes and kings can watch over it the thousands of things will change by themselves. Not being disgraced, they will be still. The world will order itself. "

" The way to use life is to do nothing through acting, The way to use life is to do everything through being. When a leader knows this, His land naturally goes straight. And the world's passion to stray from straightness Is checked at the core By the simple unnamable cleanness Through which men cease from coveting, And to a land where men cease from coveting Peace comes of course. "

" Tao never makes a name for itself, Yet there is nothing it does not do. If a ruler can cleave to it, All beings will eventually change by themselves. After this change, when they desire to act, He will keep them in their places with original uniqueness of the Nameless. Eventually there will be Non-desire. If no desire arises, then serenity, And eventually the world will settle by itself. "

" The Tao never does a thing yet there is nothing it doesn't do if a ruler could uphold it people by themselves would change and changing if their desires stirred he would make them still with simplicity that has no name stilled by nameless simplicity they would not desire and not desiring be at peace the world would fix itself "

" The Tao never does anything, yet through it all things are done. If powerful men and women could venter themselves in it, the whole world would be transformed by itself, in its natural rhythms. People would be content with their simple, everyday lives, in harmony, and free of desire. When there is no desire, all things are at peace. "

" The activity of Everlasting Tao is in the Inner Kingdom, It does not act except through the innermost. If prince and people can maintain it together, All beings will be transformed from within themselves; Being transformed, they again desire action. We must learn to still desire To obtain in the Inner Life Purity of the Name. Purity of the Name in the Inner Life Brings absence of desire; Absence of desire brings stillness; Thus shall the world be perfected from within itself. "

" Tao endures without a name, Yet nothing is left undone. If kings and lords could possess it, All beings would transform themselves. Transformed, they desire to create; I quiet them through nameless simplicity. Then there is no desire. No desire is serenity, An the world settles of itself. "

" The Way is always uncontrived, yet there's nothing it doesn't do. If lords and monarchs could keep to it, all beings would evolve spontaneously. When they have evolved and want to act, I would stabilize them with nameless simplicity. Even nameless simplicity would not be wanted. By not wanting, there is calm, and the world will straighten itself. "

" The way never acts, yet nothing is left undone. Should lords and princes be able to hold fast to it, The myriad creatures will be transformed of their own accord. After they are transformed, should desire raise its head, I shall press it down with the weight of the nameless uncarved block. The nameless uncarved block Is but freedom from desire, And if I cease to desire and remain still, The empire will be at peace of its own accord. "

" Reason always practises non-assertion, and there is nothing that remains undone. If princes and kings could keep Reason, the ten thousand things would of themselves be reformed. While being reformed they would yet be anxious to stir ; but I would restrain them by the simplicity of the Ineffable. The simplicity of the unexpressed Will purify the heart of lust. Where there's no lust there will be rest, And all the world will thus be blest. "

" The Way never does anything, and everything gets done. If those in power could hold to the Way, the ten thousand things would look after themselves. If even so they tried to act, I’d quiet them with the nameless, the natural. In the unnamed, in the unshapen, is not wanting. In not wanting is stillness. In stillness all under heaven rests. "

" The Way is ever without action, Yet nothing is left undone. If princes and kings can abide by this, All things will form themselves. If they form themselves and desires arise, I subdue them with nameless simplicity. Nameless simplicity will indeed free them from desires. Without desire there is stillness, And the world settles by itself. "

" The Tao proceedeth by its own nature, doing nothing; therefore there is no doing which it comprehendeth not. If kings and princes were to govern in this manner, all things would operate aright by their own motion. If this transmutation were my object, I should call it Simplicity. Simplicity hath no name nor purpose; silently and at ease all things go well. "

" Tao everlasting (ch'ang) does not act (wu wei), And yet nothing is not done (erh wu pu wei). If kings and barons can abide by (shou) it, The ten thousand things will transform by themselves (tzu hua). If in transforming desire (yü) is aroused, I shall suppress it by the nameless uncarved wood (p'u). With the nameless uncarved wood, There shall be no desire (wu yü). Without desire there is thus quietude (ching). The world shall be self-ordered (tzu ting). "

" Tao is always inactive.* But it leaves nothing undone.** If dukes and kings can keep it, Then all things will be naturally transformed. If transformation raises desires, I would suppress them with nameless simplicity.*3* Nameless simplicity means being without desires.*4* Being without desires and with tranquility, The world will keep peace by itself. "

" The Tao is constant in non-action Yet there is nothing it does not do If the sovereign can hold on to this All things shall transform themselves Transformed, yet wishing to achieve I shall restrain them with the simplicity of the nameless The simplicity of the nameless They shall be without desire Without desire, using stillness The world shall steady itself "

" Dao in its eternity does nothing, Yet nothing is not done. If lords and kings can all abide by that, All things will change of themselves. As they change, their desires start to grow; I calm them down with the nameless pristine timber. Calmed by the nameless pristine timber, They will have no more desire. Desireless and calm, The world will correct its own course. "

" Tau is ever inactive; and yet leaves nothing undone. If a prince or a king could keep it, all things would be, of their own accord, transformed (to his likeness). If during the process of transformation, there should be any manifestation of desire, I would restrain it by the nameless Simplicity. The nameless Simplicity would also produce an absence of all desire, which would again result in quietude; and the world would rectify itself. "

" Way-making (dao) is really nameless (wuming). Were the nobles and kings able to respect this, All things (wanwu) would be able to develop along their own lines. Having developed along their own lines, were they to desire to depart from this, I would realign them With a nameless scrap of unworked wood. Realigned with this nameless scrap of unworked wood, They would leave off desiring. In not desiring, they would achieve equilibrium, And all the world would be properly ordered of its own accord. "

" The man of superior virtue is not (conscious of) his virtue, And in this way he really possesses virtue. The man of inferior virtue never loses (sight of) his virtue, And in this way he loses his virtue. The man of superior virtue takes no action, but has no ulterior motive to do so. The man of inferior virtue takes action, and has an ulterior motive to do so. The man of superior humanity takes action, but has no ulterior motive to do so. The man of superior righteousness takes action, and has an ulterior motive to do so. The man of superior propriety takes action, And when people do not respond to it, he will stretch his arms and force it on them. Therefore when Tao is lost, only then does the doctrine of virtue arise. When virtue is lost, only then does the doctrine of humanity arise. When humanity is lost, only then does the doctrine of righteousness arise. When righteousness is lost, only then does the doctrine of propriety arise. Now, propriety is a superficial expression of loyalty and faithfulness, and the beginning of disorder. Those who are the first to know have the flowers of Tao but are the beginning of ignorance. For this reason the great man dwells in the thick, and does not rest with the thin. He dwells in the fruit, and does not rest with the flower. Therefore he rejects the one, and accepts the other. "

" A truly good man is not aware of his goodness, And is therefore good. A foolish man tries to be good, And is therefore not good. A truly good man does nothing, Yet leaves nothing undone. A foolish man is always doing, Yet much remains to be done. When a truly kind man does something, he leaves nothing undone. When a just man does something, he leaves a great deal to be done. When a disciplinarian does something and no one responds, He rolls up his sleeves in an attempt to enforce order. Therefore when Tao is lost, there is goodness. When goodness is lost, there is kindness. When kindness is lost, there is justice. When justice is lost, there is ritual. Now ritual is the husk of faith and loyalty, the beginning of confusion. Knowledge of the future is only a flowery trapping of Tao. It is the beginning of folly. Therefore the truly great man dwells on what is real and not what is on the surface, On the fruit and not the flower. Therefore accept the one and reject the other. "

" (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. "

" The man of superior character is not (conscious of his) character. Hence he has character. The man of inferior character (is intent on) not losing character. Hence he is devoid of character. The man of superior character never acts, Nor ever (does so) with an ulterior motive. The man of inferior character acts, And (does so) with an ulterior motive. The man of superior kindness acts, But (does so) without an ulterior motive. The man of superior justice acts, And (does so) with an ulterior motive. (But when) the man of superior li acts and finds no response, He rolls up his sleeves to force it on others. Therefore: After Tao is lost, then (arises the doctrine of) humanity. After humanity is lost, then (arises the doctrine of) justice. After justice is lost, then (arises the doctrine of) li. Now li is the thinning out of loyalty and honesty of heart. And the beginning of chaos. The prophets are the flowering of Tao And the origin of folly. Therefore the noble man dwells in the heavy (base), And not in the thinning (end). He dwells in the fruit, And not in the flowering (expression). Therefore he rejects the one and accepts the other. "

" HIGH Virtue is non-virtuous; Therefore it has Virtue. Low Virtue never frees itself from virtuousness; Therefore it has no Virtue. High Virtue makes no fuss and has no private ends to serve: Low Virtue not only fusses but has private ends to serve. High humanity fusses but has no private ends to serve: High morality not only fusses but has private ends to serve. High ceremony fusses but finds no response; Then it tries to enforce itself with rolled-up sleeves. Failing Tao, man resorts to Virtue. Failing Virtue, man resorts to humanity. Failing humanity, man resorts to morality. Failing morality, man resorts to ceremony. Now, ceremony is the merest husk of faith and loyalty; It is the beginning of all confusion and disorder. As to foreknowledge, it is only the flower of Tao, And the beginning of folly. Therefore, the full-grown man sets his heart upon the substance rather than the husk; Upon the fruit rather than the flower. Truly, he prefers what is within to what is without. "

" Superior virtue is unvirtue. Therefore it has virtue. Inferior virtue never loses sight of virtue. Therefore it has no virtue. Superior virtue is non-assertion and without pretension. Inferior virtue asserts and makes pretensions. Superior benevolence acts but makes no pretensions. Superior justice acts and makes pretensions. Superior propriety acts and when no one responds to it, it stretches its arm and enforces its rules. Thus one loses Reason and then virtue appears. One loses virtue and then benevolence appears. One loses benevolence and then justice appears. One loses justice and then propriety appears. The rules of propriety are the semblance of loyalty and faith, and the beginning of disorder. Traditionalism is the flower of Reason, but of ignorance the beginning. Therefore a great organizer abides by the solid and dwells not in the external. He abides in the fruit and dwells not in the flower. Therefore he discards the latter and chooses the former. "

" The man of highest “power” does not reveal himself as a possessor of “power”; Therefore he keeps his “power”. The man of inferior “power” cannot rid it of the appearance of “power”; Therefore he is in truth without “power”. The man of highest “power” neither acts nor is there any who so regards him; The man of inferior “power” both acts and is so regarded. The man of highest humanity, though he acts, is not regarded; Whereas a man of even the highest morality both acts and is so regarded; While even he who is best versed in ritual not merely acts, But if people fail to respond Then he will pull up his sleeves and advance upon them. That is why it is said: “After Tao was lost, then came the 'power'; After the 'power' was lost, then came human kindness.” After human kindness was lost, then came morality, After morality was lost, then came ritual. Now ritual is the mere husk of loyalty and promise-keeping And is indeed the first step towards brawling.” Foreknowledge may be the “flower of doctrine”, But it is the beginning of folly. Therefore the full-grown man takes his stand upon the solid substance And not upon the mere husk, Upon the fruit and not upon the flower. Truly, “he reject that and takes this”. "

" The highest virtue is not virtuous; therefore it truly has virtue. The lowest virtue never loses sight of its virtue; therefore it has no true virtue. The highest virtue takes no action, yet it has no reason for acting this way; The highest humanity takes action, yet it has no reason for acting this way; The highest righteousness takes action, and it has its reason for acting this way; The highest propriety takes action, and when no one responds to it, then it angrily rolls up its sleeves and forces people to comply. Therefore, when the Way is lost, only then do we have virtue; When virtue is lost, only then do we have humanity; When humanity is lost, only then do we have righteousness; And when righteousness is lost, only then do we have propriety. As for propriety, it's but the thin edge of loyalty and sincerity, and the beginning of disorder. And foreknowledge is but the flower of the Way, and the beginning of stupidity. Therefore the Great Man Dwells in the thick and doesn't dwell in the thin; Dwells in the fruit and doesn't dwell in the flower. Therefore, he rejects that and takes this. "

" The finest Te is not Te-like, so it is Te the poorest Te never leaves off being Te-like, so it is not Te. The finest Te: no working at it, no goal in mind the poorest Te: people work at it, with a goal in mind. The finest Goodness: People work at it, but with no goal in mind the finest Morality': People work at it, with a goal in mind the finest Etiquette: People work at it, and, when none pay attention, they roll up their sleeves and go on the attack. Yes: Losing Tao, next comes Te losing Te, next comes Goodness losing Goodness, next comes Morality losing Morality, next comes Etiquette. And now Etiquette is loyalty and sincerity spread thin and the first sign of disorders. Foreknowledge is the flower of Tao and the beginning of folly. And so the great man: Resides with the substance does not stay with what is thin. Resides with the fruit does not stay with the flower. Yes: He leaves 'that' aside and attends to 'this.' "

" A man of sure fitness, without making a point of his fitness, Stays fit; A man of unsure fitness, assuming an appearance of fitness, Becomes unfit. The man of sure fitness never makes an act of it Nor considers what it may profit him; The man of unsure fitness makes an act of it And considers what it may profit him. However a man with a kind heart proceed, He forgets what it may profit him; However a man with a just mind proceed, He remembers what it may profit him; However a man of conventional conduct proceed, if he be not complied with Out goes his fist to enforce compliance. Here is what happens: Losing the way of life, men rely first on their fitness; Losing fitness, they turn to kindness; Losing kindness, they turn to justness; Losing justness, they turn to convention. Conventions are fealty and honesty gone to waste, They are the entrance of disorder. False teachers of life use flowery words And start nonsense. The man of stamina stays with the root Below the tapering, Stays with the fruit Beyond the flowering: He has his no and he has his yes. "

" Superior Te does not reveal its Te, thereby retaining it. Inferior Te cannot rid itself of the appearance of Te, and thereby loses te. Superior Te practices Non-action and has no private ends to serve. Inferior Te both acts and has private ends to serve. Superior humanism acts but has no private ends to serve. Superior justice both acts and has private ends to serve. Superior etiquette not only acts but, getting no response, tries to enforce its will with raised fists. Thus, if Tao is lost, Te appears. If Te is lost, humanism appears. If humanism is lost, justice appears. If justice is lost, etiquette appears. When conscience and honesty wear thin, Etiquette is the beginning of strife. As to prescience, it is merely a blossom of Tao, and the beginning of stupidity. That is why the truly cultivated man takes generosity for his location, and does not dwell on the meanness; Focuses on the fruit, and does not dwell on the blossom. So he avoids the one and chooses the other. "

" Higher Virtue is not virtuous thus it possesses virtue Lower Virtue is not without virtue thus it possesses no virtue Higher Virtue lacks effort and the thought of effort Higher Kindness involves effort but not the thought of effort Higher Justice involves effort and the thought of effort Higher Ritual involves effort but no response until it threatens and compels when the Way is lost virtue appears when virtue is lost kindness appears when kindness is lost justice appears when justice is lost ritual appears ritual marks the waning of belief and onset of confusion augury is the flower of the Way and beginning of delusion thus the great choose thick over thin the fruit over the flower therefore they pick this over that "

" The Master doesn't try to be powerful; thus he is truly powerful. The ordinary man keeps reaching for power; thus he never has enough. The Master does nothing, yet he leaves nothing undone. The ordinary man is always doing things, yet many more are left to be done. The kind man does something, yet something remains undone. The just man does something, and leaves many things to be done. The moral man does something, and when no one responds he rolls up his sleeves and uses force. When the Tao is lost, there is goodness. When goodness is lost, there is morality. When morality is lost, there is ritual. Ritual is the husk of true faith, the beginning of chaos. Therefore the Master concerns himself with the depths and not the surface, with the fruit and not the flower. He has no will of his own. He dwells in reality, and lets all illusions go. "

" To assume virtue without being really virtuous is to be virtuous from duty; To be less virtuous, yet not to lose real virtue, is to be virtuous from Inner Life. Supreme virtue comes through activity of Inner Life; then let us actively seek Inner Life. TO be less virtuous and to practice it, let us be active in the performance of duty. To assume benevolence and practice it let us actively seek Inner Life. To assume right conduct and practice it let us be active in the performance of duty. To assume expediency and practice it is to find that no one honours it; then it bares the arm, and asserts itself by force. Therefore, when Tao is lost, follow Virtue; when virtue is lost, follow benevolence; when benevolence is lost, follow right conduct; when right conduct is lost, follow expediency. Those who are Masters of expediency have in the heart only the shadow of faith; and in the mind only confusion. Those who are Leaders of politeness have only the husk of Tao, which is the source of ignorance. That is why the greatest of the Masters abide in the real, They do not abide in the shadow. They hold to the fruit, they do not hold to the husk. Therefore they put away the latter and take hold of the former. "

" High Te? No Te! That's what Te is. Low Te doesn't lack Te; That's what Te is not. Those highest in Te take no action And don't need to act. Those lowest in Te take action And do need to act. Those highest in benevolence take action But don't need to act. Those highest in righteousness take action And do need to act. Those highest in propriety take action And if people don't reciprocate Roll up their sleeves and throw them out. Therefore Lose Tao And Te follows. Lose Te And benevolence follows. Lose benevolence And righteousness follows. Lose righteousness And propriety follows. Propriety dilutes loyalty and sincerity: Confusion begins. Foreknowledge glorifies the Tao: Stupidity sets in. And so the ideal person dwells In substance, not dilution, In reality, not glory, Accepts one, rejects the other. "

" Higher virtue is not ingratiating; that is why it ha virtue. Lower virtue does not forget about reward; that is why it is virtueless. Higher virtue is uncontrived; and there is no way to contrive it. Lower virtue is created, and there is a way to do it. Higher humanity is created, but there is no way to contrive it. Higher duty is done, and there is a way to do it. Higher courtesy is done, but no one responds to it; so there is forced repetition. Therefore virtue comes after the loss of the Way; humanity comes after the loss of virtue, duty comes after the loss of humanity, courtesy comes after the loss of duty. Manners mean loyalty and trust are thin, and disarray's beginning. Foresight is a flower of the Way, and the beginning of ignorance too. Therefore great people dwell in the thick, not the thin. They abide in the substance, not the flower. So they leave the latter and take the former. "

" A man of the highest virtue does not keep to virtue and that is whyhe has virtue. A man of the lowest virtue never strays from virtue and that is whyhe is without virtue. The former never acts yet leaves nothing undone. The latter acts but there are things left undone. A man of the highest benevolence acts, but from no ulterior motive. A man of the highest rectitude acts, but from ulterior motive. A man most conversant in the rites acts, but when no one responds rollsup his sleeves and resorts to persuasion by force. Hence when the way was lost there was virtue; When virtue was lost there was benevolence; When benevolence was lost there was rectitude; When rectitude was lost there were the rites. The rites are the wearing thin of loyalty and good faith And the beginning of disorder; Foreknowledge is the flowery embellishment of the way And the beginning of folly. Hence the man of large mind abides in the thick not in the thin, inthe fruit not in the flower. Therefore he discards the one and takes the other. "

" Superior virtue is un-virtue. Therefore it has virtue. Inferior virtue never loses sight of virtue. Therefore it has no virtue. Superior virtue is non- assertion and without pretension. Inferior virtue asserts and makes pretensions. Superior benevolence acts but makes no pretensions. Superior justice acts and makes pretensions. The superior propriety acts and when no one responds to it, it stretches its arm and enforces its rules. Thus one loses Reason and then virtue appears. One loses virtue and then benevolence appears. One loses benevolence and then justice appears. One loses justice and then propriety appears. The rules of propriety are the semblance of loyalty and faith, and the beginning of disorder. Quick-wittedness is the [mere] flower of Reason, but of ignorance the beginning. Therefore a great organiser abides by the solid and dwells not in the external. He abides in the fruit and dwells not in the flower. Therefore he discards the latter and chooses the former. "

" Great power, not clinging to power, has true power. Lesser power, clinging to power, lacks true power. Great power, doing nothing, has nothing to do. Lesser power, doing nothing, has an end in view. The good the truly good do has no end in view. The right the very righteous do has an end in view. And those who act in true obedience to law roll up their sleeves and make the disobedient obey. So: when we lose the Way we find power; losing power we find goodness; losing goodness we find righteousness; losing righteousness we’re left with obedience. Obedience to law is the dry husk of loyalty and good faith. Opinion is the barren flower of the Way, the beginning of ignorance. So great-minded people abide in the kernel not the husk, in the fruit not the flower, letting the one go, keeping the other. "

" The highest virtue is not virtuous. Therefore it has virtue. The lowest virtue holds on to virtue. Therefore it has no virtue. The highest virtue does nothing. Yet, nothing needs to be done. The lowest virtue does everything. Yet, much remains to be done. The highest benevolence acts without purpose. The highest righteousness acts with purpose. The highest ritual acts, but since no one cares, It raises its arms and uses force. Therefore, when the Way is lost there is virtue. When virtue is lost there is benevolence. When benevolence is lost there is righteousness. When righteousness is lost there are rituals. Rituals are the end of fidelity and honesty, And the beginning of confusion. Knowing the future is the flower of the Way, And the beginning of folly. Therefore, The truly great ones rely on substance, And not on surface, Hold on to the fruit, And not to the flower. They reject the latter and receive the former. "

" Those who possessed perfectly the powers did not manifest them, and so they preserved them. Those who possessed them imperfectly feared to lose them, and so lost them. The former did nothing, nor had need to do. The latter did, and had need to do. Those who possessed benevolence exercised it, and had need it; so also was it with them who possessed justice. Those who possessed the conventions displayed them; and when men would not agree, they made ready to fight them. Thus, when the Tao was lost, the Magick Powers appeared; then, by successive degradations, came Benevolence, Justice, Convention. Now convention is the shadow of loyalty and good will, and so the herald of disorder. Yea, even Understanding is but a Blossom of the Tao, and foreshadoweth Stupidity. So then the Tao-Man holdeth to Mass, and avoideth Motion; he is attached to the Root, not to the flower. He leaveth the one, and cleaveth to the other. "

" A person of high te is not te, Therefore such a person has te; A person of low te does not lose (shih) te, Therefore such a person has no te. A person of high te does not act (wei), For such a person has no cause for action; A person of low te acts, For such a person has cause for action. A person of high jen (humanity) acts, Yet such a person has no cause for action; A person of high i (righteousness) acts, For such a person has cause for action. A person of high li (propriety) acts, Yet finding no response, Proceeds to bare the arms and throw a rope. Therefore when Tao is lost (shih), then there is te. When te is lost, then there is jen (humanity). When jen is lost, then there is i (righteousness). When i is lost, then there is li (propriety). As to li, it is the thin edge of loyalty and faithfullness, And the beginning of disorder; As to foreknowledge (ch'ien shih), it is the flowering of Tao, And the beginning of stupidity (yü). Thus a great person, abiding in the thick, Does not dwell in the thin; Abiding in the kernel, Does not dwell in the flower. Therefore such a person leaves that and takes this. "

" He with the highest virtue Does not display his virtue And so has virtue. He with the lowest virtue Does not let go of virtue And so has no virtue. He with the highest virtue does not act And nothing is left undone.* He with the lowest virtue acts And has intent to act. He with the highest human-heartedness acts And has no intent to act. He with the highest righteousness acts And has intent to act. He with the highest propriety acts And if there is no response, Bares his arms to apply force. Therefore, when Tao is lost, virtue appears. When virtue is lost, human-heartedness appears. When human-heartedness is lost, righteousness appears. When righteousness is lost, propriety appears. Propriety is the thinness of loyalty and honesty, And the beginning of disorder; Foreknowledge is the ornament of Tao, And the beginning of ignorance. Therefore, great gentlemen stay in the thick, and not in the thin. They stay with the substance, and not with the ornament. So they reject that to prefer this.** "

" High virtue is not virtuous Therefore it has virtue Low virtue never loses virtue Therefore it has no virtue High virtue takes no contrived action And acts without agenda Low virtue takes contrived action And acts with agenda High benevolence takes contrived action And acts without agenda High righteousness takes contrived action And acts with agenda High etiquette takes contrived action And upon encountering no response Uses arms to pull others Therefore, the Tao is lost, and then virtue Virtue is lost, and then benevolence Benevolence is lost, and then righteousness Righteousness is lost, and then etiquette Those who have etiquette Are a thin shell of loyalty and sincerity And the beginning of chaos Those with foreknowledge Are the flowers of the Tao And the beginning of ignorance Therefore the great person: Abides in substance, and does not dwell on the thin shell Abides in the real, and does not dwell on the flower Thus they discard that and take this "

" Superior De is not about virtue; It therefore has virtue; Inferior De does not want to lose virtue; It therefore has no virtue. Superior De does nothing and has no intent of doing anything; Superior Humaneness does something but has no intent of doing anything. Superior Righteousness does something and has the intent of doing something. Superior Propriety does something but receives no response, So it raises its arm and flexes its muscles. Thus when Dao is lost, there is De; When De is lost, there is Humaneness; When Humaneness is lost, there is Righteousness; When Righteousness is lost, there is Propriety. As for Propriety, It is the paucity of faith and the beginning of turmoil; As for prophecies, They are the embellishments of Dao and the beginning of folly. That is why a true man Stays with abundance and not with paucity, Stays with substance and not with embellishments. Hence, he discards that and adopts this. "

" The superior virtue is not (distinguished) virtue, and therefore it has (the essence of) virtue. The inferior virtue does not lose (the distinction of) virtue, and therefore it has no (essential) virtue. The superior virtue does not act a part, and makes no pretensions. The inferior virtue acts a part, and makes pretensions. The superior benevolence does act, but it does not make pretensions. The superior justice both acts and makes pretensions. The superior propriety acts a part, and nobody responds to it (nobody respects it as genuine); so it bares its arm and enacts itself by main force. Thus it is that, when Tau is lost, virtue comes after; when virtue is lost, benevolence comes after; when benevolence is lost, justice comes after; when justice is lost, propriety comes after. For propriety is the mere skeleton (the attenuation) of fidelity and faith, and the precursor of confusion. Surface-knowledge is the mere show (the flowers) of Tau, and the beginning of folly. Accordingly the great man abides by the solid, and never rests in what is flimsy. He abides by the real, and never rests in what is showy (the flowers). For he puts away the one, that he may lay hold of the other. "

" It is because the most excellent (de) do not strive to excel (de) That they are of the highest efficacy (de). And it is because the least excellent do not leave off striving to excel That they have no efficacy. Persons of the highest efficacy neither do things coercively Nor would they have any motivation for doing so. Persons who are most authoritative (ren) do things coercively And yet are not motivated in doing so. Persons who are most appropriate (yi) do things coercively And indeed do have a motive for doing so. Persons who are exemplars of ritual propriety (li) do things coercively And when no one pays them any heed, They yank up their sleeves and drag others along with them. Thus, only when we have lost sight of way-making (dao) is there excellence, Only when we have lost sight of excellence is there authoritative conduct, Only when we have lost sight of authoritative conduct is there appropriateness, And only when we have lost sight of appropriateness is there ritual propriety. As for ritual propriety, it is the thinnest veneer of doing one’s best and making good on one’s word, And it is the first sign of trouble. “Foreknowledge” is tinsel decorating the way, And is the first sign of ignorance. It is for this reason that persons of consequence: Set store by the substance rather than the veneer And by the fruit rather than the flower. Hence, eschewing one they take the other. "

" Of old those that obtained the One: Heaven obtained the One and became clear. Earth obtained the One and became tranquil. The spiritual beings obtained the One and became divine. The valley obtained the One and became full. The myriad things obtained the One and lived and grew. Kings and barons obtained the One and became rulers of the empire. What made them so is the One. If heaven had not thus become clear, It would soon crack. If the earth had not thus become tranquil, It would soon be shaken. If the spiritual beings had not thus become divine, They would soon wither away. If the valley had not thus become full, It would soon become exhausted. If the myriad things had not thus lived and grown, They would soon become extinct. If kings and barons had not thus become honourable and high in position, They would soon fall. Therefore humble station is the basis of honour. The low is the foundation of the high. For this reason kings and barons call themselves children without parents, lonely people without spouses, and men without food to eat. Is this not regarding humble station as the basis of honour? Is it not? Therefore enumerate all the parts of a chariot as you may, and you still have no chariot. Rather than jingle like the jade, Rumble like the rocks. "

" These things from ancient times arise from one: The sky is whole and clear. The earth is whole and firm. The spirit is whole and strong. The valley is whole and full. The ten thousand things are whole and alive. Kings and lords are whole, and the country is upright. All these are in virtue of wholeness. The clarity of the sky prevents its falling. The firmness of the earth prevents its splitting. The strength of the spirit prevents its being used up. The fullness of the valley prevents its running dry. The growth of the ten thousand things prevents their dying out. The leadership of kings and lords prevents the downfall of the country. Therefore the humble us the root of the noble. The low is the foundation of the high. Princes and lords consider themselves "orphaned", "widowed", and "worthless." Do they not depend on being humble? Too much success is not an advantage. Do not tinkle like jade Or clatter like stone chimes. "

" 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. "

" There were those in ancient times possessed of the One; Through possession of the One, the Heaven was clarified, Through possession of the One, The Earth was stabilized, Through possession of the One, the gods were spiritualized, Through possession of the One, the valleys were made full, Through possession of the One, all things lived and grew, Through possession of the One, the princes and dukes became the ennobled of the people. - that was how each became so. Without clarity, the Heavens would shake, Without stability, the Earth would quake, Without spiritual power, the gods would crumble, Without being filled, the valleys would crack, Without the life-giving power, all things would perish, Without the ennobling power, the princes and dukes would stumble. therefore the nobility depend upon the common man for support, And the exalted ones depend upon the lowly for their base. That is why the princes and dukes call themselves "the orphaned," "the lonely one," "the unworthy." Is is not true then that they depend upon the common man for support? Truly, take down the parts of a chariot, And there is no chariot (left). Rather than jingle like the jade, Rumble like the rocks. "

" FROM of old there are not lacking things that have attained Oneness. The sky attained Oneness and became clear; The earth attained Oneness and became calm; The spirits attained Oneness and became charged with mystical powers; The fountains attained Oneness and became full; The ten thousand creatures attained Oneness and became reproductive; Barons and princes attained Oneness and became sovereign rulers of the world. All of them are what they are by virtue of Oneness. If the sky were not clear, it would be likely to fall to pieces; If the earth were not calm, it would be likely to burst into bits; If the spirits were not charged with mystical powers, they would be likely to cease from being; If the fountains were not full, they would be likely to dry up; If the ten thousand creatures were not reproductive, they would be likely to come to extinction; If the barons and princes were not the sovereign rulers, they would be likely to stumble and fall. Truly, humility is the root from which greatness springs, And the high must be built upon the foundation of the low. That is why barons and princes style themselves "The Helpless One," "The Little One," and "The Worthless One." "

" From of old these things have obtained oneness: "Heaven by oneness becometh pure. Earth by oneness can endure. Minds by oneness souls procure. Valleys by oneness repletion secure. "All creatures by oneness to life have been called. And kings were by oneness as models installed." Such is the result of oneness. "Were heaven not pure it might be rent. Were earth not stable it might be bent. Were minds not ensouled they'd be impotent. Were valleys not filled they'd soon be spent. When creatures are lifeless who can their death prevent? Are kings not models, but on haughtiness bent, Their fall, forsooth, is imminent." Thus, the nobles come from the commoners as their root, and the high rest upon the lowly as their foundation. Therefore, princes and kings call themselves orphaned, lonely, and unworthy. Is this not because they take lowliness as their root? The several parts of a carriage are not a carriage. Those who have become a unity are neither anxious to be praised with praise like a gem, nor disdained with disdain like a stone. "

" As for the things that from of old have understood the Whole — The sky through such understanding remains limpid, Earth remains steady, The spirits keep their holiness, The abyss is replenished, The ten thousand creatures bear their kind, Barons and princes direct their people. It is the Whole that causes it. Were it not so limpid, the sky would soon get torn, Were is not for steadiness, the earth would soon tip over, Were it not for their holiness, the spirit would soon wither away. Were it not for this replenishment, the abyss would soon go dry, Were it not that ten thousand creatures can bear their kind, They would soon become extinct. Were the barons and princes no longer directors of their people And for that reason honoured and exalted, they would soon be overthrown. Truly “ the humble is the stem upon which the mighty grows, The low is the foundation upon which the high is laid.” That is why barons and princes refer to themselves as “The Orphan”, “The Needy”, “The Ill-provided. Is this not indeed a case of might rooting itself upon humility? True indeed are the sayings: “Enumerate the parts of a carriage, And you still have not explained what a carriage is,” And They did not want themselves to tinkle like jade-bells, While others resounded like stone chimes”. "

" Of those in the past that attained the One - Heaven, by attaining the One became clear; Earth, by attaining the One became stable; Gods, by attaining the One became divine; Valley, by attaining the One became full; Marquises and kings, by attaining the One made the whole land ordered and secure. Taking this to its logical conclusion we would say - If Heaven were not by means of it clear, it would, I'm afraid, shatter; If the Earth were not by means of it stable, it would, I'm afraid, let go. If the gods were not by means of it divine, they would, I'm afraid, be powerless. If valley were not by means of it full, they would, [I'm afraid,] dry up. And if marquises and kings were not by means of it noble and high, they would, I'm afraid, topple and fall. Therefore, it must be the case that the noble has the base as its root; And it must be the case that the high has the low for its foundation. Thus, for this reason, marquises and kings call themselves "The Orphan," "The Widower," and "The One Without Grain." This is taking the base as one's root, is it not?! Therefore, they regard their large numbers of carriages as having no carriage. And because of this, they desire not to dazzle and glitter like jade, But to remain firm and strong like stone. "

" Those that of old got The One Thing: The sky got The One Thing, and by this became clear. The earth got The One Thing, and by this became steady. The spirits got The One Thing, and by this obtained their powers. The rivers got The One Thing, and by this became full. The thousands of things got The One Thing, and by this came to life. The princes and kings got The One Thing, and by this became the Standard for the World. This is how things came about. The sky, without what makes it clear, is likely to crack. The earth, without what makes it steady, is likely to quake. The spirits, without what gives them powers, are likely to vanish. The rivers, without what makes them full are likely to dry up. The thousands of things, without what gives them life, are likely to perish. The princes and kings, without what makes them eminent and noble, are likely to fall. Yes, the eminent takes the common and ignored as a root the noble takes the lowly as a foundation. And so, the princes and kings call themselves 'the orphan ... ,' 'the poor ... ,' 'the destitute ... is this not using the common and ignored as a root Is it not so? Yes, enumerate the carriage parts - still not a carriage. He doesn't wish to glitter and glitter like jade he falls like a stone, falling into oblivion. "

" The wholeness of life has, from of old, been made manifest in its parts: Clarity has been made manifest in heaven, Firmness in earth, Purity in the spirit, In the valley conception, In the river procreation; And so in a leader ate the people made manifest For wholeness of use. But for clarity heaven would be veiled, But for firmness earth would have crumbled, But for purity spirit would have fumbled, But for conception the valley would have failed, But for procreation the river have run dry; So, save for the people, a leader shall die: Always the low carry the high On a root for growing by. What can stand lofty with no low foundation? No wonder leaders of a land profess Their stature and their station To be servitude and lowliness! If rim and spoke and hub were not, Where would be the chariot? Who will prefer the jingle of jade pendants if He once has heard stone growing in a cliff! "

" In times past, Oneness appeared in the following pattern: The heavens attained Oneness and became clear; The earth attained Oneness and settled; The spirits attained Oneness and became numinous; Valleys attained Oneness and became reproductive; All things attained Oneness and became alive; Kings and queens attained Oneness and became the orthodox of the world. In the heavens, that which is not clear eventually settles. On the earth, that does not settle dissipates. Spirits which are not luminous disappear. Valleys not filled will dry up. Creatures that do not reproduce become extinct. Kings and officials, if not honoured and esteemed, will fail. Hence the honourable takes the as its trunk. The high takes the low as its foundation. That is why the officials call themselves the lonely, the hubless. This is taking the humble for the trunk, is it not? Therefore, it is better to consider the vacancy of the vehicle rather than its appearances. Do not desire to be as shiny and attractive as fine jade. Be as ordinary as stone. "

" Of things that became one in the past Heaven became one and was clear Earth became one and was still spirits became one and were active streams became one and were full kings became one and ruled the world but by implication Heaven would crack if it were always clear Earth would crumble if it were always still spirits would fail if they were always active streams would dry up if they were always full kings would fall if they were always high and noble thus the noble is based on the humble the high is founded on the low thus do kings refer to themselves as orphaned widowed and destitute but this is the basis of humility counting a carriage as no carriage at all not wanting to clink like jade they clunk like rocks "

" In harmony with the Tao, the sky is clear and spacious, the earth is solid and full, all creature flourish together, content with the way they are, endlessly repeating themselves, endlessly renewed. When man interferes with the Tao, the sky becomes filthy, the earth becomes depleted, the equilibrium crumbles, creatures become extinct. The Master views the parts with compassion, because he understands the whole. His constant practice is humility. He doesn't glitter like a jewel but lets himself be shaped by the Tao, as rugged and common as stone. "

" These are they which from of Old have obtained Unity. Heaven obtained Unity by purity; he earth obtained Unity by repose; Spiritual beings obtained Unity by lack of bodily form; The valleys obtained Unity by fulness; All beings obtained Unity by life; Princes and people obtained Unity by being under the rule of Heaven. These all obtained permanence by Unity. The innermost of Heaven is purity, if not so, it would be obscured; The innermost of Earth is repose, it not so, it would disintegrate; The innermost of spiritual beings is lack of bodily form, if not so, they would die; The innermost of valleys is fulness of water, if not so, they would be sterile; The innermost of creatures is life, if not so, they would perish. The high honour of prince and people is in their being together under the rule of Inner Life, if not so, they would soon lose harmony, The root of honour is in humility, The standpoint of high estate is in lowliness. That is why prince and people call themselves orphans, solitary men, chariots without wheels. The active principle of their Unity is in lowliness. Who can deny this? If you take a chariot to pieces, you have no chariot (it has lost its Unity). Do not desire to be isolated as a single gem, nor to be lost in a crowd as pebbles on the beach. "

" Of old, these attained the One: Heaven attaining the One Became clear. Earth attaining the One Became stable. Spirits attaining the One Became sacred. Valleys attaining the One Became bountiful. Myriad beings attaining the One Became fertile. Lords and kings attaining the One Purified the world. If Heaven were not clear It might split. If Earth were not stable It might erupt. If spirits were not sacred They might fade. If valleys were not bountiful They might wither. If myriad beings were not fertile, They might perish. If rulers and lords were not noble, They might stumble. Therefore, Noble has humble as its root, High has low as its foundation. Rulers and lords call themselves Poor and lonely orphans. Isn't this using humility as a root? They use many carriages But have no carriage; They do not desire to glisten like jade But drop like a stone. "

" When unity was attained of old, heaven became clear by attaining unity, earth became steady by attaining unity, spirit was quickened by attaining unity, valley streams were filled by attaining unity, all beings were born by attaining unity; and by attaining unity lords acted rightly for the sake of the world. What brought this about was unity: without means of clarity, heaven may burst; without means of steadiness, earth may erupt; without mens of quickening, spirit may be exhausted; without means of filling, valley streams may dry up; without means of birth, all beings may perish; without means of acting rightly, lords may stumble. Therefore nobility is rooted in humility, loftiness is based on lowliness. Thais is why noble people refer to themselves as alone, lacking, and unworthy. Is this not being rooted in humility? So there is no praise in repeated praise; they don't want to be like jewels or like stones. So there is no praise in repeated praise; they don't want to be like jewels or like stones. "

" Of old, these came to be in possession of the One: Heaven in virtue of the One is limpid; Earth in virtue of the One is settled; Gods in virtue of the One have their potencies; The valley in virtue of the One is full; The myriad creatures in virtue of the One are alive; Lords and princes in virtue of the One become leaders of the empire. It is the One that makes these what they are. Without what makes it limpid heaven might split; Without what makes it settled earth might sink; Without what gives them their potencies gods might spend themselves; Without what makes it full the valley might run dry; Without what keeps them alive the myriad creatures might perish; Without what makes them leaders lords and princes might fall. Hence the superior must have the inferior as root; The high must have the low as base. Thus lords and princes refer to themselves as 'solitary', 'desolate',and 'hapless'. This is taking the inferior as root, is it not? Hence the highest renown is without renown, Not wishing to be one among many like jade Nor to be aloof like stone. "

" From of old these things have obtained oneness : Heaven through oneness has become pure. Earth through oneness can endure. Minds through oneness their souls procure. Valleys through oneness repletion secure. All creatures through oneness to life have been called. And kings were through oneness as models installed. Such is the result of oneness. Were heaven not pure it might be rent. Were earth not stable it might be bent. Were minds not ensouled they'd be impotent. Were valleys not filled they'd soon be spent. When creatures are lifeless who can their death prevent? Are kings not models, but on highness bent, Their fall, forsooth, is imminent. Thus, the noble come from the commoners as their root, and the high rest upon the lowly as their foundation. Therefore, princes and kings call themselves orphans, widowers, and nobodies. Is this not because they [representing the unity of the commoners] take lowliness as their root? The several parts of a carriage are not a carriage. Those who have become a unity are neither anxious to be praised with praise like a gem, nor disdained with disdain like a stone. "

" Those who of old got to be whole: Heaven through its wholeness is pure; earth through its wholeness is steady; spirit through its wholeness is potent; the valley through its wholeness flows with rivers; the ten thousand things through their wholeness live; rulers through their wholeness have authority. Their wholeness makes them what they are. Without what makes it pure, heaven would disintegrate; without what steadies it, earth would crack apart; without what makes it potent, spirit would fail; without what fills it, the valley would run dry; without what quickens them, the ten thousand things would die; without what authorizes them, rulers would fall. The root of the noble is in the common, the high stands on what’s below. Princes and kings call themselves “orphans, widowers, beggars,” to get themselves rooted in the dirt. A multiplicity of riches is poverty. Jade is praised as precious, but its strength is being stone. "

" These things of old obtained unity with the one. Heaven obtained unity and became clear. Earth obtained unity and became firm. The spirits obtained unity and became deities. The valleys obtained unity and became abundant. All things obtained unity and became animate. Princes and kings obtained unity and became rulers of the world. They all obtained unity with the one. If Heaven were not clear it might rend. If Earth were not firm it might crumble. If the spirits were not deities they might wither. If the valleys were not abundant they might dry up. If all things were not animate they might perish. If princes and kings were not exalted they might be overthrown. Therefore: The noble must make humility his root. The high must make the low its base. That is why princes and kings call themselves orphaned, desolate, unworthy. Is that not to make humility their root? The separate parts make no carriage. So, do not strive for the shine of jade, But clatter like stone. "

" These things have possessed the Tao from the beginning: Heaven, clear and shining; Earth, steady and easy; Spirits, mighty in Magick; Vehicles, overflowing with Joy; all that hath life; and the rulers of men. All these derive their essence from the Tao. Without the Tao, Heaven would dissolve Earth disrupt, Spirits become impotent; Vehicles empty; living things would perish and rulers lose their power. The root of grandeur is humility, and the strength of exaltation in its base. Thus rulers speak of themselves as -Fatherless,- -Virtueless,- -Unworthy,- proclaiming by this that their Glory is in their shame. So also the virtue of a Chariot is not any of the parts of a Chariot, if they be numbered. They do not seek to appear fine like jade, but inconspicuous like common stone. "

" Those of old that attain the One: Heaven attains the One thus is clear, Earth attains the One thus is peaceful, Spirits attain the One thus are efficacious, Valleys attain the One thus are replenished, Ten thousand beings attain the One thus come to be, Princes and barons attain the One thus are exalted in the world. All because they attain the One. Heaven, without that which renders it clear, might crack, Earth, without that which renders it peaceful, might explode, Spirits, without that which makes them efficacious, might cease, Valleys, without that which replenishes them, might become empty, Ten thousand beings, without that which sustains them in existence, might become extinct, Barons and kings, without that which exalts them to high positions, might be toppled. Therefore the exalted is rooted in the humble, The high has the low for foundation. Therefore barons and kings call themselves orphaned, widowed and unworthy. Is this not taking the humble for one's root? Is it not? Therefore the most famous has no fame. Do not tinkle like jade, Or chime like stones! "

" Those of ancient times obtained the One:* Heaven obtained the One for its clarity; Earth obtained the One for its tranquility; The Spirit obtained the One for its divinity; The Valley obtained the One for its repletion; All things obtained the One for their lives; Dukes and kings obtained the One for the rectitude of the world. What causes these is the One.** Without clarity, Heaven could not avoid disrupting.*3* Without tranquility, Earth could not avoid explosion. Without divinity, The Spirit could not avoid dissolving. Without repletion, The Valley could not avoid dissipating. Without life, All things could not avoid perishing. Without rectitude and dignity, Dukes and kings could not avoid falling. Therefore, distinction has humility as its root; The high regards the low as its foundation. Therefore dukes and kings call themselves Orphans, widowers, and starvers. Does this not mean regarding humility as a base? Doesn't it? He who is most praise-worthy Does not need any praise.*4* He prefers to be neither rare as jade, Nor as common as rocks.*5* "

" Those that attained oneness since ancient times: The sky attained oneness and thus clarity The earth attained oneness and thus tranquility The gods attained oneness and thus divinity The valley attained oneness and thus abundance The myriad things attained oneness and thus life The rulers attained oneness and became the standard for the world These are all from oneness The sky, lacking clarity, would break apart The earth, lacking tranquility, would erupt The gods, lacking divinity, would vanish The valley, lacking abundance, would wither Myriad things, lacking life, would be extinct The rulers, lacking standard, would be toppled Therefore, the honored uses the lowly as basis The higher uses the lower as foundation Thus the rulers call themselves alone, bereft, and unworthy Is this not using the lowly as basis? Is it not so? Therefore, the ultimate honor is no honor Do not wish to be shiny like jade Be dull like rocks "

" Look at those in the past who attained the One: Heaven, having attained the One, was clear; Earth, having attained the One, was tranquil; The Spirit, having attained the One, was potent; The valleys, having attained the One, were plentiful; All things, having attained the One, were able to live; Lords and kings, having attained the One, set the norm for the world. If we push this further, We may say that if Heaven was not clear, It would probably collapse; If Earth was not tranquil, It would probably be destroyed; If the Spirit was not potent, It would probably cease to work; If the valleys were not plentiful, They would probably dry up; If all things had nothing to live by, They would probably become extinct; If the lords and kings had lost their norm, They would probably fall. Thus the noble depends on the humble as the roots; The high depends on the low as the base; That is why the lords and kings call themselves the Orphaned, the Widowed, or the Undeserving. Isn’t that taking the lowly as the roots? Isn’t that so? Thus the highest honor is no honor. Therefore do not desire jade-like glamour, But rock-like solidity. "

" The things which from of old have obtained Unity are these: - Heaven, which by Unity is clear. Earth, which by Unity is steady. Spirits, which by Unity are spiritual. The valleys, which by Unity are full (of water). All creatures, which by Unity live. Princes and kings, who by Unity rule the world. This is all the result of Unity. Heaven, but for some source of clearness, would be in danger of rending. Earth, but for some source of steadiness, would be in danger of tumbling in pieces. Spirits, but for some source of spirituality, would be in danger of annihilation. Valleys, but for some source of replenishment, would be in danger of drying up. All creatures, but for some source of vitality, would be in danger of extinction. Princes and kings, were it not for some source of dignity and highness, would be in danger of an ignominious fall. And here (in this last case) one sees how nobility is rooted in (and entirely dependent upon) what is ignoble; and highness is founded and supported upon what is low. Hence it is that princes and kings speak of themselves as orphans, lonely men, and wheelless carts. Is this not an acknowledgement that they are rooted in (and dependent upon) their inferiors? Deny it! Why, a cart taken in pieces is no cart. A man has just as much objection to be isolated like a solitary gem, as to be lost in a crowd, like a pebble. "

" Of old there were certain things that realized oneness: The heavens in realizing oneness became clear; The earth in realizing oneness became stable; The numinous in realizing oneness became animated; The river valleys in realizing oneness became full; The lords and kings in realizing oneness brought proper order to the world. Following this line of thinking, We could say that if the heavens had not become clear They may well have fallen to pieces; We could say that if the earth had not become stable It may well have collapsed; We could say that if the numinous had not become animated It may well have faded away; We could say that if the river valleys had not become full They may well have dried up; We could say that if the lords and kings had not brought proper order to the world They may well have stumbled and fallen from power. Thus for something to be noble it must take the humble as its root; For something to be high it must take the low as its foundation. It is for this reason that the lords and kings use “friendless,” “unworthy,” and “inept” as terms to refer to themselves. This is a clear case of taking the humble as the root, is it not? The highest renown is to be without renown. They do not want to be precious like jade, But common like stone. "

" Reversion is the action of Tao. Weakness is the function of Tao. All things in the world come from being. And being comes from non-being. "

" Returning is the motion of the Tao. Yielding is the way of the Tao. The ten thousand things are born of being. Being is born of not being. "

" 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). "

" Reversion is the action of Tao. Gentleness is the function of Tao. The things of this world come from Being, And Being (comes) from Non-being. "

" THE movement of the Tao consists in Returning. The use of the Tao consists in softness. All things under heaven are born of the corporeal: The corporeal is born of the Incorporeal. "

" "Homeward is Reason's course, Weakness is Reason's force." Heaven and earth and the ten thousand things come from existence, but existence comes from non-existence. "

" In Tao the only motion is returning; The only useful quality, weakness. For though all creatures under heaven are the products of Being, Being itself is the product of Not-being. "

" "Reversal" is the movement of the Dao; "Weakness" is the function of the Dao. The things of the world originate in being, And being originates in nonbeing. "

" Turning Back is Tao movement being Weak is Tao practice. "The thousands of things in the world are born of Being" Being is born of Nothing. "

" Life on its way returns into a mist, Its quickness is its quietness again: Existence of this world of things and men Renews their never needing to exist. "

" Tao moves in cycles; Tao functions through softness. All is born of nothing. Something is born of nothing. "

" The Tao moves the other way the Tao works through weakness the things of this world come from something something comes from nothing "

" Return is the movement of the Tao. Yielding is the way of the Tao. All things are born of being. Being is born of non-being. "

" He who returns is sent forth by Tao, He who is weak is used by Tao. In the world things are born into existence, Existing things are born into Inner Life. "

" Reversal is Tao's movement. Yielding is Tao's practice. All things originate from being. Being originates from non-being. "

" Return is the movement of the Way; yielding is the function of the Way. All things in the world are born of being; being is born of nonbeing. "

" Turning back is how the way moves; Weakness is the means the way employs. The myriad creatures in the world are born from Something, and Something from Nothing. "

" Homeward is Reason's course, Weakness is Reason's force. Heaven and earth and the ten thousand things come from existence, but existence comes from nonexistence. "

" Return is how the Way moves. Weakness is how the Way works. Heaven and earth and the ten thousand things are born of being. Being is born of nothing "

" Returning is the movement of the Way. Yielding is the manner of the Way. All things in the world are born out of being. Being is born out of non-being. "

" The Tao proceeds by correlative curves, and its might is in weakness. All things arose from the Teh, and the Teh budded from the Tao. "

" Returning (fan) is the movement (tung) of Tao. Weak (jo) is the functioning (yung) of Tao. Ten thousand things under heaven are born of being (yu). Being is born of non-being (wu). "

" Returning is Tao's motion.* Weakness is Tao's function.** All things in the world are produced by being. And being is produced by non-being.*3* "

" The returning is the movement of the Tao The weak is the utilization of the Tao The myriad things of the world are born of being Being is born of non-being "

" Return is Dao’s motion; Weakness is Dao’s application. All things under Heaven are born of Being; Being is born of Nonbeing. "

" Returning is the motion of Tau. Weakness is the character of Tau. All things in the world are produced from existence; and existence is produced from non-existence. "

" “Returning” is how way-making (dao) moves, And “weakening” is how it functions. The events of the world arise from the determinate (you), And the determinate arises from the indeterminate (wu). "

" When the highest type of men hear Tao, The diligently practice it. When the average type of men hear Tao, They half believe in it. When the lowest type of men hear Tao, They laugh heartily at it. If they did not laugh at it, it would not be Tao. Therefore there is the established saying: The Tao which is bright appears to be dark. The Tao which goes forward appears to fall backward. The Tao which is level appears uneven. Great virtue appears like a valley (hollow). Great purity appears like disgrace. Far-reaching virtue appears as if insufficient. Solid virtue appears as if unsteady. True substance appears to be changeable. The great square has no corners. The great implement (or talent) is slow to finish (or mature). Great music sounds faint. Great form has no shape. Tao is hidden and nameless. Yet it is Tao alone that skillfully provides for all and brings them to perfection. "

" The wise student hears of the Tao and practices it diligently. The average student hears of the Tao and gives it thought now and again. The foolish student hears of the Tao and laughs aloud. If there were no laughter, the Tao would not be what it is. Hence it is said: The bright path seems dim; Going forward seems like retreat; The easy way seems hard; The highest Virtue seems empty; Great purity seems sullied; A wealth of Virtue seems inadequate; The strength of Virtue seems frail; Real Virtue seems unreal; The perfect square has no corners; Great talents ripen late; The highest notes are hard to hear; The greatest form has no shape. The Tao is hidden and without name. The Tao alone nourishes and brings everything to fulfillment. "

" 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. "

" When the highest type of men hear the Tao (truth), they try hard to live in accordance with it. When the mediocre type hear the Tao, they seem to be aware and yet unaware of it. When the lowest type hear the Tao, They break into loud laughter - If it were not laughed at, it would not be Tao. Therefore there is the established saying: "Who understands Tao seems dull of comprehension; Who is advance in Tao seems to slip backwards; Who moves on the even Tao (Path) seems to go up and down." Superior character appears like a hollow (valley); Sheer white appears like tarnished; Great character appears like infirm; Pure worth appears like contaminated. Great space has no corners; Great talent takes long to mature; Great music is faintly heard; Great form has no contour; And Tao is hidden without a name. It is this Tao that is adept at lending (its power) and bringing fulfillment. "

" WHEN a wise scholar hears the Tao, He practises it diligently. When a mediocre scholar hears the Tao, He wavers between belief and unbelief. When a worthless scholar hears the Tao, He laughs boisterously at it. But if such a one does not laugh at it, The Tao would not be the Tao! The wise men of old have truly said: The bright Way looks dim. The progressive Way looks retrograde. The smooth Way looks rugged. High Virtue looks like an abyss. Great whiteness looks spotted. Abundant Virtue looks deficient. Established Virtue looks shabby. Solid Virtue looks as though melted. Great squareness has no corners. Great talents ripen late. Great sound is silent. Great Form is shapeless. The Tao is hidden and nameless; Yet it alone knows how to render help and to fulfill. "

" When a superior scholar hears of Reason he endeavors to practise it. When an average scholar hears of Reason he will sometimes keep it and sometimes lose it. When an inferior scholar hears of Reason he will greatly ridicule it. Were it not thus ridiculed, it would as Reason be insufficient. Therefore the poet says: "The Reason--enlightened seem dark and black, The Reason--advanced seem going back, The Reason--straight-levelled seem rugged and slack. "The high in virtue resemble a vale, The purely white in shame must quail, The staunchest virtue seems to fail. "The solidest virtue seems not alert, The purest chastity seems pervert, The greatest square will rightness desert. "The largest vessel is not yet complete, The loudest sound is not speech replete, The greatest form has no shape concrete." Reason so long as it remains latent is unnamable. Yet Reason alone is good for imparting and completing. "

" When the man of highest capacities hears Tao He does his best to put it into practice. When the man of middling capacity hears Tao He is in two minds about it. When the man of low capacity hears Tao He laughs loudly at it. If he did not laugh, it would not be worth the name of Tao. Therefore the proverb has it: “The way out into the light often looks dark, The way that goes ahead often looks as if it went back.” The way that is least hilly often looks as if it went up and down, The “power” that is really loftiest looks like an abyss, What is sheerest white looks blurred. The “power” that is most sufficing looks inadequate, The “power” that stands firmest looks flimsy. What is in its natural, pure state looks faded; The largest square has no corners, The greatest vessel takes the longest to finish, Great music has the faintest notes, The Great From is without shape. For Tao is hidden and nameless. Yet Tao alone supports all things and brings them to fulfillment. "

" When the highest type of men hear the Way, with diligence thye're able to practice it; When the average men hear the Way, some things they retain and others they lose; When the lowest type of men hear the Way, they laugh out loud at it. If they didn't laught at it, it couldn't be regarded as the Way. Therefore, there is a set saying about this that goes: The bright Way appears to be dark; The Way that goes forward appears to retreat; The smooth Way appears to be uneven; The highest virtue [is empty] like a valley; The purest white appears to be soiled; Vast virtue appears to be insufficient; Firm virtue appears thin and weak; The simplest reality appears to change. The Great Square has no corners; The Great Vessel takes long to complete; The Great Tone makes little sound; The Great Image has no shape. The Way is Great but has no name. Only the Way is good at beginning things and also good at bringing things to completion. "

" "When the best shih hears Tao, he puts out great effort to practice it. When the average shih hears Tao, he will keep it sometimes, and sometimes forget about it. When the poorest shih hears Tao, he just has a big laugh." If he does not laugh, it must not quite be Tao. Yes, the 'Well-Founded Sayings' has it: The bright Tao seems dark the Tao going forward seems to be going backward the smooth Tao seems rough. The loftiest Te seems like a valley great purity seems sullied abundant Te seems insufficient Well-founded Te seems flimsy what is pure and natural seems faded the best square has no corners A great bronze takes long to finish great music has a delicate sound the Great Image has no shape. Tao is something concealed, nameless. It is just Tao, good at sustaining a person and completing him. "

" Men of stamina, knowing the way of life, Steadily keep to it; Unstable men, knowing the way of life, Keep to it or not according to occasion; Stupid men, knowing the way of life And having once laughed at it, laugh again the louder. If you need to be sure which way is right, you can tell by their laughing at it. They fling the old charges: 'A wick without oil,' 'For every step forward a step or two back.' To such laughers a level road looks steep, Top seems bottom, 'White appears black, 'Enough is a lack,' Endurance is a weakness, Simplicity a faded flower. But eternity is his who goes straight round the circle, Foundation is his who can feel beyond touch, Harmony is his who can hear beyond sound, Pattern is his who can see beyond shape: Life is his who can tell beyond words Fulfillment of the unfulfilled. "

" When a superior scholar hears the Tao he tirelessly practices it. When a middling scholar hears the Tao sometimes he follows it and sometimes he forgets it. When a piddling scholar hears the Tao he laughs loudly at it. Without his laughter it would not be worthy of being Tao, Hence the sayings: "One who understands the Tao seems benighted; One who progresses towards the Tao seems to regress; One who is in accord with the Tao seems tied in knots." Great Te seems like a valley. The completely immaculate seems disgraced. The thoroughly virtuous seems insufficient. Established morality seems a conspiracy. True characteristics seem submerged. A great square has no corners. A great instrument is completed late. A great sound comes from a small noise. A great form has no shape. Tao is hidden and nameless. Yet wonderfully, Tao guarantees that all things are fulfilled. "

" When a great person hears of the Way he follows it with devotion when an average person hears of the Way he doesn't know if it's real or not when a small person hears of the Way he laughs out loud if he didn't laugh it wouldn't be the Way hence these sayings arose the brightest path seems dark the quickest path seems slow the smoothest path seems rough the highest virtue low the whitest white pitch-black the greatest virtue wanting the staunchest virtue timid the truest truth uncertain the perfect square lacks corners the perfect tool does nothing the perfect sound is hushed the perfect form is shapeless the Tao is hidden and has no name but because it's the Tao it knows how to start and how to finish "

" When a superior man hears of the Tao, he immediately begins to embody it. When an average man hears of the Tao, he half believes it, half doubts it. When a foolish man hears of the Tao, he laughs out loud. If he didn't laugh, it wouldn't be the Tao. Thus it is said: The path into the light seems dark, the path forward seems to go back, the direct path seems long, true power seems weak, true purity seems tarnished, true steadfastness seems changeable, true clarity seems obscure, the greatest are seems unsophisticated, the greatest love seems indifferent, the greatest wisdom seems childish. The Tao is nowhere to be found. Yet it nourishes and completes all things. "

" When great scholars heard of Tao, they diligently followed it. When mediocre scholars heard of Tao, sometimes they kept it, sometimes they lost it. When inferior scholars heard of Tao, they laughed at it. Whether they laugh or whether they follow, Tao remains active. Therefore the poets have said: Brightness of Tao seems to be dark, Progress in Tao seems going back, The aim of Tao seems confused. The highest Tao seems lowliest, Great purity seems full of shame, The fullest Teh seems incomplete. Teachers of Teh have lost their zeal And certain Truth appears to change. A great square with inner angles, A great vase unfinished, A great voice never heard, A great Image with inner form. Tao is hid within its Name, But by Tao the Masters bless, And all things bring to perfectness. "

" The great scholar hearing the Tao Tries to practice it. The middling scholar hearing the Tao, Sometimes has it, sometimes not. The lesser scholar hearing the Tao Has a good laugh. Without that laughter It wouldn't be Tao. Therefore these sayings: The bright road seems dark, The road forward sees to retreat, The level road seems rough. Great Te seems hollow. Great purity seems sullied. Pervasive Te sees deficient. Established Te seems furtive. Simple truths seem to change. The great square has no corners. The great vessel is finished late. The great sound is scarcely voiced. The great image has no form. Tao hides, no name. Yet Tao alone gets things done. "

" When superior people hear of the Way, they carry it out with diligence. When middling people hear of the way, it sometimes seems to be there, sometimes not. When lesser people hear of the Way, they ridicule it greatly. If they didn't laugh at it, it wouldn't be the Way. So there are constructive sayings on this: The Way of illumination seems dark, the Way of advancement seems retiring, the Way of equality seems to categorize; higher virtue seems empty, greater purity seems ignominious, broad virtue seems insufficient, constructive virtue seems careless. Simple honesty seems changeable, great range has no boundaries, great vessels are finished late; the great sound has a rarefied tone, the great image has no form, the Way hides in namelessness. Only the Way can enhance and perfect. "

" When the best student hears about the way He practises it assiduously; When the average student hears about the way It seems to him there one moment and gone the next; When the worst student hears about the way He laughs out loud. If he did not laugh It would be unworthy of being the way. Hence the Chien yen has it: The way that is bright seems dull; The way that is forward seems to lead backward; The way that is even seems rough. The highest virtue is like the valley; The sheerest whiteness seems sullied; Ample virtue seems defective; Vigorous virtue seems indolent; Plain virtue seems soiled; The great square has no corners. The great vessel takes long to complete; The great note is rarefied in sound; The great image has no shape. The way conceals itself in being nameless. It is the way alone that excels in bestowing and in accomplishing. "

" When a superior scholar hears of Reason he endeavors to practise it. When an average scholar hears of Reason he will sometimes keep it and sometimes lose it. When an inferior scholar hears of Reason he will greatly ridicule it. Were it not thus ridiculed, it would as Reason be insufficient. Therefore the poet says: The reason-enlightened seem dark and black, The reason-advanced seem going back, The reason-straight-levelled seem rugged and slack. The high in virtue resemble a vale, The purely white in shame must quail. The staunchest virtue seems to fail. The solidest virtue seems not alert. The purest chastity seems pervert, The greatest square will rightness desert. The largest vessel is not yet complete, The loudest sound is not speech replete, The greatest form has no shape concrete. Reason so long as it remains hidden is unnameable. Yet Reason alone is good for imparting and completing. "

" Thoughtful people hear about the Way and try hard to follow it. Ordinary people hear about the Way and wander onto it and off it. Thoughtless people hear about the Way and make jokes about it. It wouldn’t be the Way if there weren’t jokes about it. So they say: The Way’s brightness looks like darkness; advancing on the Way feels like retreating; the plain Way seems hard going. The height of power seems a valley; the amplest power seems not enough; the firmest power seems feeble. Perfect whiteness looks dirty. The pure and simple looks chaotic. The great square has no corners. The great vessel is never finished. The great tone is barely heard. The great thought can’t be thought. The Way is hidden in its namelessness. But only the Way begins, sustains, fulfills. "

" The superior student listens to the Way And follows it closely. The average student listens to the Way And follows some and some not. The lesser student listens to the Way And laughs out loud. If there were no laughter it would not be the Way. So, it has been said: The light of the Way seems dim. The progress of the Way seems retreating. The straightness of the Way seems curved. The highest virtue seems as low as a valley. The purest white seems stained. The grandest virtue seems deficient. The sturdiest virtue seems fragile. The most fundamental seems fickle. The perfect square lacks corners. The greatest vessel takes long to complete. The highest tone is hard to hear. The great image lacks shape. The Way is hidden and nameless. Still only the Way nourishes and completes. "

" The best students, learning of the Tao, set to work earnestly to practice the Way. Mediocre students now cherish it, now let it go. The worst students mock at it. Were it not thus mocked, it were unworthy to be Tao. Thus spake the makers of Saws: the Tao at its brightest is obscure. Who advanceth in that Way, retireth. Its smooth Way is rough. Its summit is a valley. Its beauty is ugliness. Its wealth is poverty. Its virtue, vice. Its stability is change. Its form is without form. Its fullness is vacancy. Its utterance is silence. Its reality is illusion. Nameless and imperceptible is the Tao; but it informeth and perfecteth all things. "

" When a superior person (shan shih) hears Tao, He diligently practices it. When a middling person (chung shih) hears Tao, He hears it, he doesn't hear it. When the inferior person (hsia shih) hears Tao, he roars. If Tao were not laughed at, It would not be Tao. Therefore, established sayings (chien yen) have it this way: "The illuminating (ming) Tao appears (jo) dark, The advancing Tao appears retreating, The level Tao appears knotty (lei). High (shan) te appears like a valley, Great whiteness (po) appears spotted (ju), Expansive te appears insufficient, Well-established te appears weak, The genuine in substance appears hollow. Great (ta) square has no corners, Great vessel (ch'i) is late in completion, Great voice (yin) has hardly (hsi) any sound, Great image is formless, Tao is hidden and without name." Yet it is Tao alone, That is good in lending help and fulfilling all. "

" The superior man, on hearing Tao, Practices it diligently.* The average man, on hearing Tao, Regards it both as existing and not existing. The inferior man, on hearing Tao, Laughs aloud at it. Without his laughter, it would not be Tao. Therefore the established word says:** The luminous Tao seems obscure.*3* The advancing Tao seems retreating.*4* The even Tao seems rough.*5* The highest virtue seems empty.*6* Great whiteness seems blackened.*7* Broad virtue seems insufficient.*8* Established virtue seems secret.*9* Pure substance seems fluid.*10* The great square has no corners.*11* The great vessel is late in completing.*12* The great voice sounds faint.*13* The great image has no shape.*14* Tao is concealed and has no name. Yet only Tao is good in giving and completing.*15* "

" Higher people hear of the Tao They diligently practice it Average people hear of the Tao They sometimes keep it and sometimes lose it Lower people hear of the Tao They laugh loudly at it If they do not laugh, it would not be the Tao Therefore a proverb has the following: The clear Tao appears unclear The advancing Tao appears to retreat The smooth Tao appears uneven High virtue appears like a valley Great integrity appears like disgrace Encompassing virtue appears insufficient Building virtue appears inactive True substance appears inconstant The great square has no corners The great vessel is late in completion The great music is imperceptible in sound The great image has no form The Tao is hidden and nameless Yet it is only the Tao That excels in giving and completing everything "

" When the best student hears about Dao, He applies it diligently. When the average student hears about Dao, He seems to get it one moment and miss it the next. When the slow student hears about Dao, He laughs at it. Without that laugh, it would not be Dao. Thus here are some sayings: Understanding Dao is like befuddlement; Progress in Dao is like moving backwards; The smooth road to Dao is like a rugged path. Superior De seems like a valley; Abundant De seems unfulfilled; Robust De seems indolent; The pristine and pure seems volatile. Great clarity is like turbidity; Great squares have no corners; Great vessels are completed late; Great music has little sound; Great Image has no form. Dao is hidden and has no name; For only Dao is good at giving and achieving. "

" When the superior scholar hears Tau, he diligently practises it. When the middling scholar hears Tau, he one while keeps it, another while loses it. When the inferior scholar hears Tau, he laughs aloud at it. Were it not thus laughed at, it would not be worthy of the name of Tau. Therefore those who have spoken (before me) have said: - "The bright in Tau are as darkness black; The advanced in Tau are as going back; And their lofty way seems a vulgar track. The highest Virtue is a lowly vale; The greatest pureness, like the vile canaille; The vastest talents, those that seem to fail. Established virtue is as stolen away; The truest essence is as foul decay; The greatest square has no angles aye. The largest vessel takes long to make; The loudest voice is what never spake; The biggest form ne'er a shape doth take." Tau is hidden, and has no name; but Tau is good at imparting and completing. "

" When the very best students learn of way-making (dao) They are just barely able to keep to its center. When mediocre students learn of way-making They are sporadically on it and off it. When the very worst students learn of way-making They guffaw at the very idea. Were they not to guffaw at it It would be something less than way-making. It is for this reason that in the Established Sayings we find it said: Radiant way-making seems obscured, Advancing way-making seems to be receding, Smooth way-making seems to have bumps, The highest character (de) seems like a deep gorge, The most brilliant white seems sullied, The most broadminded character seems deficient, The most steadfast character seems dubious, The most pristine and authentic seems defiled. The greatest square has no corners, The greatest vessel is last to be attended to, The greatest sound is ever so faint, The greatest image has no shape. Way-making is so profuse as to be nameless (wuming). It is only way-making that is as efficacious in the beginnings of things As it is in their completion. "

" Tao produced the One. The One produced the two. The two produced the three. And the three produced the ten thousand things. The ten thousand things carry the yin and embrace the yang, and through the blending of the material force they achieve harmony. People hate to be children without parents, lonely people without spouses, or men without food to eat, And yet kings and lords call themselves by these names. Therefore it is often the case that things gain by losing and lose by gaining. What others have taught, I teach also: "Violent and fierce people do not die a natural death." I shall make this the father of my teaching. "

" The Tao begot one. One begot two. Two begot three. And three begot the ten thousand things. The ten thousand things carry yin and embrace yang. They achieve harmony by combining these forces. Men hate to be "orphaned", "widowed", or "worthless," But this is how kings and lords describe themselves. For one gains by losing And loses by gaining. What others teach, I also teach; that is: "A violent man will die a violent death!" This will be the essence of my teaching. "

" 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. "

" Out of Tao, One is born; Out of One, Two; Out of Two, Three; Out of Three, the created universe. The created universe carries the yin at its back and the yang in front; Through the union of the pervading principles it reaches harmony. To be "orphaned," "lonely" and "unworthy" is what men hate most. Yet the princes and dukes call themselves by such names. For sometimes things are benefited by being taken away from, And suffer by being added to. Others have taught this maxim, Which I shall teach also: "The violent man shall die a violent death." This I shall regard as my spiritual teacher. "

" TAO gave birth to One, One gave birth to Two, Two gave birth to Three, Three gave birth to all the myriad things. All the myriad things carry the Yin on their backs and hold the Yang in their embrace, Deriving their vital harmony from the proper blending of the two vital Breaths. What is more loathed by men than to be "helpless," "little," and "worthless"? And yet these are the very names the princes and barons call themselves. Truly, one may gain by losing; And one may lose by gaining. What another has taught let me repeat: "A man of violence will come to a violent end." Whoever said this can be my teacher and my father. "

" Reason begets unity; unity begets duality; duality begets trinity; and trinity begets the ten thousand things. The ten thousand things are sustained by Yin [the negative principle]; they are encompassed by Yang [the positive principle], and the immaterial breath renders them harmonious. That which the people find odious, to be orphaned, lonely, and unworthy, kings and princes select as their titles. Thus, on the one hand, loss implies gain, and on the other hand, gain implies loss. What others have taught I teach also. The strong and aggressive do not die a natural death; but I will obey the doctrine's father. "

" Tao gave birth to the One; The One gave birth successively to two things, Three things, up to ten thousand. These ten thousand creatures cannot turn their backs to the shade Without having the sun on their bellies, And it is on this blending of the breaths that their harmony depends. To be orphaned, needy, ill-provided is what men most hate; Yet princes and dukes style themselves so. Truly, “things are often increased by seeking to diminish them And diminished by seeking to increase them.” The maxims that others use in their teaching I too will use in mine. Show me a man of violence that came to a good end, And I will take him for my teacher. "

" The Way gave birth to the One. The One gave birth to the Two. The Two gave birth to the Three. And the Three gave birth to the ten thousand things. The ten thousand things carry Yin on their backs and wrap their arms around Yang. Through the blending of the qi they arrive at a state of harmony. The things that are hated by the whole world Are to be orphaned, widowed, and have no grain. Yet kings and dukes take these as their names. Thus with all things—some are increased by taking away; While some are diminished by adding on. Therefore, what other men teach, [I] will also consider and then teach to others. Thus, "The strong and violent do not come to a natural end." I will take this as the father of my studies. "

" Tao produced The One The One produced Two Two produced Three Three produced the thousands of things. The thousands of things: Turn their backs on the quiet and dark and embrace the aggressive and bright. An Empty ch'i brings Harmony. What people look down upon: to be orphaned, poor, destitute. But the kings and princes make these names into titles. Yes, things: Sometimes you reduce them, and they are enlarged sometimes you enlarge them, and they are reduced. What another has taught, I also teach: "A violent man will not reach his natural end." I will make of this the father of my teaching. "

" Life, when it came to be, Bore one, then two, then three Elements of things; And thus the three began -Heaven and earth and man- To balance happenings: Cool night behind, warm day ahead, For the living, for the dead. Though a commoner be loth to say That he is only common clay, Kings and princes often state How humbly they are leading, Because in true succeeding High and low correlate. It is an ancient thought, Which many men have taught, That he who over-reaches And tries to live by force Shall die thereby of course, And is what my own heart teaches. "

" Tao gives birth to unity, unity gives birth to duality, duality gives birth to trinity, and trinity gives birth to all things. All things are wrapped by yin and contain yang, and their pulsing ch'is marry. That which men abominate, the lonely, the hubless, their leaders take as names. Thus one does not either benefit from a loss or lose from a benefit. What other people teach, I also teach. "The end of a strong one is an untimely death." I will take this as a precept to teach proper behaviour. "

" The Tao gives birth to one one gives birth to two two gives birth to three three gives birth to ten thousand things ten thousand things with yin at their backs and yang in their embrace and breath between for harmony what the world hates to be orphaned widowed or destitute kings use for their titles thus some gain by losing others lose by gaining thus what people teach I teach too tyrants never choose their deaths this becomes my teacher "

" The Tao gives birth to One. One gives birth to Two. Two gives birth to Three. Three gives birth to all things. All things have their backs to the female and stand facing the male. When male and female combine, all things achieve harmony. Ordinary men hate solitude. But the Master makes use of it, embracing his aloneness, realizing he is one with the whole universe. "

" In Tao is Unity of Life, In Unity is Duality of Life, In Duality is Trinity of Life, In Trinity all beings have life. All beings shun the principle of Inertia, They hold to the principle of Life. They are brought into deep harmony by the Breath of the Deep. That which men dislike is to be called orphans, solitary, wheels without naves; Yet princes and rulers may thus be named. Therefore some are increased by being diminished, And some are diminished by being increased. That which men have taught I also shall teach: "He who is strong and violent shall not meet with easy death." I shall in this way teach fundamentals. "

" Tao engenders One, One engenders Two, Two engenders Three, Three engenders the ten thousand things. The ten thousand things carry shade And embrace sunlight. Shade and sunlight, yin and yang, Breath blending into harmony. Humans hate To be alone, poor, and hungry. Yet kings and princes Use these words as titles. We gain by losing, Lose by gaining. What others teach, I also teach: A violent man does not die a natural death. This is the basis of my teaching. "

" The Way produces one; one produces two, two produce three, three produce all beings: all beings bear yin and embrace yang, with a mellowing energy for harmony. The things people dislike are only to be alone, lacking, and unworthy; yet these are what monarchs call themselves. Therefore people may gain from loss, and may lose from gain. What others teach, I also teach. The strong cannot master their death: I take this to be the father of teachings. "

" The way begets one; One begets two; Two begets three; Three begets the myriad creatures. The myriad creatures carry on their backs the yin and embrace in theirarms the yang and are the blending of the generative forces of the two. There are no words which men detest more than 'solitary', 'desolate',and 'hapless', yet lords and princes use these to refer to themselves. Thus a thing is sometimes added to by being diminished and diminishedby being added to. What others teach I also teach. 'The violent shall not come to a natural end.' I shall take this as my precept. "

" Reason begets unity; unity begets duality; duality begets trinity ; and trinity begets the ten thousand things. The ten thousand things are sustained by Yin [the negative principle]; they are encompassed by Yang [the positive principle], and the immaterial Ch'i [the breath of life] renders them harmonious. That which the people find odious, to be an orphan, a widower, or a nobody, kings and princes select as their titles. Thus, on the one hand, loss implies gain, and on the other hand, gain implies loss. What others have taught I teach also. The strong and aggressive do not die a natural death ; but I shall expound the doctrine's foundation. "

" The Way bears one. The one bears two. The two bear three. The three bear the ten thousand things. The ten thousand things carry the yin on their shoulders and hold in their arms the yang, whose interplay of energy makes harmony. People despise orphans, widowers, outcasts. Yet that’s what kings and rulers call themselves. Whatever you lose, you’ve won. Whatever you win, you’ve lost. What others teach, I say too: violence and aggression destroy themselves. My teaching rests on that. "

" The Way gave birth to one. One gave birth to two. Two gave birth to three. Three gave birth to all things. All things carry yin and embrace yang. They reach harmony by blending with the vital breath. What people loathe the most Is to be orphaned, desolate, unworthy. But this is what princes and kings call themselves. Sometimes gain comes from losing, And sometimes loss comes from gaining. What others have taught, I also teach: The forceful and violent will not die from natural causes. This will be my chief doctrine. "

" The Tao formulated the One. The One exhaled the Two. The Two were parents of the Three. The Three were parents of all things. All things pass from Obscurity to Manifestation, inspired harmoniously by the Breath of the Void. Men do not like to be fatherless, virtueless, unworthy: yet rulers describe themselves by these names. Thus increase bringeth decrease to some, and decrease bringeth increase to others. Others have taught thus; I consent to it. Violent men and strong die not by natural death. This fact is the foundation of my law. "

" Tao gives birth to one, One gives birth to two, Two gives birth to three, Three gives birth to ten thousand beings. Ten thousand beings carry yin on their backs and embrace yang in their front, Blending these two vital breaths (ch'i) to attain harmony (ho). What people hate most, Are to be orphaned, widowed and unworthy. Yet kings and dukes call themselves by these. Thus things are either decreased so as to be increased, Or increased (i) so as to be decreased (sun). What others teach, I also teach: "The strong and violent (ch'iang liang) do not die a natural death." This I shall hold as the father (fu) of my teaching. "

" Tao begets One. One begets Two. Two begets Three. Three begets all things. All things carry the female and embrace the male. And by breathing together, they live in harmony. What the people hate is being orphaned, widowed, and starved. But kings and dukes call themselves these names. Therefore everything can be augmented when diminished, and diminished when augmented.* What the people teach, I teach too.** The violent and fierce cannot die a natural death. I will become the father of teaching.*3* "

" Tao produces one One produces two Two produce three Three produce myriad things Myriad things, backed by yin and embracing yang Achieve harmony by integrating their energy What the people dislike Are alone, bereft, and unworthy But the rulers call themselves with these terms So with all things Appear to take loss but benefit Or receive benefit but lose What the ancients taught I will also teach The violent one cannot have a natural death I will use this as the principal of teachings "

" Dao gives birth to One; One gives birth to Two; Two gives birth to Three; Three gives birth to Ten Thousand things. All things have Yin on their back and Yang in their embrace; The Qi of the two converge and become harmony. "

" Tau produced one (unity); one (unity) produced two (duality); two (duality) produced three (trinity); and three (trinity) produced all things. Everything carries the yin (shady, dark, still, deathlike, etc.) on its back; and the yang (bright, active, lively, etc.) on its front; and is harmonized by an intermediate (immaterial) breath. What people dislike is orphanage, and loneliness, and a wheelless carriage (incompleteness); and yet kings and nobles appropriate these terms. For things, when they are diminished, will increase; and, when they are increased, will diminish. What people (by their conduct) teach, I also teach them. Those (for instance) who are violent and obstinate do not die a natural death. I would use such as the best instructors. "

" Way-making (dao) gives rise to continuity, Continuity gives rise to difference, Difference gives rise to plurality, And plurality gives rise to the manifold of everything that is happening (wanwu). Everything carries yin on its shoulders and yang in its arms And blends these vital energies (qi) together to make them harmonious (he). There is nothing in the world disliked more Than the thought of being friendless, unworthy, and inept, And yet kings and dukes use just such terms to refer to themselves. For things, sometimes less is more, And sometimes, more is less. Thus, as for what other people are teaching, I will think about what they have to say, and then teach it to others. For example: “Those who are coercive and violent do not meet their natural end”— I am going to take this statement as my precept. "

" The softest things in the world overcome the hardest things in the world. Non-being penetrates that in which there is no space. Through this I know the advantage of taking no action. Few in the world can understand the teaching without words and the advantage of taking no action. "

" The softest thing in the universe Overcomes the hardest thing in the universe. That without substance can enter where there is no room. Hence I know the value of non-action. Teaching without words and work without doing Are understood by very few. "

" 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. "

" The softest substance of the world Goes through the hardest. That-which-is-without-form penetrates that-which-has-no-crevice; Through this I know the benefit of taking no action. The teaching without words And the benefit of taking no action Are without compare in the universe. "

" THE softest of all things Overrides the hardest of all things. Only Nothing can enter into no-space. Hence I know the advantages of Non-Ado. Few things under heaven are as instructive as the lessons of Silence, Or as beneficial as the fruits of Non-Ado. "

" The world's weakest overcomes the world's hardest. Non-existence enters into the impenetrable. Thereby I comprehend of non-assertion the advantage. There are few in the world who obtain of non-assertion the advantage and of silence the lesson. "

" What is of all things most yielding Can overwhelm that which is of all things most hard. Being substanceless it can enter even where is no space; That is how I know the value of action that is actionless. But that there can be teaching without words, Value in action that is actionless, Few indeed can understand. "

" The softest, most pliable thing in the world runs roughshod over the firmest things in the world. that which has no substance gets into that which has no spaces or cracks. I therefore know that there is benefit in taking no action. The wordless teaching, the benefit of taking no action - Few in the world can realize these! "

" The Softest thing in the world rides right over the Hardest things in the world. What-has-No-Being enters what-leaves-no-opening. This makes me realize the advantage of Not Doing. Teaching done by not talking the advantage gained by Not Doing - few things in the world can match this. "

" As the soft yield of water cleaves obstinate stone, So to yield with life solves the insoluble: To yield, I have learned, is to come back again. But this unworded lesson, This easy example, Is lost upon men. "

" The softest in the world overcomes the strongest, just as a rider controls his galloping steed. The insubstantial can penetrate where there is no opening. Because of that I know the benefit of Non-action. Few in the world attain wordless teaching and the benefit of Non-action. "

" The weakest thing in the world excels the strongest thing in the world what doesn't exist finds room where there is none thus we know doing nothing succeeds teaching without words succeeding without effort few in the world can equal this "

" The gentlest thing in the world overcomes the hardest thing in the world. That which has no substance enters where there is no space. This shows the value of non-action. Teaching without words, performing without actions: that is the Master's way. "

" In the world when we arrive at gentleness we press forward to overcome all hardness. To possess Inner Life we enter it by our own private doorway. We do this in order to know in overflowing fulness the possession of activity of Inner Life. Overflowing fulness of activity of Inner Life With power to impart it to others without words - Few men in the world attain to this. "

" The softest thing in the world rides roughshod over the strongest. No-thing enters no-space. This teaches me the benefits of no-action. Teaching without words benefit without action - Few in this world can attain this. "

" What is softest in the world drives what is hardest in the world. Nonbeing enters where there is no room; that is how we know noncontrivance enhances. Unspoken guidance and uncontrived enhancement are reached by few in the world. "

" Exterminate learning, and there will no longer be worries. The most submissive thing in the world can ride roughshod over the hardestin the world; That which is without substance entering that which has no crevices. That is why I know the benefit of resorting to no action. The teaching that uses no words, the benefit of resorting to no action,these are beyond the understanding of all but a very few in the world. "

" The world's weakest overcomes the world's hardest. Non-existence enters into the impenetrable. Thereby I comprehend of non-assertion the advantage, and of silence the lesson, There are few in the world who obtain the advantage of non-assertion. "

" What’s softest in the world rushes and runs over what’s hardest in the world. The immaterial enters the impenetrable. So I know the good in not doing. The wordless teaching, the profit in not doing - not many people understand it. "

" The softest in the world Surpasses the hardest in the world. What has no substance Can penetrate what has no opening. Thereby I know the value of non-action. The value of teaching without words And accomplishing without action Is understood by few in the world. "

" The softest substance hunteth down the hardest; the unsubstantial penetrateth where there is no opening. Here is the Virtue of Inertia. Few are they who attain: whose speech is Silence, whose Work is Inertia. "

" The softest (chih jou) in the world, Gallops (ch'ih ch'eng) in the hardest (chih chien) in the world. That which is not penetrates that which has no crevice (wu yu ju wu chien). I thereby know the benefit of no-action (wu-wei). The teaching without words, The benefit of no-action, Hardly anything in the world can compare with them. "

" The world's softest thing gallops to and fro through the world's hardest thing.* Things without substance can penetrate things without crevices. Thus I know the benefit of inaction.** But teaching without words and benefitting without action are understood by few in the entire world. "

" The softest things of the world Override the hardest things of the world That which has no substance Enters into that which has no openings From this I know the benefits of non-attached actions The teaching without words The benefits of actions without attachment Are rarely matched in the world "

" The world’s softest Prevails over the world’s hardest. The formless penetrates the seamless. That is how I came to know the advantage of Non-doing. Teaching without words, Benefiting by Non-doing - Few in this world could emulate that. "

" The weakest things in the world will gallop over the strongest. The non-existent enters into (all things) without any crevice (can penetrate the impenetrable). And I by this understand how useful non-action is. Silent teaching, passive usefulness, - few in the world attain to this. "

" The softest things in the world ride roughshod over the hardest things. Only the least substantial thing can penetrate the seamless. This is how we know that doing things noncoercively (wuwei) is beneficial. Rare are those in the world who reach an understanding of the benefits of teachings that go beyond what can be said, and of doing things noncoercively. "

" Which does one love more, fame or one's own life? Which is more valuable, one's own life or wealth? Which is worse, gain or loss? Therefore he who has lavish desires will spend extravagantly. He who hoards will lose most heavily. He who is contented suffers no disgrace. He who knows when to stop is free from danger. Therefore he can long endure. "

" Fame or self: Which matters more? Self or wealth: Which is more precious? Gain or lose: Which is more painful? He who is attached to things will suffer much. He who saves will suffer heavy loss. A contented man is never disappointed. He who knows when to stop does not find himself in trouble. He will stay forever safe. "

" 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. "

" Fame or one's own self, which does one love more? One's own self or material goods, which has more worth? Loss (of self) or possession (of goods), which is the greater evil? Therefore: he who loves most spends most, He who hoards much loses much. The contented man meets no disgrace; Who know when to stop runs into no danger - He can long endure. "

" As for your name and your body, which is the dearer? As for your body and your wealth, which is the more to be prized? As for gain and loss, which is the more painful? Thus, an excessive love for anything will cost you dear in the end. The storing up of too much goods will entail a heavy loss. To know when you have enough is to be immune from disgrace. To know when to stop is to be preserved from perils. Only thus can you endure long. "

" "Name or person, which is more near? Person or fortune, which is more dear? Gain or loss, which is more sear? "Extreme dotage leadeth to squandering. Hoarded wealth inviteth plundering. "Who is content incurs no humiliation, Who knows when to stop risks no vitiation, Forever lasteth his duration." "

" Fame or one's own self, which matters to one most? One's own self or things bought, which should count most? In the getting or the losing, which is worse? Hence he who grudges expense pays dearest in the end; He who has hoarded most will suffer the heaviest loss. Be content with what you have and are, and no one can despoil you; Who stops in time nothing can harm. He is forever safe and secure. "

" Fame or your body - which is more dear? Your body or possessions - which is worth more? Gain or loss - in which is there harm? If your desires are great, you're bound to be extravagant; If your store much away, you're bound to lose a great deal. Therefore, if you know contentment, you'll not be disgraced. If you know when to stop, you'll suffer no harm. And in this way you can last a very long time. "

" Your fame or your self, which is closer to you? Your self or your possessions, which counts for more? Gaining or losing, which brings the pain? Indeed: Very fond, much expended much hoarding, heavy loss. Be content and there will be no disgrace. Know to stop and there will be no danger. And you can last very long. "

" Which means more to you, You or your renown? Which brings more to you, You or what you own? And which would cost you more If it were gone? The niggard pays, The miser loses. The least ashamed of men Goes back if he chooses: He knows both ways, He starts again. "

" Which is dearer, fame or health? Which is worth more, health or wealth? Which is more beautiful, gain or loss? Hence excessive love finally exacts its price. The certain consequence of proud ownership is ruin. To know sufficiency is to be blameless. Knowing when to stop avoids danger. Thereby one can be durable. "

" Which is more vital fame or health which is more precious health or riches which is more harmful loss or gain the deeper the love the higher the cost the bigger the treasure the greater the loss who knows contentment suffers no shame who knows restraint encounters no trouble and thus lives long "

" Fame or integrity: which is more important? Money or happiness: which is more valuable? Success of failure: which is more destructive? If you look to others for fulfillment, you will never truly be fulfilled. If your happiness depends on money, you will never be happy with yourself. Be content with what you have; rejoice in the way things are. When you realize there is nothing lacking, the whole world belongs to you. "

" Which is more dear to you, your character or your body? Which do you treasure more, your body or your wealth? Which makes you more unhappy, to gain or to lose? But we must sacrifice much to gain true love. We must suffer great loss to obtain much treasure, To know contentment is to fear no shame. To know how to stop is to avoid destruction. Thus doing, we shall long endure. "

" Name or body: which is closer? Body or possessions: which means more? Gain or loss: Which one hurts? Extreme love exacts a great price. Many possessions entail a heavy loss. Know what is enough - Abuse nothing. Know when to stop - Harm nothing. This is how to last for a long time. "

" Which is closer, your name or your body? Which is more, your body or your possessions? Which is more destructive, gain or loss? Extreme fondness means great expense, and abundant possessions mean much loss. If you know when you have enough, you will not be disgraced. If you know when to stop, you will not be endangered. It is possible thereby to live long. "

" Your name or your person, Which is dearer? Your person or your goods, Which is worth more? Gain or loss, Which is a greater bane? That is why excessive meanness Is sure to lead to great expense; Too much store Is sure to end in immense loss. Know contentment And you will suffer no disgrace; Know when to stop And you will meet with no danger. You can then endure. "

" Name or person, which is more near? Person or fortune, which is more dear? Gain or loss, which is more sear ? Extreme dotage leadeth to squandering, Hoarded wealth inviteth plundering. Who is content incurs no humiliation. Who knows when to stop risks no vitiation, Forever lasteth his duration. "

" Which is nearer, name or self? Which is dearer, self or wealth? Which gives more pain, loss or gain? All you grasp will be thrown away. All you hoard will be utterly lost. Contentment keeps disgrace away. Restraint keeps you out of danger so you can go on for a long, long time. "

" Your name or your body, What is dearer? Your body or your wealth, What is worthier? Gain or loss, What is worse? Greed is costly. Assembled fortunes are lost. Those who are content suffer no disgrace. Those who know when to halt are unharmed. They last long. "

" What shall it profit a man if he gain fame or wealth, and lose his life? If a man cling to fame or wealth, he risketh what is worth more. Be content, not fearing disgrace. Act not, and risk not criticism. Thus live thou long, without alarm. "

" Your name and your body (shen), which is dearer? Your body and material goods, which is more abundant? Gain and loss, which is illness? Therefore in excessive love one necessarily goes to great expenses, In hoarding much one necessarily loses heavily. Knowing contentment (chih tsu) one does not suffer disgrace, Knowing when to stop one does not become exhausted (tai). This way one may last long. "

" Of fame and life, which is more dear?* Of life and wealth, which is more worthy?** Of gain and loss, which is more distressing?*3* Therefore, loving in excess incurs great cost. Overhoarding brings heavy loss.*4* To know what is enough means to avoid disgrace. To know where to stop is to avoid danger. Thus one can last long and endure. "

" Fame or the self, which is dearer? The self or wealth, which is greater? Gain or loss, which is more painful? Thus excessive love must lead to great spending Excessive hoarding must lead to heavy loss Knowing contentment avoids disgrace Knowing when to stop avoids danger Thus one can endure indefinitely "

" Which is dearer—your reputation or your life? Which is more valuable—your life or your goods? Which is more vulnerable—your gain or your loss? Too much doting leads to big waste; Too much hoarding leads to great loss. Therefore resting content is not humiliating; Knowing when to stop is not dangerous. For that’s the way to last. "

" Which is nearest to you, your name or your person? Which is most to you, your person or your goods? Which is the (greater) malady, getting or losing? Excessive love (of a name or of any other object) must be attended with great personal sacrifice. Much hoarding must be followed by great ruin (sooner or later). He who knows when he has enough, suffers no disgrace. He who knows where to stop meets with no danger. These are the people to last long. "

" Your reputation or your person—which is dearer to you? Your person or your property—which is worth more? Gaining or losing—which is the greater scourge? Miserliness is certain to come at a huge cost; The hoarding of wealth is certain to lead to heavy losses. Therefore, those who know contentment avoid disgrace, And those who know where to stop avoid danger. They will be long-enduring. "

" What is most perfect seems to be incomplete; But its utility is unimpaired. What is most full seems to be empty; But its usefulness is inexhaustible. What is most straight seems to be crooked. The greatest skill seems to be clumsy. The greatest eloquence seems to stutter. Hasty movement overcomes cold, (But) tranquility overcomes heat. By being greatly tranquil, One is qualified to be the ruler of the world. "

" Great accomplishment seems imperfect, Yet it does not outlive its usefulness. Great fullness seems empty, Yet it cannot be exhausted. Great straightness seems twisted. Great intelligence seems stupid. Great eloquence seems awkward. Movement overcomes cold. Stillness overcomes heat. Stillness and tranquility set things in order in the universe. "

" 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. "

" The highest perfection is like imperfection, And its use is never impaired. The greatest abundance seems meager, And its use will never fail. What s most straight appears devious, The greatest skill appears clumsiness; The greatest eloquence seems like stuttering. Movement overcomes cold, (But) keeping still overcomes heat. Who is calm and quiet becomes the guide for the universe. "

" THE greatest perfection seems imperfect, And yet its use is inexhaustible. The greatest fullness seems empty, And yet its use is endless. The greatest straightness looks like crookedness. The greatest skill appears clumsy. The greatest eloquence sounds like stammering. Restlessness overcomes cold, But calm overcomes heat. The peaceful and serene Is the Norm of the World. "

" "Greatest perfection imperfect will be, But its work ne'er waneth. Greatest fulness is vacuity, Its work unexhausted remaineth." "Straightest lines resemble curves; Greatest skill like a tyro serves; Greatest eloquence stammers and swerves." Motion conquers cold. Quietude conquers heat. Purity and clearness are the world's standard. "

" What is most perfect seems to have something missing; Yet its use is unimpaired. What is most full seems empty; Yet its use will never fail. What is most straight seems crooked; The greatest skill seems like clumsiness, The greatest eloquence like stuttering. Movement overcomes cold; But staying still overcomes heat. So he by his limpid calm Puts right everything under heaven. "

" Great completion seems incomplete; Yet its usefulness is never exhausted. Great fullness seems to be empty; Yet its usefulness is never used up. Great straightness seems to be bent. Great skill seems to be clumsy. Great surplus seems to stammer. Activity overcomes cold; Tranquility overcomes heat. If you're quiet and tranquil you can become the ruler of the world. "

" The greatest perfection will seem lacking in something but its usefulness never ends. The greatest solidity will seem Empty but its usefulness is inexhaustible. The greatest uprightness will seem compromised the greatest ability will seem clumsy the greatest eloquence will seem tongue-tied. "Agitation overcomes cold Stillness overcomes heat. "Purity and Stillness are the Norm of the World. "

" A man's work, however finished it seem, Continues as long as he live; A man, however perfect he seem, Is needed as long as he live: As long as truth appears falsity, The seer a fool, The prophet a dumb lout, If you want to keep warm keep stirring about, Keep still if you want to keep cool, And in all the world one day no doubt Your way shall be the rule. "

" The greatest accomplishment seems unfinished, yet its applications are endless. The greatest fullness seems crude. The greatest eloquence seems stuttering. Activity overcomes cold. Tranquillity overcomes heat. Peace and quiet is the true path in the world. "

" The greatest thing seems incomplete yet it never wears out the fullest thing seems empty yet it never runs dry the straightest thing seems crooked the cleverest thing seems clumsy the richest thing seems poor activity overcomes cold stillness overcomes heat who can be perfectly still is able to govern the world "

" True perfection seems imperfect, yet it is perfectly itself. True fullness seems empty, yet it is fully present. True straightness seems crooked. True wisdom seems foolish. True art seems artless. The Master allows things to happen. She shapes events as they come. She steps out of the way and lets the Tao speak for itself. "

" Esteem lightly your greatest accomplishment, your patience will not fail. Reckon your great fulness to be emptiness, your strength will not become exhausted. Count your rectitude as foolishness, Know your cleverness to be stupidity, Recognize your eloquence to be stammering words, And you will find that As movement overcomes cold, and as stillness overcomes heat, even sol, he who knows the true secret of tranquillity Will become a pattern for all mankind. "

" Great accomplishment seems unfinished But its use is continuous. Great fullness seems empty But in use is inexhaustible. Great straightness seems bent, Great skill seems clumsy, Great eloquence seems mute. Exertion overcomes cold. Calm overcomes heat. Pure calm is the norm under heaven. "

" Great completeness seems incomplete; its use is never exhausted. Great fullness seems empty; its use is never ended. Great directness seems restrained, great skill seems inept, great eloquence seems inarticulate. Movement overcomes cold, stillness overcomes heat. Clear stillness is right for the world. "

" Great perfection seems chipped, Yet use will not wear it out; Great fullness seems empty, Yet use will not drain it; Great straightness seems bent; Great skill seems awkward; Great eloquence seems tongue-tied. Restlessness overcomes cold; Stillness overcomes heat. Limpid and still, One can be a leader in the empire. "

" The greatest perfection seems imperfect, But its work undecaying remaineth. The greatest fulness is emptiness-checked, But its work 's not exhausted nor waneth. The straightest line resembleth a curve; The greatest sage as apprentice will serve ; Most eloquent speakers will stammer and swerve. Motion conquers cold. Quietude conquers heat Purity and clearness are the world's standard. "

" What’s perfectly whole seems flawed, but you can use it forever. What’s perfectly full seems empty, but you can’t use it up. True straightness looks crooked. Great skill looks clumsy. Real eloquence seems to stammer. To be comfortable in the cold, keep moving; to be comfortable in the heat, hold still; to be comfortable in the world, stay calm and clear. "

" The most complete seems lacking. Yet in use it is not exhausted. The most abundant seems empty. Yet in use it is not drained. The most straight seems curved. The most able seems clumsy. The most eloquent seems to stutter. Movement overcomes cold. Stillness overcomes heat. Peace and quiet govern the world. "

" Despise thy masterpieces; thus renew the vigor of thy creation. Deem thy fullness emptiness; thus shall thy fullness never be empty. Let the straight appear crooked to thee, thy Craft clumsiness; thy Musick discord. Exercise moderateth cold; stillness heat. To be pure and to keep silence, is the True Law of all that are beneath Heaven. "

" Great perfection appears lacking (ch'üeh), Its use is unending. Great fullness appears empty, Its use is inexhaustible. Great straightness appears bent, Great ingenuity (ch'iao) appears crude, Great eloquence (pien) appears inarticulate. When agitation (tsao) wins (sheng), the cold arrives, When tranquillity (ching) wins (sheng), the hot arrives. Clear and tranquil the world is in the right mode (cheng). "

" Great completion appears to be imperfect, Yet its usefulness is never exhausted.* Great fullness appears to be empty, Yet its usefulness is unlimited.** Great straightness seems bent.*3* Great craftiness seems clumsy.*4* Great eloquence seems to be stuttering.*5* Hastiness overcomes the cold.*6* Serenity overcomes the hot. Calmness and serenity become the rectitude of the world.*7* "

" Great perfection seems flawed Its function is without failure Great fullness seems empty Its function is without exhaustion Great straightness seems bent Great skill seems inept Great eloquence seems inarticulate Movement overcomes cold Stillness overcomes heat Clear quietness is the standard of the world "

" Great perfection seems incomplete; Its use never expires. Great abundance seems empty; Its use is inexhaustible. Great straightness seems crooked; Great agility seems awkward; Great eloquence seems tongue-tied. Stillness overcomes restlessness; Cold overcomes heat. Tranquility sets the benchmark for the world. "

" He who regards his greatest achievements as unattained, may employ himself without decay. He who regards his greatest fulness as emptiness, may employ himself without exhaustion. His greatest uprightness is as crookedness. His greatest skill is as stupidity. His greatest eloquence is as stammering. Activity conquers cold, and quietness conquers heat; (but there is a) purity and quietude by which one may rule the whole world. "

" What is most consummate seems defective, Yet using it does not wear it out. What is fullest seems empty, Yet using it does not use it up. What is truest seems crooked; What is most skillful seems bungling; What is most prosperous seems wanting. What is most eloquent seems halting. Staying active beats the cold, Keeping still beats the heat. Purity and stillness can bring proper order to the world. "

" When Tao prevails in the world, galloping horses are turned back to fertilize (the fields with the dung). When Tao does not prevail in the world, war horses thrive in the suburbs. There is no calamity greater than lavish desires. There is no greater guilt than discontentment. And there is no greater disaster than greed. He who is contented with contentment is always contented. "

" When the Tao is present in the universe, The horses haul manure. When the Tao is absent from the universe, War horses are bred outside the city. There is no greater sin than desire, No greater curse than discontent, No greater misfortune than wanting something for oneself. Therefore he who knows that enough is enough will always have enough. "

" 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. "

" When the world lives in accord with Tao, Racing horses are turned back to haul refuse carts. When the world lives not in accord with Tao, Cavalry abounds in the countryside. There is no greater curse than the lack of contentment. No greater sin than the desire for possession. Therefore he who is contented with contentment shall be always content. "

" WHEN the world is in possession of the Tao, The galloping horses are led to fertilize the fields with their droppings. When the world has become Taoless, War horses breed themselves on the suburbs. There is no calamity like not knowing what is enough. There is no evil like covetousness. Only he who knows what is enough will always have enough. "

" When the world possesses Reason, race horses are reserved for hauling dung. When the world is without Reason, war horses are bred in the common. No greater sin than yielding to desire. No greater misery than discontent. No greater calamity than greed. Therefore, he who knows content's content is always content. "

" When there is Tao in the empire The galloping steeds are turned back to fertilize the ground by their droppings. When there is not Tao in the empire War horses will be reared even on the sacred mounds below the city walls. (No lure is greater than to possess what others want,) No disaster greater than not to be content with what one has, No presage of evil greater than men should be wanting to get more. Truly: “He who has once known the contentment that comes simply through being content, Will never again be otherwise than contented”. "

" When the world has the Way, ambling horses are retired to fertilize [fields]. When the world lacks the Way, war horses are reared in the suburbs. Of crimes-none is greater than having things that one desires; Of disasters-none is greater than not knowing when one has enough. Of defects-none brings more sorrow than one desire to attain. Therefore, the contentment one has when he knows that he has enough, is abiding contentment indeed. "

" When the world has Tao, they have no use for saddle horses, using them to haul manure. When the world has no Tao, they raise war horses on sacred ground. Nothing is more crime producing than desirable things nothing is a worse misfortune than not being content nothing makes for more guilt than desire for gain. Yes: Be content with enough, and there will always be enough. "

" In a land where the way of life is understood Race-horses are led back to serve the field; In a land where the way of life is not understood War-horses are bred on the autumn yield. Owning is the entanglement, Wanting is the bewilderment, Taking is the presentiment: Only he who contains content Remains content. "

" When Tao prevails in the world, stray horses are kept away from tilled fields. When Tao does not prevail in the world, warhorses breed in fields grown wild. No disaster is greater than not knowing what is sufficient. No crime is greater than avarice. No defect is worse than the desire to achieve. One who knows sufficiency will always have enough. "

" When the Tao prevails courier horses manure fields instead of roads when the Tao fails war-horses are raised on the border no crime is worse than yielding to desire no wrong is greater than discontent no curse is crueller than getting what you want the contentment of being content is true contentment indeed "

" When a country is in harmony with the Tao, the factories make trucks and tractors. When a country goes counter to the Tao, warheads are stockpiled outside the cities. There is no greater illusion than fear, no greater wrong than preparing to defend yourself, no greater misfortune than having an enemy. Whoever can see through all fear will always be safe. "

" When Tao was manifested to men, Horses were used for cultivating the fields. When Tao was hid within itself, War horses were reared on the frontiers. There is no sin greater than desire, There is no misfortune greater than discontent, There is no calamity greater than the wish to acquire, Therefore to be satisfied is an everlasting sufficiency. "

" With Tao under heaven Stray horses fertilize the fields. Without Tao under heaven Warhorses are bred at the frontier. There is no greater calamity Than not knowing what is enough. There is no greater fault Than desire for success. Therefore, Knowing that enough is enough Is always Enough. "

" When the world has the Way, running horses are retired to till the fields. When the world lacks the Way, war-horses are bred in the countryside. No crime is greater than discontent, no fault is greater than possessiveness. So the satisfaction of contentment is always enough. "

" When the way prevails in the empire, fleet-footed horses are relegatedto ploughing in the fields; When the way does not prevail in the empire, war-horses breed on theborder. There is no crime greater than having too many desires; There is no disaster greater than not being content; There is no misfortune greater than being covetous. Hence in being content, one will always have enough. "

" When the world possesses Reason, race horses are reserved for hauling dung. When the world is without Reason, war horses are bred in the common. No greater sin than yielding to desire. No greater misery than discontent. No greater calamity than acquisitiveness. Therefore, he who knows contentment's contentment is always content. "

" When the world’s on the Way, they use horses to haul manure. When the world gets off the Way, they breed warhorses on the common. The greatest evil: wanting more. The worst luck: discontent. Greed’s the curse of life. To know enough’s enough is enough to know. "

" When the Way governs the world, The proud stallions drag dung carriages. When the Way is lost to the world, War horses are bred outside the city. There is no greater crime than desire. There is no greater disaster than discontent. There is no greater misfortune than greed. Therefore: To have enough of enough is always enough. "

" When the Tao beareth away on Earth, men put swift horses to night-carts. When it is neglected, they breed chargers in the border marches. There is no evil worse than ambition; no misery worse than discontent; no crime greater than greed. Content of mind is peace and satisfaction eternal. "

" When the world practices Tao, Fast horses are used for their dung. When the world does not practice Tao, War horses give birth at the borders. Among offenses (tsui), none is greater than having what is desirable. Among calamities (huo), none is greater than not knowing contentment. Among blames (chiu), none is greater than the desire for gain. Therefore the contentment that comes from knowing contentment Is a long lasting contentment. "

" In a world with Tao, racing horses are drawn back [to the fields] for dung.* In a world without Tao, war horses are raised outside the city.** No crime is greater than having desires.*3* No calamity is greater than not knowing contentment. No fault is greater than longing for gain. Therefore, the contentment of knowing contentment is always contentment. "

" When the world has the Tao Fast horses are retired to fertilize the grounds When the world lacks the Tao Warhorses must give birth on the battlefield There is no crime greater than greed No disaster greater than discontentment No fault greater than avarice Thus the satisfaction of contentment Is the lasting satisfaction "

" When the world is governed by Dao, War horses are retired to plow the fields. When the world is not governed by Dao, Colts are born on the battlefields. No calamity is greater than discontent; No mistake is greater than greed. Therefore it is the contentment of being content That is the everlasting content. "

" When the world has Tau (when Tau reigns in the empire), horses are used only for purposes of agriculture. When the world has not Tau (when Tau does not reign in the empire), war-horses are bred on the waste common. There is no sin greater than giving rein to desire. There is no misery greater than discontent. There is no calamity more direful than the desire of possessing. Therefore the sufficiency of contentment is an everlasting sufficiency. "

" When way-making (dad) prevails in the world, The finest racing steeds are used to provide manure for the fields; But when way-making does not prevail in the world, Warhorses are bred just outside the city walls. There is no crime more onerous than greed, No misfortune more devastating than avarice. And no calamity that brings with it more grief than insatiability. Thus, knowing when enough is enough Is really satisfying. "

" One may know the world without going out of doors. One may see the Way of Heaven without looking through the windows. The further one goes, the less one knows. Therefore the sage knows without going about, Understands without seeing, And accomplishes without any action. "

" Without going outside, you may know the whole world. Without looking through your window, you may see the ways of heaven. The farther you go, the less you know. Thus the sage knows without traveling; He sees without looking; He wor ks without doing. "

" 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. "

" Without stepping outside one's doors, One can know what is happening in the world, Without looking out of one's windows, One can see the Tao of heaven. The farther one pursues knowledge, The less one knows. Therefore the Sage knows without running about, Understands without seeing, Accomplishes without doing. "

" WITHOUT going out of your door, You can know the ways of the world. Without peeping through your window, You can see the Way of Heaven. The farther you go, The less you know. Thus, the Sage knows without travelling, Sees vithout looking, And achieves without Ado. "

" "Without passing out of the gate The world's course I prognosticate. Without peeping through the window The heavenly Reason I contemplate. The further one goes, The less one knows." Therefore the holy man does not travel, and yet he has knowledge. He does not see things, and yet he defines them. He does not labor, and yet he completes. "

" Without leaving his door He knows everything under heaven. Without looking out of his window He knows all the ways of heaven. For the further one travels The less one knows. Therefore the Sage arrives without going, Sees all without looking, Does nothing, yet achieves everything. "

" No need to leave your door to know the whole world; No need to peer through your windows to know the Way of Heaven. The farther you go, the less you know. Therefore the Sage knows without going, names without seeing, And completes without doing a thing. "

" Understanding the world without going out the door. Understanding Heaven's Way without looking out the window. Traveling very widely, understanding very little. And so the Wise Person: Knows without any going names without any looking accomplishes without any doing. "

" There is no need to run outside For better seeing, Nor to peer from a window. Rather abide At the center of your being; For the more you leave it, the less you learn. Search your heart and see If he is wise who takes each turn: The way to do is to be. "

" Without leaving his door one can understand the world. Without glancing out the window one can see the Tao of heaven. The further one travels the less one knows. That is why the Sage does not travel and yet understands. Does not look and yet names. Does not act and yet completes. "

" Without going out his door he knows the whole world without looking out his window he knows the Way of Heaven the farther people go the less people know therefore the sage knows without moving names without seeing succeeds without trying "

" Without opening your door, you can open your heart to the world. Without looking out your window, you can see the essence of the Tao. The more you know, the less you understand. The Master arrives without leaving, sees the light without looking, achieves without doing a thing. "

" Without going out of my door I know the Universe. Without opening my window I perceive Heavenly Tao. The more I go abroad, the less I understand. That is why the self-controlled man arrives without going, names things without seeing them, perfects without activity. "

" Without going out the door, Know the world. Without peeping through the window, See heaven's Tao. The further you travel, The less you know. This is why the Sage Knows without budging, Identifies without looking, Does without trying. "

" They know the world without even going out the door. They see the sky and its pattern without even looking out the window. The further out it goes, the less knowledge is; therefore sages know without going, name without seeing, complete without striving. "

" Without stirring abroad One can know the whole world; Without looking out the window One can see the way of heaven. The further one goes The less one knows. Therefore the sage knows without having to stir, Identifies without having to see, Accomplishes without having to act. "

" Without passing out of the gate The world's course I prognosticate. Without peeping through the window The heavenly Reason I contemplate. The further one goes, The less one knows. Therefore the holy man does not travel, and yet he has knowledge. He does not see the things, and yet he defines them. He does not labor, and yet he completes. "

" You don’t have to go out the door to know what goes on in the world. You don’t have to look out the window to see the way of heaven. The farther you go, the less you know. So the wise soul doesn’t go, but knows; doesn’t look, but sees; doesn’t do, but gets it done. "

" Without stepping out the door, You can know the world. Without looking through the window, You can see Heaven's Way. The longer you travel, the less you know. Therefore: The sage knows without traveling, Perceives without looking, Completes without acting. "

" One need not pass his threshold to comprehend all that is under Heaven, nor to look out from his lattice to behold the Tao Celestial. Nay! but the farther a man goeth, the less he knoweth. The sages acquired their knowledge without travel; they named all things aright without beholding them; and, acting without aim, fulfilled their Wills. "

" Without stepping (ts'u) out the door, Know (chih) the world. Without looking out the window, See (chien) the Tao of Heaven. The farther one comes out, The less one knows. Therefore the sage knows (chih) without travelling, Names (ming) things without seeing (chien) them, Accomplishes (cheng) without work (wei). "

" Without going out-of-doors, One can know the whole world. Without looking out of windows, One can see the Tao of heaven.* The farther one goes, the less one knows.** Therefore, the Sage does not go and yet knows, Doesn't see and yet names,*3* Doesn't act and yet completes.*4* "

" Without going out the door, know the world Without peering out the window, see the Heavenly Tao The further one goes The less one knows Therefore the sage Knows without going Names without seeing Achieves without striving "

" You need not go outdoors To know about the world. You need not peek through the window To understand the Heavenly Dao. The farther you travel, The less you know. That is why the sage Knows without traveling, Understands without seeing, Achieves without doing. "

" One needs not to go beyond his own door to know the world. One needs not to peep through his window to see celestial Tau. The further one goes away (from himself and from home) the less he knows. Therefore the wise man does not travel for knowledge (knows without travelling); names (describes) things without seeing them; and achieves his purpose without action. "

" Venture not beyond your doors to know the world; Peer not outside your window to know the way-making (dao) of tian. The farther one goes The less one knows. It is for this reason that sages know without going anywhere out of the ordinary, Understand clearly without seeing anything out of the ordinary, And get things done without doing anything out of the ordinary. "

" The pursuit of learning is to increase day after day. The pursuit of Tao is to decrease day after day. It is to decrease and further decrease until one reaches the point of taking no action. No action is undertaken, And yet nothing is left undone. An empire is often brought to order by having no activity. If one (likes to) undertake activity, he is not qualified to govern the empire. "

" In the pursuit of learning, every day something is acquired. In the pursuit of Tao, every day something is dropped. Less and less is done Until non-action is achieved. When nothing is done, nothing is left undone. The world is ruled by letting things take their course. It cannot be ruled by interfering. "

" 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. "

" The student of knowledge (aims at) learning day by day; The student of Tao (aims at) losing day by day. By continual losing One reaches doing nothing (laissez-faire). He who conquers the world often does so by doing nothing. When one is compelled to do something, The world is already beyond his conquering. "

" LEARNING consists in daily accumulating; The practice of Tao consists in daily diminishing. Keep on diminishing and diminishing, Until you reach the state of Non-Ado. No-Ado, and yet nothing is left undone. To win the world, one must renounce all. If one still has private ends to serve, One will never be able to win the world. "

" He who seeks learnedness will daily increase. He who seeks Reason will daily diminish. He will diminish and continue to diminish until he arrives at non-assertion. With non-assertion there is nothing that he cannot achieve. When he takes the empire, it is always because he uses no diplomacy. He who uses diplomacy is not fit to take the empire. "

" Learning consists in adding to one's stock day by day; The practice of Tao consists in “subtracting day by day, Subtracting and yet again subtracting Till one has reached inactivity. But by this very inactivity Everything can be activated.” Those who of old won the adherence of all who live under heaven All did so not interfering. Had they interfered, They would never have won this adherence. "

" Those who work at their studies increase day after day; Those who have heard the Dao decrease day after day. They decrease and decrease, till they get to the point where they do nothing. They do nothing and yet there's nothing left undone. When someone wants to take control of the world, he must always be unconcerned with affairs. For in a case where he's concerned with affairs, He'll be unworthy, as well, of taking control of the world. "

" "Doing Learning, one profits everyday." Doing Tao, one suffers a loss everyday - loses, and loses some more and so arrives at not doing anything. Doing nothing, nothing will remain not done. Taking over the world: only by not working. A person who sets to working, doesn't have what it takes to take over the world. "

" A man anxious for knowledge adds more to himself every minute; A man acquiring life loses himself in it, Has less and less to bear in mind, Less and less to do, Because life, he finds, is well inclined, Including himself too. Often a man sways the world like a wind But not by deed; And if there appear to you to be need Of motion to sway it, it has left you behind. "

" In pursuing knowledge, one accumulates daily. In practicing Tao, one loses daily. Lose and lose and lose, until one reaches Non-action. Non-action, yet there is nothing left undone. To win the world one must not act for gain. If one acts for gain, one will not be able to win the world. "

" Those who seek learning gain every day those who seek the Way lose every day they lose and they lose until they find nothing to do nothing to do means nothing not dome who rules the world isn't busy if someone is busy he can't rule the world "

" In pursuit of knowledge, every day something is added. In the practice of the Tao, every day something is dropped. Less and less do you need to force things, until finally you arrive at non-action. When nothing is done, nothing is left undone. True mastery can be gained by letting things go their own way. It can't be gained by interfering. "

" By activity in learning we are daily enriched. By activity of Tao we are daily diminished, diminished and yet more diminished, until we arrive at activity of Inner Life, and activity of Inner Life becomes stillness of Inner Life. By the practice of Inner Life stillness we can continually conquer all things. By the practice of returning to possessions, nothing that we conquer will be sufficient for us. "

" Pursue knowledge, gain daily. Pursue Tao, lose daily. Lose and again lose, Arrive at non-doing. Non-doing - and nothing not done. Take the entire world as nothing. Make the least effort, And the world escapes you. "

" For learning you gain daily; for the Way you lose daily. Losing and losing, thus you reach noncontrivance; be uncontrived, and nothing is not done. Taking the world is always done by not making anything of it. For when something is made of it, that is not enough to take the world. "

" In the pursuit of learning one knows more every day; In the pursuit of the way one does less every day. One does less and less until one does nothing at all, and when onedoes nothing at all there is nothing that is undone. It is always through not meddling that the empire is won. Should you meddle, then you are not equal to the task of winning theempire. "

" He who seeks learnedness will daily increase. He who seeks Reason will daily diminish. He will diminish and continue to diminish until he arrives at non-assertion. With non-assertion there is nothing that he cannot achieve. When he takes the empire, it is always because he uses no diplomacy. He who uses diplomacy is not fit to take the empire. "

" Studying and learning daily you grow larger. Following the Way daily you shrink. You get smaller and smaller. So you arrive at not doing. You do nothing and nothing’s not done. To run things, don’t fuss with them. Nobody who fusses is fit to run things. "

" Those who seek knowledge, Collect something every day. Those who seek the Way, Let go of something every day. They let go and let go, Until reaching no action. When nothing is done, Nothing is left undone. Never take over the world to tamper with it. Those who want to tamper with it Are not fit to take over the world. "

" The scholar seeketh daily increase of knowing; the sage of Tao daily decrease of doing. He decreaseth it, again and again, until he doth no act with the lust of result. Having attained this Inertia all accomplisheth itself. He who attracteth to himself all that is under Heaven doth so without effort. He who maketh effort is not able to attract it. "

" To pursue (wei) learning one increases daily. To pursue (wei) Tao one decreases daily. To decrease and again to decrease, Until one arrives at not doing (wu-wei). Not doing (wu-wei) and yet nothing is not done. Always take the empire when there are no businesses. If there are businesses, It is not worthwhile to take the empire. "

" The pursuit of learning increases daily.* The pursuit of Tao decreases daily,** Decreasing more and more Until it reaches the point of inaction. Inaction: then nothing cannot be done by it,*3* Therefore the capture of the world should always be done by inactivity.*4* As for activity,*5* it is insufficient to capture the world.*6* "

" Pursue knowledge, daily gain Pursue Tao, daily loss Loss and more loss Until one reaches non-action With non-action, there is nothing one cannot do Take the world by constantly applying non-interference The one who interferes is not qualified to take the world "

" To pursue learning you increase day by day; To pursue Dao you decrease day by day. Decrease and yet again decrease, Till you reach the state of Non-doing. Do nothing and yet nothing is not done. The world is often won without busying around; When busying around occurs, The world cannot be won. "

" Activity (an unhealthy and injurious activity) is daily increased by (efforts at) education. This same activity is daily diminished by Tau. Diminish it, and again diminish it, till there come to be absolutely none of it left. By nonaction there is nothing that may not be done. One might undertake the government of the world without ever taking any trouble. And, as for all those that take trouble, they are not competent to the government of the world. "

" In studying, there is a daily increase, While in learning of way-making (dao), there is a daily decrease: One loses and again loses To the point that one does everything noncoercively (wuwei). One does things noncoercively And yet nothing goes undone. In wanting to rule the world Be always non-interfering in going about its business (wushi); For in being interfering You make yourself unworthy of ruling the world. "

" The sage has no fixed (personal) ideas. He regards the people's ideas as his own. I treat those who are good with goodness. And I also treat those who are not good with goodness. Thus goodness is attained. I am honest to those who are honest, And I am also honest to those who are not honest. Thus honesty is attained. The sage, in the government of his empire, has no subjective viewpoint. His mind forms a harmonious whole with that of his people. The all lend their eyes and ears, And he treats them all as infants. "

" The sage has no mind of his own. He is aware of the needs of others. I am good to people who are good. I am also good to people who are not good. Because Virtue is goodness. I have faith in people who are faithful. I also have faith in people who are not faithful. Because Virtue is faithfulness. The sage is shy and humble - to the world he seems confusing. Men look to him and listen. He behaves like a little child. "

" 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. "

" The Sage has no decided opinions and feelings, But regards the people's opinions and feelings as his own. The good ones I declare good; The bad ones I also declare good. That is the goodness of Virtue. The honest ones I believe; The liars I also believe; That is the faith of Virtue. The Sage dwells in the world peacefully, harmoniously. The people of the world are brought into a community of heart, And the Sage regards them all as his own children. "

" THE Sage has no interests of his own, But takes the interests of the people as his own. He is kind to the kind; He is also kind to the unkind: For Virtue is kind. He is faithful to the faithful; He is also faithful to the unfaithful: For Virtue is faithful. In the midst of the world, the Sage is shy and self-effacing. For the sake of the world he keeps his heart in its nebulous state. All the people strain their ears and eyes: The Sage only smiles like an amused infant. "

" The holy man has not a heart of his own. The hundred families' hearts he makes his heart. The good I meet with goodness; the bad I also meet with goodness; that is virtue's goodness. The faithful I meet with faith; the faithless I also meet with faith; that is virtue's faith. The holy man dwells in the world anxious, very anxious in his dealings with the world. He universalizes his heart, and the hundred families fix upon him their ears and eyes. The holy man treats them all like children. "

" The Sage has no heart of his own; He uses the heart of the people as his heart. Of the good man I approve, But of the bad I also approve, And thus he gets goodness. The truthful man I believe, but the liar I also believe, And thus he gets truthfulness. The Sage, in the dealings with the world, seems like one dazed with fright; For the world's sake be dulls his wits. The Hundred Families all the time strain their eyes and ears, The Sage all the time sees and hears no more than an infant sees and hears. "

" The Sage constantly has no [set] mind; He takes the mind of the common people as his mind. Those who are good he regards as good; Those who are not good he also regards as good. [In this way] he attains goodness. Those who are trustworthy he trusts; And those who are not trustworthy he also trusts. [In this way] he gets their trust. As for the Sage's presence in the world - he is one with it. And with the world he merges his mind. The common people all fix their eyes and ears on him. And the Sage treats them all as his children. "

" The Wise Person is always a man without a mind - he takes the mind of the hundred clans as his mind. Those who are good, I am good to them those who are not good, I am also good to them - Te is good. Those who are honest, I am honest with them those who are not honest, I am also honest with them - Te is honest. The Wise Person lives in the world all drawn in for the world's sake he keeps his mind muddled. The hundred clans all strain their eyes and ears toward him. The Wise Person treats them all as his children. "

" A sound man's heart is not shut within itself But is open to other people's hearts: I find good people good, And I find bad people good If l am good enough; I trust men of their word, And I trust liars If I am true enough; I feel the heart-heats of others Above my own If I am enough of a father, Enough of a son. "

" The Sage is without a set mind. He makes the mind of the people his own. I am kind. I am also kind to the unkind. Thus kindness is attained. I believe those who believe. I believe also those who do not believe. Thus faith is attained. The Sage, when in the midst of the worldly, does it calmly and slowly, and his mind merges with the world. The Sage treats everyone as his children. "

" The sage has no mind of his own his mind is the mind of the people to the good he is good to the bad he is good until they become good to the true he is true to the false he is true until they become true in the world the sage withdraws with others he merges his mind people open their ears and eyes the sage covers them up "

" The Master has no mind of her own. She works with the mind of the people. She is good to people who are good. She is also good to people who aren't good. This is true goodness. She trusts people who are trustworthy. She also trusts people who aren't trustworthy. This is true trust. The Master's mind is like space. People don't understand her. They look to her and wait. She treats them like her own children. "

" The Heart of the self-controlled man is always in the Inner Kingdom. He draws the hearts of all men into his Heart. If a man is good, he blesses him; If a man is not good, still he blesses him with the Blessing of Teh. If a man is faithful, he is faithful to him, If a man is not faithful, still he is faithful to him with the Faithfulness of Teh. The self-controlled man dwells in the world. Patiently and persistently He brings the whole world into active community of Heart. All men turn their ears and their eyes towards him. They are all children of the self-controlled man. "

" The Sage has no set heart. Ordinary people's hearts Become the Sage's heart. People who are good I treat well. People who are not good I also treat well: Te as goodness. Trustworthy people I trust. Untrustworthy people I also trust. Te as trust. Sages create harmony under heaven Blending their hearts with the world. Ordinary people fix their eyes and ears upon them, But Sages become the world's children. "

" Sages have no fixed mind; they make the minds of the people their mind: they improve the good, and also improve those who are not good; that virtue is good. They make sure of the true, and they make sure of the untrue too; that virtue is sure. The relation of sages to the world is one of concern: they cloud their minds for the world; all people pour into their ears and eye, and sages render them innocent. "

" The sage has no mind of his own. He takes as his own the mind of the people. Those who are good I treat as good. Those who are not good I also treat as good. In so doing I gain in goodness. Those who are of good faith I have faith in. Those who are lacking in good faith I also have faith in. In so doing I gain in good faith. The sage in his attempt to distract the mind of the empire seeks urgentlyto muddle it. The people all have something to occupy their eyes and ears, and thesage treats them all like children. "

" The holy man possesses not a fixed heart. The hundred families' hearts he makes his heart. The good I meet with goodness ; the bad I also meet with goodness; for virtue is good [throughout]. The faithful I meet with faith; the faithless I also meet with faith ; for virtue is faithful [throughout]. The holy man dwells in the world anxious, very anxious in his dealings with the world. He universalises his heart, and the hundred families fix upon hirn their ears and eyes. The holy man treats them all as children. "

" The wise have no mind of their own, finding it in the minds of ordinary people. They’re good to good people and they’re good to bad people. Power is goodness. They trust people of good faith and they trust people of bad faith. Power is trust. They mingle their life with the world, they mix their mind up with the world. Ordinary people look after them. Wise souls are children. "

" The sage has no concern for himself, But makes the concerns of others his own. He is good to those who are good. He is also good to those who are not good. That is the virtue of good. He is faithful to people who are faithful. He is also faithful to people who are not faithful. That is the virtue of faithfulness. The sage is one with the world, And lives in harmony with it. People turn their eyes and ears to him, And the sage cares for them like his own children. "

" The wise man hath no fixed principle; he adapteth his mind to his environment. To the good I am good, and to the evil I am good also; thus all become good. To the true I am true, and to the false I am true; thus all become true. The sage appeareth hesitating to the world, because his mind is detached. Therefore the people look and listen to him, as his children; and thus doth he shepherd them. "

" The sage has no set mind (ch'ang hsin), He takes the mind of the people as his mind. The good (shan) I am good to them, The not good I am also good to them. This is the goodness of nature (te). The trustworthy (hsin) I trust them, The not trustworthy I also trust them. This is the trust of nature (te). The sage in the world, Mixes (hun) the minds (hsin) of all. The people lift up their eyes and ears, The sage treats them all like children. "

" The Sage has no constant heart [mind]. He takes the people's heart as his heart.* Good men, I treat well. Bad men, I also treat well.** Therein I attain goodness.*3* Honest men, I trust. Dishonest men, I also trust. Therein I attain trust. The Sage in his position in the world, Yieldingly harmonizes the people's heart with simplicity. The people all strain their ears and eyes.*4* And the Sage regards them all as infants.*5* "

" The sages have no constant mind They take the mind of the people as their mind Those who are good, I am good to them Those who are not good, I am also good to them Thus the virtue of goodness Those who believe, I believe them Those who do not believe, I also believe them Thus the virtue of belief The sages live in the world They cautiously merge their mind for the world The people all pay attention with their ears and eyes The sages care for them as children "

" The sage never has a heart and mind of his own; He takes everyone’s heart and mind as his. Those who are good I treat with good; Those who are not good I also treat with good— Till good prevails. Those who are trustworthy I trust; Those who are not trustworthy I also trust— Till trust prevails. The sage rules this world Inhaling every breath with caution. He tries to blur the mind of the world. People all focus on their ears and eyes; The sage treats them all as children. "

" The sage has no invariable mind of his own; he makes the mind of the people his mind. The good I would meet with goodness. The not-good I would also meet with goodness. Virtue is good. The faithful I would meet with faith. The not-faithful I would also meet with faith. Virtue is faithful. The sage dwells in the world with a timid reserve; but his mind blends in sympathy with all. The people all turn their ears and eyes up to him; and the sage thinks of them all as his children. "

" Sages really think and feel immediately. They take the thoughts and feelings of the common people as their own. To not only treat the able as able But to treat the inept as able too Is a quantum gain in ability. To not only treat the credible as credible But to treat those you do not trust as credible too Is a quantum gain in credibility. As for the presence of sages in the world, in their efforts to draw things together: They make of the world one muddled mind. The common people all fix their eyes and ears on the sages, And the sages treat them as so many children. "

" Man comes in to life and goes out to death. Three out of ten are companions of life. Three out of ten are companions of death. And three out of ten in their lives lead from activity to death. And for what reason? Because of man's intensive striving after life. I have heard that one who is a good preserver of his life will not meet tigers or wild buffaloes, And in fighting will not try to escape from weapons of war. The wild buffalo cannot butt its horns against him, The tiger cannot fasten its claws in him, And weapons of war cannot thrust their blades into him. And for what reason? Because in him there is no room for death. "

" Between birth and death, Three in ten are followers of life, Three in ten are followers of death, And men just passing from birth to death also number three in ten. Why is this so? Because they live their lives on the gross level. He who knows how to live can walk abroad Without fear of rhinoceros or tiger. He will not be wounded in battle. For in him rhinoceroses can find no place to thrust their horn, Tigers no place to use their claws, And weapons no place to pierce. Why is this so? Because he has no place for death to enter. "

" 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. "

" Out of life, death enters. The companions (organs) of life are thirteen; The companions (organs) of death are (also) thirteen. What send man to death in this life are also (these) thirteen. How is it so? Because of the intense activity of multiplying life. It has been said that the who is a good preserver of hi life Meets no tigers or wild buffaloes on land, Is not vulnerable to weapons in the field of battle. The horns of the wild buffalo are powerless against him. How is it so? Because he is beyond death. "

" WHEN one is out of Life, one is in Death. The companions of life are thirteen; the companions of Death are thirteen; and, when a living person moves into the Realm of Death, his companions are also thir- teen. How is this? Because he draws upon the resources of Life too heavily. It is said that he who knows well how to live meets no tigers or wild buffaloes on his road, and comes out from the battle-ground untouched by the weapons of war. For, in him, a buffalo would find no butt for his horns, a tiger nothing to lay his claws upon, and a weapon of war no place to admit its point. How is this? Because there is no room for Death in him. "

" Abroad in life, home in death. There are thirteen avenues of life; there are thirteen avenues of death; on thirteen avenues men that live pass unto the realm of death. Now, what is the reason? It is because they live life's intensity. Yea, I understand that one whose life is based on goodness, when traveling on land will not fall a prey to the rhinoceros or the tiger. When coming among soldiers, he need not fear arms and weapons. The rhinoceros finds no place wherein to insert its horn. The tiger finds no place wherein to put his claws. Weapons find no place wherein to thrust their blades. The reason is that he does not belong to the realm of death. "

" He who aims at life achieves death. If the “companions of life” are thirteen, So likewise are the “companions of death” thirteen. How is it that the “death-stops” in man's life And activity are also thirteen? It is because men feed life too grossly. It is said that he who has a true hold on life, When he walks on land does not meet tigers or wild buffaloes; In battle he is not touched by weapons of war. Indeed, A buffalo that attacked him would find nothing for its horns to butt, A tiger would find nothing for its claws to tear, A weapon would find no place for its point to enter in. And why? Because such men have no “death-spot” in them. "

" We come out into life and go back into death. The companions of life are thirteen; The companions of death are thirteen; And yet people, because they regard life as LIFE, in all of their actions move towards the thirteen that belong to the realm of death. Now, why is this so? It's because they regard life as LIFE. You've no doubt heard of those who are good at holding on to life: When walking through hills, they don't avoid rhinos and tigers; When they go into battle, they don't put on armor or shields; The rhino has no place to probe with its horn; The tiger finds no place to put its claws. And weapons find no place to hold their blades. Now, why is this so? Because there is no place for death in them. "

" "Setting out to live is entering into death." "Thirteen are the life givers thirteen are the death bringers." The thirteen body parts are also death spots in people's life and activity? Why? Because they live life so lavishly. So we hear: One who Excels at fostering life "travels on land without meeting rhinoceros or tiger enters combat without armour or weapon." The rhinoceros finds no place to jab its horn the tiger finds no place to lay its claws a weapon finds no place where its point can enter. Why? Because he has no death spot. "

" Death might appear to be the issue of life, Since for every three out of ten being born Three out of ten are dying. Then why Should another three out of ten continue breeding death? By use of sheer madness to multiply. But there is one out of ten, they say, so sure of life That tiger and wild bull keep clear of his inland path. Weapons turn from him on the battle-field, No bull-horn could tell where to gore him, No tiger-claw where to tear him, No weapon where to enter him. And why? Because he has no death to die. "

" In circumstances of life and death, the chances of living are three out of ten, the chances of dying are three out of ten. In ordinary conditions, where activity is the province of death, the chances are also three out in ten. Why is this so? Because of the propagative force of the life principle. It is said that those who cultivate the life principle can travel without encountering a tiger or wild buffalo. In battle, no weapon can penetrate their armour. The wild buffalo's horns find nothing to gore, the tigers claws nothing to flay, and weapons find no place for their points to penetrate. Why is this so? Because for them, there is no province of death. "

" Appearing means life disappearing means death thirteen are the followers of life thirteen are the followers of death but people living to live join the land of death's thirteen and why because they live to live it's said that those who guard life well aren't injured by soldiers in battle or harmed by rhinos or tigers in the wild for rhinos have nowhere to sink their horns tigers have nowhere to sink their claws and soldiers have nowhere to sink their blades and why because for them there is no land of death "

" The Master gives himself up to whatever the moment brings. He knows that he is going to die, and her has nothing left to hold on to: no illusions in his mind, no resistances in his body. He doesn't think about his actions; they flow from the core of his being. He holds nothing back from life; therefore he is ready for death, as a man is ready for sleep after a good day's work. "

" We come into Life, we enter Death. Three out of ten men follow the way of Life. Three out of ten men follow the way of Death Also there are three out of ten who live as men and yet they move on to the place of Death. What a Master is he, therefore, who takes hold of life, of real Life! He lives, his ears open to goodness, listening to hidden things. In travelling, he fears not the rhinoceros nor tiger. In entering the war-chariot, he dreads not the weapons of the soldier. Can a rhinoceros with his horn strike the Inner Life? Can a tiger with his claw tear the Inner Life? Can a soldier with his weapon pierce the valley of Inner Life? What a Master is he, therefore, who into the place of Death can bring his Inner Life! "

" Emerge into life, enter death, Life is only the thirteen body parts. Death is only the thirteen body parts. Human life, moving towards death, Is the same thirteen. Why is this? Because life gives life to substance. You have heard of people Good at holding on to life. Walking overland they don't avoid Rhinos and tigers. In battle they don't arm themselves. The rhino's horn find nothing to gore; The tiger's claws find nothing to flay, Weapons find nothing to pierce. Why is this? They have no mortal spot. "

" Exiting life, we enter death. The followers of life are three out of ten, the followers of death are three out of ten; in the lives of the people, the dying grounds on which they are agitated are also three out of ten. What is the reason? Because of the seriousness with which they take life as life. It has been said that those who maintain life well do not meet rhinos or tigers on land and do not arm themselves in war. There is no way for rhinos to gore them; there is no way for tigers to claw them; there is no way for weapons to get at them. Why? Because they have no dying ground. "

" When going one way means life and going the other means death, threein ten will be comrades in life, three in ten will be comrades in death,and there are those who value life and as a result move into the realmof death, and these also number three in ten. Why is this so? Because they set too much store by life. I have heard it said that one who excels in safeguarding his own lifedoes not meet with rhinoceros or tiger when travelling on land nor is hetouched by weapons when charging into an army. There is nowhere for the rhinoceros to pitch its horn; There is nowhere for the tiger to place its claws; There is nowhere for the weapon to lodge its blade. Why is this so? Because for him there is no realm of death. "

" Going forth is life; coming home is death. Three in ten are pursuers of life; three in ten are pursuers of death; three in ten of the men that live pass into the realm of death. Now, what is the reason? It is because they live life's intensity. Indeed, I understand that one who takes good care of his life, when travelling on land will not fall in with the rhinoceros or the tiger. When coming among soldiers, he need not fear arms and weapons. The rhinoceros finds no place where to insert its horn. The tiger finds no place where to lay his claws. Weapons find no place where to thrust their blades. The reason is that he does not belong to the realm of death. "

" To look for life is to find death. The thirteen organs of our living are the thirteen organs of our dying. Why are the organs of our life where death enters us? Because we hold too hard to living. So I’ve heard if you live in the right way, when you cross country you needn’t fear to meet a mad bull or a tiger; when you’re in a battle you needn’t fear the weapons. The bull would find nowhere to jab its horns, the tiger nowhere to stick its claws, the sword nowhere for its point to go. Why? Because there’s nowhere in you for death to enter. "

" We go from birth to death. Three out of ten follow life. Three out of ten follow death. People who rush from birth to death Are also three out of ten. Why is that so? Because they want to make too much of life. I have heard that the one who knows how to live Can wander through the land Without encountering the rhinoceros or the tiger. He passes the battlefield Without being struck by weapons. In him, the rhinoceros finds no opening for its horn. The tiger finds no opening for its claws. The soldiers find no opening for their blades. Why is that so? Death has no place in him. "

" Man cometh into life, and returneth again into death. Three men in ten conserve life; three men in ten pursue death. Three men also in ten desire to live, but their acts hasten their journey to the house of death. Why is this? Because of their efforts to preserve life. But this I have heard. He that is wise in the economy of his life, whereof he is warden for a season, journeyeth with no need to avoid the tiger or the rhinoceros, and goeth uncorsleted among the warriors with no fear of sword or lance. The rhinoceros findeth in him no place vulnerable to its horn, the tiger to its claws, the weapon to its point. Why is this? Because there is no house of death in his whole body. "

" From coming out to life to going back to death: Those companions (t'u) of life, They are one-third (shih-yu-san); Those companions of death, They are one-third; Those living but moving toward the place of death, They are also one-third. Why? Because of the intense (hou) life-producing activity. I have heard that one who knows how to nourish life, On land meets no tigers or wild buffaloes, In battle needs to wear no armors or weapons, A wild buffalo has nowhere to butt its horns, A tiger has nowhere to sink its claws, A weapon has nowhere to enter its blade. Why? Because such a one has no place of death. "

" Coming out means life; going in means death.* Three-tenths of men are disciples of life. Three-tenths of men are disciples of death. Three-tenths of men actually have life, but strive for death through activity. Why is this so? Because they over-nourish themselves. So I have heard that he who is capable of sustaining life Can travel on land without ever encountering a rhinoceros or tiger; Can enter a battle without ever being touched by arms and weapons. The rhinoceros cannot charge him with its horns. The tiger cannot attack him with its claws. Weapons have no place to lodge their blades. Why is this so? Because he has no grounds for death.** "

" Coming into life, entering death The followers of life, three in ten The followers of death, three in ten Those whose lives are moved toward death Also three in ten Why? Because they live lives of excess I've heard of those who are good at cultivating life Traveling on the road, they do not encounter rhinos or tigers Entering into an army, they are not harmed by weapons Rhinos have nowhere to thrust their horns Tigers have nowhere to clasp their claws Soldiers have nowhere to lodge their blades Why? Because they have no place for death "

" Of all who go from birth to death, Those who live long Are three out of ten; Those who die young Are three out of ten; Those who are alive But mill around in the field of death— Are also three out of ten. Now why is that? It is because they take too good care of their lives. I have heard those who know how to preserve themselves Do not encounter rhinos or tigers when traveling on land, Do not wear armor when going into battle; That the rhino finds no spot to butt its horn, That the tiger finds no spot to sink its claws, That the weapon finds no spot to thrust its blade. Now why is that? It is because they are not in the field of death. "

" Men go out of life and into death. The ministers of life are thirteen (the senses, etc.). The ministers of death are thirteen. Human life hastens to the place of death in thirteen ways (by the undue exercise of the senses and limbs). And why is this? It is because the life men are striving to live is only the gross (physical) life (of intensified activity). I have heard it said, that a man that is good at taking care of his life may travel over the country without meeting a rhinoceros or a tiger, and may enter an armed host without fearing their steel. The rhinoceros finds in him no place to insert his horn; the tiger finds no place to fix his claw; the weapon finds no place to receive its blade. And why is this? It is because he is beyond the reach of death. "

" In the cycle of life and death, One third are the companions of life, One third are the companions of death, And one third again are people who, because of their preoccupation with staying alive, Move toward the execution ground with each and every step. Now why do they do this? Simply because of their preoccupation with staying alive. I have heard it said that those who are good at holding on to life Do not steer clear of rhinos and tigers when traveling in the hills, And do not hide behind armor and shields when entering the fray. For the rhino finds nowhere to gore, The tiger nothing to sink its claws into, And the soldier nothing into which he can lodge his blade. How can this be so? Because there is not a whiff of the execution ground about them. "

" Tao produces them. Virtue fosters them. Matter gives them physical form. The circumstances and tendencies complete them. Therefore the ten thousand things esteem Tao and honour virtue. Tao is esteemed and virtue is honoured without anyone's order! They always come spontaneously. Therefore the Tao produces them and virtue fosters them. They rear them and develop them. They give them security and give them peace. They nurture them and protect them. (Tao) produces them but does not take possession of them. It acts, but does not rely on its own ability. It leads them but does not master them. This is called profound and secret virtue. "

" All things arise from Tao. They are nourished by Virtue. They are formed from matter. They are shaped by environment. Thus the ten thousand things all respect Tao and honor Virtue. Respect of Tao and honor of Virtue are not demanded, But they are in the nature of things. Therefore all things arise from Tao. By Virtue they are nourished, Developed, cared for, Sheltered, comforted, Grown, and protected. Creating without claiming, Doing without taking credit, Guiding without interfering, This is Primal Virtue. "

" 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. "

" Tao gives them birth, Teh (character) fosters them. The material world gives them form. The circumstances of the moment complete them. Therefore all things of the universe worship Tao and exalt Teh. Tao is worshipped and Teh is exalted Without anyone's order but is so of its own accord. Therefore Tao gives them birth, Teh fosters them, Makes them grow, develops them, Gives them a harbor, a place to dwell in peace, Feeds them and shelter them. It gives them birth and does not own them, Acts (helps) and does not appropriate them, Is superior, and does not control them. - This is the Mystic Virtue. "

" TAO gives them life, Virtue nurses them, Matter shapes them, Environment perfects them. Therefore all things without exception worship Tao and do homage to Virtue. They have not been commanded to worship Tao and do homage to Virtue, But they always do so spontaneously. It is Tao that gives them life: It is Virtue that nurses them, grows them, fosters them, shelters them, comforts them, nourishes them, and covers them under her wings. To give life but to claim nothing, To do your work but to set no store by it, To be a leader, not a butcher, This is called hidden Virtue. "

" Reason quickens all creatures. Virtue feeds them. Reality shapes them. The forces complete them. Therefore among the ten thousand things there is none that does not esteem Reason and honor virtue. Since the esteem of Reason and the honoring of virtue is by no one commanded, it is forever spontaneous. Therefore it is said that Reason quickens all creatures, while virtue feeds them, raises them, nurtures them, completes them, matures them, rears them, and protects them. To quicken but not to own, to make but not to claim, to raise but not to rule, this is called profound virtue. "

" Tao gave them birth; The “power” of Tao reared them, Shaped them according to their kinds, Perfected them, giving to each its strength. Therefore Of the ten thousand things there is not one that does not worship Tao And do homage to its “power”. No mandate ever went forth that accorded to Tao the right to be worshipped, Nor to its “power” the right to be worshipped, Nor to its “power” the right to receive homage. It was always and of itself so. Therefore as Tao bore them and the “power” of Tao reared them, Made them grow, fostered them, Harboured them, Brewed for them, So you must rear them, but not lay claim to them, Control them, but never lean upon them, Be chief among them, but not manage them. This is called the mysterious power.” "

" The Way gives birth to them and Virtue nourishes them; Substance gives them form and their unique capacities complete them. Therefore the ten thousand things venerate the Way and honor Virtue. As for their veneration of the Way and their honoring of Virtue— No one rewards them for it; it's constantly so on its own. The Way gives birth to them, nourishes them, matures them, completes them, rests them, rears them, supports them, and protects them. It gives birth to them but doesn't try to own them; It acts on their behalf but doesn't make them dependent; It matures them but doesn't rule them. This we call Profound Virtue. "

" Tao produces them Te rears them events shape them talents complete their development. And so: Among the thousands of things there are none that do not honour Tao and treasure Te This honouring Tao and treasuring Te - no one commands it, it always happens naturally. Tao produces them, Te rears them makes them grow, nurses them, settles them, heals them, sustains them, protects them. Produces but does not possess works but does not rely on this presides but doesn't rule. This is mysterious Te. "

" Existence having born them And fitness bred them, While matter varied their forms And breath empowered them, All created things render, to the existence and fitness they depend on, An obedience Not commanded but of course. And since this is the way existence bears issue And fitness raises, attends, Shelters, feeds and protects, D0 you likewise Be parent, not possessor, Attendant, not master, Be concerned not with obedience but with benefit, And you are at the core of living. "

" Tao propagates life; Te provides fecundity; species shapes life; affinity brings to completion. That is why all living things revere Tao and kneel down to Te. Tao inspires reverence and Te inspires awe because they give no commands and yet nature continues on and on. Thus Tao creates life, and Te conceives, grows, fosters, shelters, comforts, nurtures and protects it. Producing but not possessing, Acting but not controlling, Growing but not slaughtering, These are Mysterious Te. "

" The Way begets them Virtue keeps them matter shapes them usage completes them thus do all things honour the Way and glorify Virtue the honour of the Way the glory of Virtue and not conferred but always so the Way begets and keeps them cultivates and trains them steadies and adjusts them nurtures and protects them but begets without possessing acts without presuming and cultivates without controlling this is called Dark Virtue "

" Every being in the universe is an expression of the Tao. It springs into existence, unconscious, perfect, free, takes on a physical body, lets circumstances complete it. That is why every being spontaneously honors the Tao. The Tao gives birth to all beings, nourishes them, maintains them, cares for them, comforts them, protects them, takes them back to itself, creating without possessing, acting without expecting, guiding without interfering. That is why love of the Tao is in the very nature of things. "

" Tao gives Life to all beings. Teh nourishes them. It gives to each being its form. It gives the inward urge towards perfectness. That is why there is no living creature that does not reverence Tao and honour Teh. The veneration of Tao! The honour of Teh! No Master has decreed it, But eternally it affirms the Self. Therefore Tao gives Life to all beings, It nourishes and makes them grow, It rears them and perfects them, It sustains, feeds, and protects them. It gives them Life, but does not possess them. It gives them activity, but does not depend o them. It urges them to grow, but does not rule them. This is called profound Teh. "

" Tao bears them Te nurses them Events form them Energy completes them. Therefore the ten thousand beings Honour Tao and respect Te. Tao is honoured Te is respected Because they do not give orders But endure in their own nature. Therefore, Tao bears them and Te nurses them, Rears them, Raises them, Shelters them, Nurtures them, Supports them, Protects them. Bears them without owning them, Helps them without coddling them, Rears them without ruling them. This is called original Te. "

" The Way gives birth, virtue nurtures, things form, momentum completes. Therefore all beings honor the Way and value its Virtue. The honor of the Way and the value of Virtue are not granted by anyone, but are always naturally so. So the Way gives birth and nurtures, makes grow and develops, completes and matures, builds up and breaks down. It produces but does not possess; it acts without presumption, it fosters growth without ruling. This is called hidden Virtue. "

" The way gives them life; Virtue rears them; Things give them shape; Circumstances bring them to maturity. Therefore the myriad creatures all revere the way and honor virtue. Yet the way is revered and virtue honored not because this is decreedby any authority but because it is natural for them to be treated so. Thus the way gives them life and rears them; Brings them up and nurses them; Brings them to fruition and maturity; Feeds and shelters them. It gives them life yet claims no possession; It benefits them yet exacts no gratitude; It is the steward yet exercises no authority. Such is called the mysterious virtue. "

" Reason quickens all creatures. Virtue feeds them. Reality shapes them. The forces complete them. Therefore among the ten thousand things there is none that does not esteem Reason and honor virtue. Since the esteem of Reason and the honoring of virtue is by no one commanded, it is forever spontaneous. Therefore it is said that Reason quickens all creatures, while virtue feeds them, raises them, nurtures them, completes them, matures them, rears them, and protects them. To quicken but not to own, to make but not to claim, to raise but not to rule, this is called profound virtue. "

" The Way bears them; power nurtures them; their own being shapes them; their own energy completes them. And not one of the ten thousand things fails to hold the Way sacred or to obey its power. Their reverence for the Way and obedience to its power are unforced and always natural. For the Way gives them life; its power nourishes them, mothers and feeds them, completes and matures them, looks after them, protects them. To have without possessing, do without claiming, lead without controlling: this is mysterious power. "

" The Way gives birth to them. Virtue gives them nourishment. Matter gives them shape. Conditions make them whole. Therefore: Of all things, None does not revere the Way and honor virtue. Reverence of the Way and honoring virtue Were not demanded of them, But it is in their nature. So, the Way gives birth to them, Nourishes them, Raises them, Nurtures them, Protects them, Matures them, Takes care of them. It gives birth without seizing, Helps without claim, Fosters without ruling. This is called the profound virtue. "

" All things proceed from the Tao, and are sustained by its forth-flowing virtue. Every one taketh form according to his nature, and is perfect, each in his particular Way. Therefore, each and every one of them glorify the Tao, and worship its forth-flowing Virtue. This glorifying of the Tao, this worship of the Teh, is constantly spontaneous, and not by appointment of Law. Thus the Tao buddeth them out, nurtureth them, developeth them, sustaineth them, perfecteth them, ripeneth them, upholdeth them, and reabsorbeth them. It buddeth them forth, and claimeth not lordship over them; it is overseer of their changes, and boasteth not of his puissance; perfecteth them, and interfereth not with their Ways; this is called the Mystery of its Virtue. "

" Tao gives birth, Te rears (hsü), Things (wu) shape, Circumstances (shih) complete. Therefore the ten thousand things, None do not respect Tao and treasure te. Tao is respected, Te is treasured, Not by decree (ming), But by spontaneity (tzu-jan). Therefore Tao gives birth, Te keeps, grows, nurtures, matures, ripens, covers and buries. To give birth without possession, To act (wei) without holding on to, To grow (chang) without lording over, This is called the dark te. "

" Tao begets them. Virtue nurtures them. Matter gives them form. Circumstances bring them into completion.* Therefore all things not only respect Tao but also value virtue.** Yet Tao is respected and virtue is valued. Without being ordered, they come naturally.*3* Therefore Tao begets them. Virtue nurtures them, grows them and rears them, perfects them and ripens them, nourishes them and shelters them.*4* Begetting without possessing; Acting without asserting;*5* Developing without controlling; This is called mystical virtue.*6* "

" Tao produces them Virtue raises them Things shape them Forces perfect them Therefore all things respect the Tao and value virtue The respect for Tao, the value of virtue Not due to command but to constant nature Thus Tao produces them Virtue raises them Grows them, educates them Perfects them, matures them Nurtures them, protects them Produces but does not possess Acts but does not flaunt Nurtures but does not dominate This is called mystic virtue "

" Dao gives birth to them; De nurtures them; Form shapes them; Circumstances make them. That is why all things revere Dao and honor De. Dao is revered, De is honored, Because they never give orders but always let things be. Thus Dao gives birth to all things, And De nurtures them— Raises and cultivates them, Mellows and matures them, Tends and shields them. Birthing but not possessing, Getting things done but not taking advantage, Leading but not dominating— This is called the Profound De. "

" Tau produces and Virtue nourishes; everything takes form, and the forces bring to perfection. Therefore everything agrees in honouring Tau and exalting Virtue. And this honouring of Tau and exalting of Virtue is not the result of any command, but is spontaneous for ever. For Tau produces, (Virtue) nourishes, enlarges, feeds, completes, ripens, cherishes, and covers all things. To produce and not possess - to act and not expect to enlarge and not control - this is called sublime Virtue. "

" Way-making (dao) gives things their life, And their particular efficacy (de) is what nurtures them. Events shape them, And having a function consummates them. It is for this reason that all things (wanwu) honor way-making And esteem efficacy. As for the honor directed at way-making And the esteem directed at efficacy, It is really something that just happens spontaneously (ziran) Without anyone having ennobled them. Way-making gives them life and nurtures them, Rears and develops them. It brings them to fruition and maturation, Nourishes and guards over them. Way-making gives things life Yet does not manage them. It assists them Yet makes no claim upon them. It rears them Yet does not lord it over them. It is this that is called profound efficacy. "

" There was a beginning of the universe Which may be called the Mother of the Universe. He who has found the mother (Tao) And thereby understands her sons (things), And having understood the sons, Still keeps to its mother, Will be free from danger throughout his lifetime. Close the mouth. Shut the doors (of cunning and desires). And to the end of life there will be (peace) without toil. Open the mouth. Meddle with affairs. And to the end of life there will be no salvation. Seeing what is small is called enlightenment. Keeping to weakness is called strength. Use the light. Revert to enlightenment. And thereby avoid danger to one's life - This is called practicing the eternal. "

" The beginning of the universe Is the mother of all things. Knowing the mother, one also knows the sons. Knowing the sons, yet remaining in touch with the mother, Brings freedom from the fear of death. Keep your mouth shut, Guard the senses, And life is ever full. Open your mouth, Always be busy, And life is beyond hope. Seeing the small is insight; Yielding to force is strength. Using the outer light, return to insight, And in this way be saved from harm. This is learning constancy. "

" (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. "

" There was a beginning of the universe Which may be regarded as the Mother of the Universe. From the Mother, we may know her sons. After knowing the sons, keep to the Mother. Thus one's whole life may be preserved from harm. Stop its apertures, Close its doors, And one's whole life is without toil. Open its apertures, Be busy about its affairs, And one's whole life is beyond redemption. He who can see the small is clear-sighted; He who stays by gentility is strong. use the light, And return to clear-sightedness - Thus cause not yourself later distress. - This is to rest in the Absolute. "

" ALL-under-Heaven have a common Beginning. This Beginning is the Mother of the world. Having known the Mother, We may proceed to know her children. Having known the children, We should go back and hold on to the Mother. In so doing, you will incur no risk Even though your body be annihilated. Block all the passages! Shut all the doors! And to the end of your days you will not be worn out. Open the passages! Multiply your activities! And to the end of your days you will remain helpless. To see the small is to have insight. To hold on to weakness is to be strong. Use the lights, but return to your insight. Do not bring calamities upon yourself. This is the way of cultivating the Changeless. "

" When the world takes its beginning, Reason becomes the world's mother. As one knows his mother, so she in turn knows her child; as she quickens her child, so he in turn keeps to his mother, and to the end of life he is not in danger. Who closes his mouth, and shuts his sense-gates, in the end of life he will encounter no trouble; but who opens his mouth and meddles with affairs, in the end of life he cannot be saved. Who beholds his smallness is called enlightened. Who preserves his tenderness is called strong. Who uses Reason's light and returns home to its enlightenment does not surrender his person to perdition. This is called practising the eternal. "

" That which was the beginning of all things under heaven We may speak of as the “mother” of all things. He who apprehends the mother Thereby knows the sons. And he who has known the sons, Will hold all the tighter to the mother, And to the end of his days suffer no harm; “Block the passages, shut the doors, And till the end your strength shall not fail. Open up the passages, increase your doings, And till your last day no help shall come to you.” As good sight means seeing what is very small So strength means holding on to what is weak. He who having used the outer-light can return to the innerlight Is thereby preserved from all harm. This is called resorting to the always-so. "

" The world had a beginning, Which can be considered the mother of the world. Having attained the mother, in order to understand her children. If you return and hold on to the mother, till the end of your life you'll suffer no harm. Block up the holes; Close the doors; And till the end of your life you'll not labor. Open the holes; Meddle in affairs; And till the end of your life you'll not be saved. To receive the small is called "discernment." To hold on to the pliant is called "strength." If you use the rays to return to the bright light, You'll not abandon your life to peril. This is called Following the Constant. "

" The world has a Source, the Mother of the World. Once you get the Mother then you understand the children. Once you understand the children turn back and watch over the Mother. As to destroying the self, there will be nothing to fear. Close your eyes shut your doors, till the end of your life you will not get tired. Open your eyes carry on your business, till the end of your life you will not be safe. Keeping your eyes on the Small Thing is called Clarity watching over Weakness is called strength. Engage with the flashing things turn back to Clarity do not deliver yourself to disaster. This is cultivating Steadiness. "

" The source of life Is as a mother. Be fond of both mother and children but know the mother dearer And you outlive death. Curb your tongue and senses And you are beyond trouble, Let them loose And you are beyond help. Discover that nothing is too small for clear vision, Too insignificant for tender strength~ Use outlook And insight, Use them both And you are immune: For you have witnessed eternity. "

" The beginning of the world may be called the Mother of the world. Once we discover the Mother, we can know the children. Once we know the children, we should return and cleave to the mother. Even though the body may die, there is no danger. Close the mouth, shut the door, and to the end of life do not strain. Open the mouth, increase involvements, and be helpless to the end of life. To value the lesser is enlightenment. To cleave to the gentle is steadfastness. Use bright intellect, but return to enlightenment. Do not ask for trouble. This is "practicing longevity." "

" The world has a maiden she becomes the world's mother who knows the mother understands the child who understands the child keeps the mother safe and lives without trouble who blocks the opening who closes the gate lives without toil who unblocks the opening who meddles in affairs lives without hope who sees the small has vision who protects the weak has strength who uses his light who trusts his vision lives beyond death this is the Hidden Immortal "

" In the beginning was the Tao. All things issue from it; all things return to it. To find the origin, trace back the manifestations. When you recognize the children and find the mother, you will be free of sorrow. If you close your mind in judgements and traffic with desires, your heart will be troubled. If you keep your mind from judging and aren't led by the senses, your heart will find peace. Seeing into darkness is clarity. Knowing how to yield is strength. Use your own light and return to the source of light. This is called practicing eternity. "

" While in the world gain possession of the Life-Spring in order that you may become a World-Mother. When you have attained to Motherhood you will know your children. When you know your children you will retain your Motherhood. Then, though the body may disappear, You will not be hurt. Close the door of the mouth, Shut the doors of the senses, Throughout life your body will not be fatigued. Open your mouth, Increase your business affairs, Throughout life your body will not be safe. To perceive the small is called clear vision. To guard the weak is called strength. Follow the Light, you will reflect its radiance. Neglect the Inner Life, your body will meet with calamity. This is called the eternal heritage. "

" The world has a source: the world's mother. Once you have the mother, You know the children. Once you know the children, Return to the mother. Your body dies. There is no danger. Block the passage, Bolt the gate: No strain Until your life ends. Open the passage, Take charge of things No relief Until your life ends. Seeing the small is called brightness Maintaining gentleness is called strength. Use this brightness to return to brightness. Don't cling to your body's woes. Then you can learn endurance. "

" The world has a beginning that is the mother of the world. Once you have found the mother, thereby you know the child. Once you know the child, you return to keep the mother, not perishing though the body may die. Close your eyes, shut your doors, and you do not toil all your life. Open your eyes, carry out your affair, and you re not saved all your life. Seeing the small is called clarity; keeping flexible is called strength. Using the shining radiance, you return again to the light, not leaving anything to harm yourself. This is called entering the eternal. "

" The world had a beginning And this beginning could be the mother of the world. When you know the mother Go on to know the child. After you have known the child Go back to holding fast to the mother, And to the end of your days you will not meet with danger. Block the openings, Shut the doors, And all your life you will not run dry. Unblock the openings, Add to your troubles, And to the end of your days you will be beyond salvation. To see the small is called discernment; To hold fast to the submissive is called strength. Use the light But give up the discernment. Bring not misfortune upon yourself. This is known as following the constant. "

" When the world takes its beginning. Reason becomes the world's mother. When he who knows his mother, knows in turn that he is her child, and when he who is quickened as a child, in turn keeps to his mother, to the end of life, he is not in danger. When he closes his mouth, and shuts his sense-gates, in the end of life, he will encounter no trouble; but when he opens his mouth and meddles with affairs, in the end of life he cannot be saved. Who beholds his smallness is called enlightened. Who preserves his tenderness is called strong. Who uses Reason's light and returns home to its enlightenment does not surrender his person to perdition. This is called practising the eternal. "

" The beginning of everything is the mother of everything. Truly to know the mother is to know her children, and truly to know the children is to turn back to the mother. The body comes to its ending but there is nothing to fear. Close the openings, shut the doors, and to the end of life nothing will trouble you. Open the openings, be busy with business, and to the end of life nothing can help you. Insight sees the insignificant. Strength knows how to yield. Use the way’s light, return to its insight, and so keep from going too far. That’s how to practice what’s forever. "

" The world's beginning is its mother. To have found the mother Is also to know the children. Although you know the children, Cling to the mother. Until your last day you will not be harmed. Seal the openings, shut the doors, And until your last day you will not be exhausted. Widen the openings, interfere, And until your last day you will not be safe. Seeing the small is called clarity. Holding on to the weak is called strength. Use the light to return to clarity. Then you will not cause yourself misery. This is called following the eternal. "

" The Tao buddeth forth all things under Heaven; it is the Mother of all. Knowing the Mother, we may know her offspring. He that knoweth his Mother, and abideth in Her nature, remaineth in surety all his days. With the mouth closed, and the Gates of Breath controlled, he remaineth at ease all his days. With the mouth open, and the Breath directed to outward affairs, he hath no surety all his days. To perceive that Minute Point is True Vision; to maintain the Soft and Gentle is True Strength. Employing harmoniously the Light Within so that it returneth to its Origin, one guardeth even one's body from evil, and keepeth Silence before all men. "

" The world (t'ien hsia) has an origin (shih), Which is the world's (t'ien hsia) mother (mu). Having reached the mother, (We) know her child. Having known the child, Return and abide by its mother. (In this way) one loses the body without becoming exhausted. Stop the apertures (tui), Close the doors, (In this way) one's whole life (shen) is without toil (ch'in). Open the apertures, Going about the affairs, (In this way) one's whole life (shen) cannot be saved. To see the small is called illumination (ming). To abide by the soft is called strength. Use the bright light (kuang), But return to the dim light (ming), Do not expose your life (shen) to perils, Such is to follow (hsi) the everlasting (ch'ang). "

" The world had a beginning Which was the mother of the world.* Having known the mother, we know the son. Having known the son, we keep the mother. Thus, through life, we are without danger.** Block the passage; Shut the door;*3* Throughout life there will be no toil.*4* Open the passage; Multiply the activities; Throughout life there will be no cure.*5* To discern the small is called enlightenment; To preserve weakness is called strength.*6* Use the light;*7* Return to enlightenment;*8* Leave nothing to harm the body; This is called practicing the constant.*9* "

" The world has a beginning We regard it as the mother of the world Having its mother We can know her children Knowing her children Still holding on to the mother Live without danger all through life Close the mouth Shut the doors Live without toil all through life Open the mouth Meddle in the affairs Live without salvation all through life Seeing details is called clarity Holding on to the soft is called strength Utilize the light Return to the clarity Leaving no disasters for the self This is called following constancy "

" The world has a beginning; That is the mother of the world. Once you get to know the mother, You understand her children. Once you understand the children, You return to the mother— To the end of your life you will have no peril. Stop all outlets, Close all doors— To the end of your life you will be free from hassle. Unplug the outlets, Encourage activities— To the end of your life you will be incorrigible. Seeing the small is called enlightenment; Staying soft is called strength. Take advantage of the light, Return to your enlightenment, Bring no more calamity to yourself— That is the legacy of eternity. "

" That which was the beginning of the world may be regarded as the Mother of the world. Having once known the Mother, you may next know the child. And if, knowing the child, you still keep the Mother, though your body perish, you will be in no danger. Shut the lips and close the portals (of eyes and ears), and as long as you live you will have no trouble; but open your lips and meddle with things, and as long as you live you will not get out of trouble. To see the small beginnings of things is called clearness. To keep tenderness, I pronounce strength. Use the light to (guide you) home to its own brightness, and do not give yourself up to calamity. This I call practising eternal (Tau). "

" The world has its fetal beginning That can be considered the mother of the world. You have to have gotten to this mother, Before you can understand her progeny. And once you have understood her progeny, If you go back and safeguard the mother, You will live to the end of your days without danger. Block up the openings And shut the gateways, And to the end of your days your energies will not be used up. But if you vent the openings And multiply your responsibilities, To the end of your days you will be incurable. Making out the small is real acuity (ming), Safeguarding the weak is real strength. Taking into account the way things reveal themselves, If you go back again and rely upon your acuity, You will stay clear of calamities. This is what is called according with common sense. "

" If I had but little knowledge I should, in walking on a broad way, Fear getting off the road. Broad ways are extremely even, But people are fond of bypaths. The courts are exceedingly splendid, While the fields are exceedingly weedy, And the granaries are exceedingly empty. Elegant clothes are worn, Sharp weapons are carried, Food and drinks are enjoyed beyond limit, And wealth and treasures are accumulated in excess. This is robbery and extravagance. This is indeed not Tao (the Way). "

" If I have even just a little sense, I will walk on the main road and my only fear will be of straying from it. Keeping to the main road is easy, But people love to be sidetracked. When the court is arrayed in splendor, The fields are full of weeds, And the granaries are bare. Some wear gorgeous clothes, Carry sharp swords, And indulge themselves with food and drink; They have more possessions than they can use. They are robber barons. This is certainly not the way of Tao. "

" 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! "

" If I were possessed of Austere Knowledge, Walking on the Main Path (Tao), I would avoid the by-paths. the Main path is easy to walk on, Yet people love the small by-paths. The (official) courts are spic and span, (While) the fields go untilled, And the (people's) granaries are very low. (Yet) clad in embroidered gowns, And carrying find swords, Surfeited with good food and drinks, (They are) splitting with wealth and possessions. - This is to lead the world toward brigandage. Is this not corruption of Tao? "

" IF only I had the tiniest grain of wisdom, I should walk in the Great Way, And my only fear would be to stray from it. The Great Way is very smooth and straight; And yet the people prefer devious paths. The court is very clean and well garnished, But the fields are very weedy and wild, And the granaries are very empty! They wear gorgeous clothes, They carry sharp swords, They surfeit themselves with food and drink, They possess more riches than they can use! They are the heralds of brigandage! As for Tao, what do they know about it? "

" If I have ever so little knowledge, I shall walk in the great Reason. It is but expansion that I must fear. The great Reason is very plain, but people are fond of by-paths. When the palace is very splendid, the fields are very weedy and granaries very empty. To wear ornaments and gay clothes, to carry sharp swords, to be excessive in drinking and eating, to have a redundance of costly articles, this is the pride of robbers. Surely, this is un-Reason. "

" He who has the least scrap of sense, Once he has got started on the great highway has nothing to fear So long as he avoids turnings. For great highways are safe and easy. But men love by-paths. So long as Court is in order They are content to let their fields run to weed And their granaries stand empty. They wear patterns and embroideries, Carry sharp swords, glut themselves with drink and food, Have more possessions than they can use. These are the riotous ways of brigandage; they are not the Highway. "

" Were I to have the least bit of knowledge, in walking on a Great Rod, it's only going astray that I would fear. The Great Way is very level; But people greatly delight in tortuous paths. The courts are swept very clean; While the fields are full of weeds; And the granaries are all empty. Their clothing—richly embroidered and colored; While at their waists they carry sharp swords. They gorge themselves on food, and of possessions and goods they have plenty. This is called thievery! And thievery certainly isn't the Way! "

" If I had the least bit of understanding I would walk on the great Way. Only display will be dangerous. The great Way is very smooth but people love bypaths. The court is very well kept the fields are very weedy the granaries very empty. "Their clothes are fine and colourful on their belts are sharp swords, they are filled with food and drink" a superabundance of expensive goods. This is robbers boasting, certainly not the Way. "

" If I had any learning Of a highway wide and fit, Would I lose it at each turning? Yet look at people spurning Natural use of it! See how fine the palaces And see how poor the farms, How bare the peasants' granaries While gentry wear embroideries Hiding sharpened arms, And the more they have the more they seize, How can there be such men as these Who never hunger, never thirst, Yet eat and drink until they burst! There are other brigands, but these are the worst Of all the highway's harms. "

" I have cause to know that, though I possess great wisdom, to preach it while traveling on the highway is dangerous. Though the highway is smooth and straight, The common people prefer the byways. The ruler's court is well tended, but the fields are neglected. The granaries are empty, but garments are gorgeous. Men carry sharp swords, but food and drink satiate them. There is a surplus of money and merchandise, "temptation for bandits" Alas, it is not Tao. "

" Were I sufficiently wise I would follow the Great Way and only fear going astray the Great Way is smooth but people love byways their palaces are spotless their fields are overgrown and their granaries are empty they wear fine clothes they carry sharp swords they tire of food and drink and possess more than they need this is called robbery and robbery is not the Way "

" The great Way is easy, yet people prefer the side paths. Be aware when things are out of balance. Stay centered within the Tao. When rich speculators prosper While farmers lose their land; when government officials spend money on weapons instead of cures; when the upper class is extravagant and irresponsible while the poor have nowhere to turn- all this is robbery and chaos. It is not in keeping with the Tao. "

" If I have knowledge and resolute faith I shall walk in the Great Tao. If I fear, I can only behave well outwardly. Great Tao is very straight, But the people love by-roads. The palace may be well kept, But the fields may be uncultivated And the granaries empty. The Princes take more land, At their girdle they carry a sword, They eat dainty food, They take possession of much gold. That is called glorification of robbery. It is not Tao. "

" Having some knowledge When walking on the Great Tao Only brings fear. The great Tao is very smooth, But people like rough trails. The government is divided, Fields are overgrown, Granaries are empty,. But the nobles' clothes are gorgeous, Their belts show off swords, And they are glutted with food and drink. Personal wealth is excessive. This is called thieves' endowment, But it is not Tao. "

" Causing one flashes of knowledge to travel the Great Way, only its application demands care. The Great Way is quite even, yet people prefer byways. When courts are extremely fastidious, the fields are seriously neglected, and the granaries are very empty; They wear colorful clothing and carry sharp swords, eat and drink their fill and possess more than enough. This is called the vanity of thieves; it is not the Way. "

" Were I possessed of the least knowledge, I would, when walking on thegreat way, fear only paths that lead astray. The great way is easy, yet people prefer by-paths. The court is corrupt, The fields are overgrown with weeds, The granaries are empty; Yet there are those dressed in fineries, With swords at their sides, Filled with food and drink, And possessed of too much wealth. This is known as taking the lead in robbery. Far indeed is this from the way. "

" If I have ever so little knowledge, I shall walk in the great Reason. It is but assertion that I must fear. The great Reason is very plain, but people are fond of by-paths. When the palace is very splendid, the fields are very weedy and granaries very empty. To wear ornaments and gay clothes, to carry sharp swords, to be excessive in drinking and eating, to have a redundance of costly articles, this is the pride of robbers. Surely, this is un-Reason! "

" If my mind’s modest, I walk the great way. Arrogance is all I fear. The great way is low and plain, but people like shortcuts over the mountains. The palace is full of splendor and the fields are full of weeds and the granaries are full of nothing. People wearing ornaments and fancy clothes, carrying weapons, drinking a lot and eating a lot, having a lot of things, a lot of money: shameless thieves. Surely their way isn’t the way. "

" If I have just an ounce of sense, I follow the great Way, And fear only to stray from it. The great Way is very straight, But people prefer to deviate. When the palace is magnificent, The fields are filled with weeds, And the granaries are empty. Some have lavish garments, Carry sharp swords, And feast on food and drink. They possess more than they can spend. This is called the vanity of robbers. It is certainly not the Way. "

" Were I discovered by men, and charged with government, my first would be lest I should become proud. The true Path is level and smooth; but men love by-paths. They adorn their courts, but they neglect their fields, and leave their storehouses empty. They wear elaborate and embroidered robes; they gird themselves with sharp swords; they eat and drink with luxury; they heap up goods; they are thievish and vainglorious. All this is opposite to the Way of Tao. "

" If I have a little (chieh-jan) knowledge (chih), To walk the great path (Tao), I shall fear this: The great path (Tao) is very flat and easy, Yet others (jen) are fond of bypaths. The courts are very neat, The fields are very weedy, The granaries are very empty. Wearing embroidered clothes, Carrying sharp swords, Being surfeited with foods and drinks. To accumulate wealth and treasures in excess, This is called robbery and crime. This is not to follow Tao. "

" If only I could have a little knowledge, I would walk in the Great Tao, Being afraid only of acting on it.* The Great Tao is very smooth, But people prefer the by-paths;** The court is very well kept;*3* The fields are full of weeds; And the granaries are extremely empty.*4* To wear embroidered clothes, To carry sharp weapons, To be satiated in food and drink, And to have excessive treasures and goods - This is called robbery and extravagance. Really, this is not Tao.*5* "

" If I have a little knowledge Walking on the great Tao I fear only to deviate from it The great Tao is broad and plain But people like the side paths The courts are corrupt The fields are barren The warehouses are empty Officials wear fineries Carry sharp swords Fill up on drinks and food Acquire excessive wealth This is called robbery It is not the Tao! "

" If I know a little of anything, When I travel on the main road, What I fear most is going astray. The main road is flat and smooth, Yet some people prefer the by-paths. Their palaces are spotlessly clean, Their fields lie in waste, Their barns quite empty. They wear embroidered satin, Carry all-penetrating swords, Indulge in food and drink, Luxuriate in wealth and goods. That is dao the bandit chief, Not Dao the Main Road. "

" Would that I were possessed of sufficient knowledge to walk in the great Tau (Way)! Only the administration (of government) is a fearful responsibility. The great Tau is exceedingly plain, but the people like the cross paths. While the royal residence is exceedingly well kept, the fields may be exceedingly weedy, and the granaries exceedingly empty. To wear fine clothes, and carry sharp swords - to eat and drink to satiety, and lay up superflous wealth - this I call magnificent robbery. This is not Tau, sure enough! "

" With the least modicum of wit, The only things we have to fear in traveling the grand thoroughfare (dao) Are the turn-offs. The grand thoroughfare is perfectly level and straight Yet people have a great fondness for mountain trails. Their court is impeccably clean Yet the fields are overgrown with weeds And the granaries stand empty. Their clothing is embroidered and colorful And sharp swords hang at their sides; They are stuffed with food And have wealth and property to throw away. This is called highway robbery (dao), Which ought not to be confused with way-making (dao). "

" What has been well-planted cannot be uprooted; What is embraced tightly will not escape one’s grasp; And with one’s children and grandchildren performing the customary rites The autumnal sacrifice will never be interrupted. Cultivate it in your person, And the character you develop will be genuine; Cultivate it in your family, And its character will be abundant; Cultivate it in your village, And its character will be enduring; Cultivate it in the state, And its character will flourish; Cultivate it in the world, And its character will be all-pervading. Thus you can use your person to survey other persons, Your family to survey other families, Your village to survey other villages, Your state to survey other states, And your world to survey worlds past and yet to come. How do I know that the world is really so? From this. "

" He who is well established (in Tao) cannot be pulled away. He who has a firm grasp (of Tao) cannot be separated from it. Thus from generation to generation his ancestral sacrifice will never be suspended. When one cultivates virtue in his person, it becomes genuine virtue. When one cultivates virtue in his family, it becomes overflowing virtue. When one cultivates virtue in his community, it becomes lasting virtue. When one cultivates virtue in his country, it becomes abundant virtue. When one cultivates virtue in the world, it becomes universal. Therefore the person should be viewed as a person. The family should be viewed as a family. The community should be viewed as a community. The country should be viewed as a country. And the world should be viewed as the world. How do I know this to be the case in the world? Through this. "

" What is firmly established cannot be uprooted. What is firmly grasped cannot slip away. It will be honored from generation to generation. Cultivate Virtue in your self, And Virtue will be real. Cultivate it in the family, And Virtue will abound. Cultivate it in the village, And Virtue will grow. Cultivate it in the nation, And Virtue will be abundant. Cultivate it in the universe, And Virtue will be everywhere. Therefore look at the body as body; Look at the family as family; Look at the village as village; Look at the nation as nation; Look at the universe as universe. How do I know the universe is like this? By looking! "

" 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). "

" Who is firmly established is not easily shaken. Who has a firm grasp does not easily let go. From generation to generation his ancestral sacrifices Shall be continued without fail. Cultivated in the individual, character will become genuine; Cultivated in the family, character will become abundant; Cultivated in the village, character will multiply; Cultivated in the state, character will prosper; Cultivated in the world, character will become universal. Therefore: According to (the character of ) the individual, judge the individual; According to (the character of ) the family, judge the family; According to (the character of ) the village, judge the village; According to (the character of ) the state, judge the state; According to (the character of ) the world, judge the world. How do I know this is so? By this. "

" WHAT is well planted cannot be uprooted. What is well embraced cannot slip away. Your descendants will carry on the ancestral sacrifice for generations without end. Cultivate Virtue in your own person, And it becomes a genuine part of you. Cultivate it in the family, And it will abide. Cultivate it in the community, And it will live and grow. Cultivate it in the state, And it will flourish abundantly. Cultivate it in the world, And it vill become universal. Hence, a person must be judged as person; A family as family; A community as community; A state as state; The world as world. How do I know about the world? By what is within me. "

" "What is well planted is not uprooted; What's well preserved can not be looted!" By sons and grandsons the sacrificial celebrations shall not cease. Who cultivates Reason in his person, his virtue is genuine. Who cultivates it in his house, his virtue is overflowing. Who cultivates it in his township, his virtue is lasting. Who cultivates it in his country, his virtue is abundant. Who cultivates it in the world, his virtue is universal. Therefore, By one's person one tests persons. By one's house one tests houses. By one's township one tests townships. By one's country one tests countries. By one's world one tests worlds. How do I know that the world is such? Through IT. "

" What Tao plants cannot be plucked, What Tao clasps, cannot slip. By its virtue alone can one generation after another carry on the ancestrial sacrifice. Apply it to yourself and by its power you will be freed from dross. Apply it to your household and your household shall thereby have abundance. Apply it to the village, and the village will be made secure. Apply it to the kingdom, and the kingdom shall thereby be made to flourish. Apply it to an empire, and the empire shall thereby be extended. Therefore just as through oneself one may contemplate Oneself, So through the household one may contemplate the Household, And through the village, one may contemplate the Village, And through the kingdom, one may contemplate the Kingdom, And through the empire, one may contemplate the Empire. How do I know that the empire is so? By this. "

" What is firmly set up can't be pulled down; What is firmly embraced cannot slip free. And your sons and grandsons, as a result, will sacrifice without end. When you cultivate it in your person, your virtue will then be genuine; When you cultivate it in your family, your virtue will then be overflow; When you cultivate it in your village, your virtue will then be long lasting; When you cultivate it in your state, your virtue will then be abundant; And when you cultivate it throughout the world, your virtue will then be widespread. Use the individual to examine the individual; Use the family to examine the family; [Use the village to examine the village;] Use the state to examine the state; And use the world to examine the world; How do I know that the world is so? By this. "

" Excellently founded: it will not be uprooted Excellently embraced and cared for: it will not slip away so sons and grandsons will never cease to offer the sacrifices. Cultivate It in your person, its Te will be pure cultivate It in the clan, its Te will be abundant cultivate It in the village, its Te will be lasting cultivate It in the state, its Te will be ample cultivate It in the empire, its Te will be all-embracing. Yes: Judge a person taking that person as the measure judge a clan taking that clan as the measure judge a village taking that village as the measure judge a state taking that state as the measure judge the world taking the world as the measure. How do I know the nature of the world? By this. "

" Since true foundation cannot fail But holds as good as new, Many a worshipful son shall hail A father who lived true.' Realized in one man, fitness has its rise; Realized in a family, fitness multiplies; Realized in a village, fitness gathers weight; Realized in a country, fitness becomes great; Realized in the world, fitness fills the skies. And thus the fitness of one man You find in the family he began, You find in the village that accrued, You find in the country that ensued, You find in the world's whole multitude. How do I know this integrity? Because it could all begin in me. "

" The well established cannot be uprooted. The well embraced cannot be lost. Descendants will continue ancestral sacrifices for generations without end. Cultivate in yourself, and its Te will become real. Cultivate in the family, and its Te will become abundant. Cultivate in the community, and Te will have an enduring effect. Cultivate in the nation, and Te will flourish. Cultivate in the world, and Te will become ubiquitous. Hence, judge a person as a person, a family as a family, a community as a community and a nation as a nation, the world as a world. How do I know about the world? By this. "

" What is planted right is not uprooted what is held right is not ripped away future generations worship it forever cultivated in thee self virtue becomes real cultivated in the family virtue multiplies cultivated in the village virtue increases cultivated in the state virtue prospers cultivated in the world virtue abounds thus view the self through the self view the family through the family view the village through the village view the state through the state view the world through the world how do we know what the world is like through this "

" Whoever is planted in the Tao will not be rooted up. Whoever embraces the Tao will not slip away. Her name will be held in honor from generation to generation. Let the Tao be present in your life and you will become genuine. Let it be present in your family and your family will flourish. Let it be present in your country and your country will be an example to all countries in the world. Let it be present in the universe and the universe will sing. How do I know this is true? By looking inside myself. "

" He who is established in goodness shall not be uprooted. He who cherishes goodness shall not be cast out. His children to all generations shall be blessed unceasingly. Cultivate it in the body, your Teh shall become true. Cultivate it in the family, your Teh shall superabound. Cultivate it in the village, your Teh shall endure. Cultivate it in the kingdom, your Teh shall flourish. Cultivate it in the world, your Teh shall be universal. Therefore, according to the body, judge the body. According to the family, judge the family. According to the village, judge the village. According to the kingdom, judge the kingdom. According to the world, judge the world.. How shall I know that there is some faith in the world? The witness is in itself. "

" Well planted, not uprooted. Well embraced, never lost. Descendants will continue The ancestral rituals. Maintain oneself: Te becomes real. Maintain the family: Te becomes abundant. Maintain the community: Te becomes extensive. Maintain the country: Te becomes public. Maintain the world: Te becomes omnipresent. Therefore, Through self contemplate self, Through family contemplate family, Through community contemplate community, Through country contemplate country, Through world contemplate world. How do I know the world? Like this! "

" Good construction does not fall down, a good embrace does not let go; their heirs honor them unceasingly. Cultivate it in yourself, and that virtue is real; cultivate it in the home, and that virtue is abundant; cultivate it in the locality, and that virtue lasts; cultivate it in the nation, and that virtue is rich; cultivate it in the world, and that virtue is universal. So observe yourself by yourself, observe the home by the home, observe the locality by the locality, observe the nation by the nation, observe the world by the world. How do I know the world is as it is? By this. "

" What is firmly rooted cannot be pulled out; What is tightly held in the arms will not slip loose; Through this the offering of sacrifice by descendants will never cometo an end. Cultivate it in your person And its virtue will be genuine; Cultivate it in the family And its virtue will be more than sufficient; Cultivate it in the hamlet And its virtue will endure; Cultivate it in the state And its virtue will abound; Cultivate it in the empire And its virtue will be pervasive. Hence look at the person through the person; Look at the family through the family; Look at the hamlet through the hamlet; Look at the state through the state; Look at the empire through the empire. How do I know that the empire is like that? By means of this. "

" What is well planted is not uprooted; What's well preserved cannot be looted!'- By sons and grandsons the sacrificial celebrations shall not cease. Who cultivates Reason in his person, his virtue is genuine. Who cultivates it in his house, his virtue is overflowing. Who cultivates it in his township, his virtue is lasting. Who cultivates it in his country, his virtue is abundant. Who cultivates it in the world, his virtue is universal. Therefore, by one's person one tests persons. By one's house one tests houses. By one's township one tests townships. By one's country one tests countries. By one's world one tests worlds. How do I know that the world is such? Through Reason. "

" Being full of power is like being a baby. Scorpions don’t sting, tigers don’t attack, eagles don’t strike. Soft bones, weak muscles, but a firm grasp. Ignorant of the intercourse of man and woman, yet the baby penis is erect. True and perfect energy! All day long screaming and crying, but never getting hoarse. True and perfect harmony! To know harmony is to know what’s eternal. To know what’s eternal is enlightenment. Increase of life is full of portent: the strong heart exhausts the vital breath. The full-grown is on the edge of age. Not the Way. What’s not the Way soon dies. "

" What is well planted will not be uprooted. What is well held will not escape. Children and grandchildren will not cease to praise it. Cultivate virtue in yourself, And it will be true. Cultivate virtue in the family, And it will be overflowing. Cultivate virtue in the town, And it will be lasting. Cultivate virtue in the country, And it will be abundant. Cultivate virtue in the world, And it will be universal. Therefore: See others as yourself. See families as your family. See towns as your town. See countries as your country. See worlds as your world. How do I know that the world is such? By this. "

" If a man plant according to the Tao it will never be uprooted; if he thus gather, it will never be lost. His sons and his son's sons, one following another, shall honour the shrine of their ancestor. The Tao, applied to oneself, strengtheneth the Body, to the family, bringeth wealth; to the district, prosperity; to the state, great fortune. Let it be the Law of the Kingdom, and all men will increase in virtue. Thus we observe its effect in every case, as to the person, the family, the district, the state, and the kingdom. How do I know that this is thus universal under Heaven? By experience. "

" One who is well established is not uprooted, One who embraces firmly cannot be separated from, Thus sons and grandsons shall perform sacrifices without interruptions. In cultivating this in one's person, The person's te becomes genuine; In cultivating this in the family, The family's te has more to spare (yü); In cultivating this in the village, The village's te grows strong; In cultivating this in the state, The state's te becomes abundant; In cultivating this in the world (t'ien hsia), The world's te becomes universal. Therefore observe (kuan) the person by the person, Observe the family by the family, Observe the village by the village, Observe the state by the state, Observe the world by the world. How do I know such is the case in the world? Through this. "

" To be built well is not to be toppled.* To be held fast is not to slip.** With this, children and grandchildren will never stop offering sacrifice to their ancestors.*3* With this to cultivate oneself, one's virtue will be true; With this to cultivate the family, its virtue will be plentiful;*4* With this to cultivate the community, its virtue will last long; With this to cultivate the nation, its virtue will be abundant; With this to cultivate the world, its virtue will be good. Therefore, examine a person with a person, Examine a family with a family, Examine a community with a community, Examine a nation with a nation,*5* Examine a world with a world.*6* How can I know this is the way of the world? By this.*7* "

" That which is well established cannot be uprooted That which is strongly held cannot be taken The descendants will commemorate it forever Cultivate it in yourself, its virtue shall be true Cultivate it in the family, its virtue shall be abundant Cultivate it in the community, its virtue shall be lasting Cultivate it in the country, its virtue shall be prosperous Cultivate it in the world, its virtue shall be widespread Therefore observe others with yourself Observe other families with your family Observe other communities with your community Observe other countries with your country Observe the world with the world With what do I know the world? With this The well-established cannot be uprooted. The well-grasped does not slip away. Generation after generation carries out the ancestor worship without break. Cultivate it in yourself and virtue will be real. Cultivate it in the family and virtue will overflow. Cultivate it in the town and virtue will be great. Cultivate it in the country and virtue will abundant. Cultivate it in the world and virtue will be everywhere. Therefore, take yourself and observe yourself. Take the family and observe the family. Take the town and observe the town. Take the country and observe the country. Take the world and observe the world. How do I know the world as it is? By this. Who plants well will not have his work uprooted; who embraces well will not lose what he holds; the offerings of his sons and grandsons will never end. Who thus regulates himself has virtue which is genuine; who thus regulates his household has virtue which overflows; who thus regulates his neighborhood has virtue which excels; who thus regulates the state has virtue which abounds; who thus regulates the world has virtue which is universal. Therefore let every man prove himself; let each household, neighborhood, and state do the same; let the world also follow the same course. How do I know that it must be thus with the world? By this same (which has been just said). "

" Good builders do not give up; Good holders do not let go; Lineage worshipers do not quit. Cultivate this in yourself, And your De will be genuine. Cultivate this in your family, And your De will be plenty. Cultivate this in your village, And your De will take the lead. Cultivate this in your state, And your De will be abundant. Cultivate this in the whole world, And your De will be universal. Thus through one person you observe all persons; Through one family you observe all families; Through one village you observe all villages; Through one state you observe all states; And through the world you observe the world. How do I know that the world is like this? That is how. "

" The good planter (he who plants virtue) never uproots. The good embracer (he who embraces virtue) never lets go. His sons and grandsons will offer sacrifice to him without ceasing. Whoever cultivates this in his person, his virtue will be true. Whoever cultivates this in his family, his virtue will be abundant. Whoever cultivates this in his village, his virtue will extend. Whoever cultivates this in his kingdom, his virtue will be exuberant. Whoever cultivates this in the world, his virtue will be universal. Therefore by observing myself I know others; by observing my family, other families; by observing one kingdom, other kingdoms; by observing the existing world, other worlds. How do I know the natural course of events in the world, but in this way? "

" He who possesses virtue in abundance May be compared to an infant. Poisonous insects will not sting him. Fierce beasts will not seize him. Birds of prey will not strike him. His bones are weak, his sinews tender, but his grasp is firm. He does not yet know the union of male and female, But his organ is aroused, This means that his essence is at its height. He may cry all day without becoming hoarse, This means that his (natural) harmony is perfect. To know harmony means to be in accord with the eternal. To be in accord with the eternal means to be enlightened. To force the growth of life means ill omen. For the mind to employ the vital force without restraint means violence. After all things reach their prime, they begin to grow old, Which means being contrary to Tao. Whatever is contrary to Tao will soon perish. "

" He who is filled with Virtue is like a newborn child. Wasps and serpents will not sting him; Wild beasts will not pounce upon him; He will not be attacked by birds of prey. His bones are soft, his muscles weak, But his grip is firm. He has not experience the union of man and woman, but is whole. His manhood is strong. He screams all day without becoming hoarse. This is perfect harmony. Knowing harmony is constancy. Knowing constancy is enlightenment. It is not wise to rush about. Controlling the breath causes strain. If too much energy is used, exhaustion follows. This is not the way of Tao. Whatever is contrary to Tao will not last long. "

" 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. "

" Who is rich in character Is like a child. No poisonous insects sting him, No wild beasts attack him, And no birds of prey pounce upon him. His bones are soft, his sinews tender, yet his grip is strong. Not knowing the union of male and female, yet his organs are complete, Which means his vigor is unspoiled. Crying the whole day, yet his voice never runs hoarse, Which means his (natural) harmony is perfect. To know harmony is to be in accord with the eternal, (And) to know eternity is called discerning. (But) to improve upon life is called an ill-omen; To let go the emotions through impulse is called assertiveness. (For) things age after reaching their prime; That (assertiveness) would be against Tao. And he who is against Tao perishes young. "

" ONE who is steeped in Virtue is akin to the new-born babe. Wasps and poisonous serpents do not sting it, Nor fierce beasts seize it, Nor birds of prey maul it. Its bones are tender, its sinews soft, But its grip is firm. It has not known the union of the male and the female, Growing in its wholeness, and keeping its vitality in its perfect integrity. It howls and screams all day long without getting hoarse, Because it embodies perfect harmony. To know harmony is to know the Changeless. To know the Changeless is to have insight. To hasten the growth of life is ominous. To control the breath by the will is to overstrain it. To be overgrown is to decay. All this is against Tao, And whatever is against Tao soon ceases to be. "

" He who possesses virtue in all its solidity is like unto a little child. Venomous reptiles do not sting him, fierce beasts do not seize him. Birds of prey do not strike him. His bones are weak, his sinews tender, but his grasp is firm. He does not yet know the relation between male and female, but his virility is strong. Thus his metal grows to perfection. A whole day he might cry and sob without growing hoarse. This shows the perfection of his harmony. To know the harmonious is called the eternal. To know the eternal is called enlightenment. To increase life is called a blessing, and heart-directed vitality is called strength, but things vigorous are about to grow old and I call this un-Reason. Un-Reason soon ceases! "

" The impunity of things fraught with the “power” May be likened to that of an infant. Poisonous insects do not sting it, Nor fierce beasts seize it, Nor clawing birds maul it, Its bones are soft, its sinews weak; but its grip is strong. Not yet to have known the union of male and female, But to be completely formed, Means that the vital force is at its height; To be able to scream all day without getting hoarse Means that the harmony is at its perfection. To understand such harmony is to understand the always so. To understand the always-so is to be illumined. But to fill life to the brim is to invite omens. If the heart makes calls upon the life-breath, rigidity follows. Whatever has a time of vigour also has a time of decay. Such things are against Tao, And whatever is against Tao is soon destroyed. "

" One who embraces the fullness of Virtue, Can be compared to a newborn babe. Wasps and scorpions, snakes and vipers do not sting him; Birds of prey and fierce beasts do not seize him; His bones and muscles are weak and pliant, yet his grasp is firm; He does not yet know the meeting of male and female, yet his organ is aroused - This is because his essence is at its height. He can scream all day, yet he won't become hoarse— This is because his harmony is at its height. To know harmony is called "the constant"; To know the constant is called "being wise"; To add on to life is called a "bad omen"; For the mind to control the breath—that's called "forcing things." When things reach their prime they get old; This is called "not the Way." What is not the Way will come to an early end. "

" One who has an abundance of Te is like a newborn child: Poisonous bugs will not bite it fierce beasts will not snatch it birds of prey will not attack it. Its bones are Soft, its sinews Weak, but its grip is firm. It has not known the union of man and woman, but its organs get aroused: Vital energy at its height. It will scream all day without getting hoarse: Harmony at its height. To experience Harmony is called being Steady to experience Steadiness is called Clarity. 'Increasing life': ominous 'the mind controlling the ch'i': forcing. Things are vigorous, then grow old: A case of 'not-Tao'. Not-Tao, soon gone. "

" He whom life fulfills, Though he remains a child, Is immune to the poisonous sting Of insects, to the ravening Of wild beasts or to vultures' bills. He needs no more bone or muscle than a baby's for sure hold. Without thought of joined organs, he is gender Which grows firm, unfaltering. Though his voice should cry out at full pitch all day, it would not rasp but would stay tender Through the perfect balancing Of a man at endless ease with everything Because of the true life that he has led. To try for more than this bodes ill. It is said, 'there's a way where there's a will;' But let life ripen and then fall. Willis not the way at all: Deny the way of life and you are dead. "

" Measure the fullness of one's virtue against an infants: Neither scorpion nor snake will attack it. Nor does the tiger maul it. Nor do the birds of prey clutch it. Its bones and sinews soft, Yet its grip is firm. It does not know the union of male and female, Yet its reproductive organ is fully formed: Its essence is whole. It can cry all day without getting hoarse; This is total harmony. To know harmony is constancy. To know constancy is enlightening. That which is beneficial to life is auspicious. To direct ch'i by heart is steadfastness. Things mature and then decay. This is contra-Tao. That which runs counter to the Tao is soon finished. "

" He who contains virtue in abundance resembles a newborn child wasps don't sting him beasts don't claw him birds of prey don't carry him off his bones are weak and his tendons are soft and yet his grip is firm he hasn't known the union of sexes and yet his penis is stiff so full of essence is he he cries all day yet ever gets hoarse so full of breath is he who knows how to breath endures who knows how to endure is wise who lengthens his life tempts luck who breathes with his will is strong but virility means old age this isn't the Way what isn't the Way ends early "

" He who is in harmony with the Tao is like a newborn child. Its bones are soft, its muscles are weak, but its grip is powerful. It doesn't know about the union of male and female, yet its penis can stand erect, so intense is its vital power. It can scream its head off all day, yet it never becomes hoarse, so complete is its harmony. The Master's power is like this. He lets all things come and go effortlessly, without desire. He never expects results; thus he is never disappointed. He is never disappointed; thus his spirit never grows old. "

" He who has his foundation in Teh is like a little child. Poisonous insects do not sting him, Wild beasts do not seize him, Birds of prey do not strike at him. His bones are weak, his muscles soft, Yet he can take hold firmly. He is ignorant of sex, but is full of vitality. He will grow to maturity. All day long he shouts and sings. He will arrive at a knowledge of harmony. The knowledge of harmony is called eternal. The knowledge of eternal things is called clear vision. Increase of life does not always bring happiness. The life-force that gives birth to human emotion is strong. Human emotion comes to full power and then grows old. It is not Tao. If it is not Tao, it will quickly perish. "

" Be filled with Te, Like a baby: Wasps, scorpions and vipers Do not sting it. Fierce tigers do not stalk it. Birds of prey do not attack it. Bones weak, muscles soft, But its grasp is tight. It does not yet know Union of male and female, But its sex is formed, Its vital essence complete. It can scream all day and not get hoarse, Its harmony is complete. Knowing harmony is called endurance. Knowing endurance is called illumination. Increasing life is called fortune. Mind controlling energy is called power. When beings prosper and grow old, Call them not-Tao. Not-Tao soon ends. "

" The richness of subliminal virtue is comparable to an infant: poisonous creatures do not sting it, wild beasts do not claw it, predatory birds do not grab it. Its tendons are flexible, yet its grip is firm. Even while it knows not of the mating of male and female, its genitals get aroused; this is the epitome of vitality. It can cry all day without choking or getting hoarse; this is the epitome of harmony. Knowing harmony is called constancy; knowing constancy is called clarity; enhancing life is called propitious, the mind mastering energy is called strong. When beings climax in power, they wane; this is called being unguided. The unguided die early. "

" One who possesses virtue in abundance is comparable to a new born babe: Poisonous insects will not sting it; Ferocious animals will not pounce on it; Predatory birds will not swoop down on it. Its bones are weak and its sinews supple yet its hold is firm. It does not know the union of male and female yet its male member willstir: This is because its virility is at its height. It howls all day yet does not become hoarse: This is because its harmony is at its height. To know harmony is called the constant; To know the constant is called discernment. To try to add to one's vitality is called ill-omened; For the mind to egg on the breath is called violent. A creature in its prime doing harm to the old Is known as going against the way. That which goes against the way will come to an early end. "

" He who possesses virtue in all its solidity is like unto a little child. Venomous reptiles do not sting him, fierce beasts do not seize him. Birds of prey do not strike him. His bones are weak, his sinews tender, but his grasp is firm. He does not yet know the relation between male and female, but his virility is strong. Thus his metal grows to perfection. A whole day he might cry and sob without growing hoarse. This shows the perfection of his harmony. To know the harmonious is called the eternal. To know the eternal is called enlightenment. To increase life is called a blessing, and heart-directed vitality is called strength, but things vigorous are about to grow old and I call this un-Reason. Un-Reason soon ceases! "

" Well planted is not uprooted, well kept is not lost. The offerings of the generations to the ancestors will not cease. To follow the way yourself is real power. To follow it in the family is abundant power. To follow it in the community is steady power. To follow it in the whole country is lasting power. To follow it in the world is universal power. So in myself I see what self is, in my household I see what family is, in my town I see what community is, in my nation I see what a country is, in the world I see what is under heaven. How do I know the world is so? By this. "

" The one who is filled by virtue is like a newborn baby. Wasps, scorpions, and serpents will not sting him. Birds of prey and wild beasts will not strike him. His bones are soft, his muscles weak, But his grasp is firm. He has not experienced the union of man and woman, Still his penis rises. His manhood is at its very height. He can shout all day without getting hoarse. His harmony is at its very height. Harmony is called the eternal. Knowing the eternal is called clarity. Filling life exceedingly is called ominous. Letting the mind control the vital breath is called force. Things exalted then decay. This is going against the Way. What goes against the Way meets an early end. "

" He that hath the Magick powers of the Tao is like a young child. Insects will not sting him or beasts or birds of prey attack him. The young child's bones are tender and its sinews are elastic, but its grasp is firm. It knoweth nothing of the Union of Man and Woman, yet its Organ may be excited. This is because of its natural perfection. It will cry all day long without becoming hoarse, because of the harmony of its being. He who understandeth this harmony knoweth the mystery of the Tao, and becometh a True Sage. All devices for inflaming life, and increasing the vital Breath, by mental effort are evil and factitious. Things become strong, then age. This is in discord with the Tao, and what is not at one with the Tao soon cometh to an end. "

" One who contains te in fullness, Is to be compared to an infant. Wasps, scorpions, and snakes do not bite it, Fierce beasts do not attack it, Birds of prey do not pounce upon it. Its bones weak, its sinews tender, But its grip is firm; Knowing not the union of the female and male animals, Yet its organ stirs. Such is the perfection of its life-force (ching). Crying all day, yet it does not get hoarse. Such is the Perfection of its harmony (ho). To know harmony is to know the everlasting (ch'ang); To know the everlasting is to be illumined (ming). To help life along is to bring ill portend; To use mind (hsin) to direct the life breath (ch'i) is called the strong (ch'iang). When things are full-grown they become old, It is called not following the Way (Tao). Not following the Way one dies early. "

" Maintaining an abundance of virtue is comparable to being an infant. Poisonous insects will not sting; Ferocious beasts will not seize; Predatory birds will not pounce;* The bones are tender, the sinews are soft, but the grasp is firm. Not knowing the union of male and female, The organ is fully formed;*3* This is the zenith of essence. Howling and screaming all day without getting hoarse;*4* This is the zenith of harmony. To know harmony means to be constant;*5* To know constancy means enlightenment;*6* To benefit one's own life is ill-fated.*7* To let one's heart direct vigor is to become stark.*8* Things in their prime will become old; This is not Tao. Being not Tao means to die early. "

" Those who hold an abundance of virtue Are similar to newborn infants Poisonous insects do not sting them Wild beasts do not claw them Birds of prey do not attack them Their bones are weak, tendons are soft But their grasp is firm They do not know of sexual union but can manifest arousal Due to the optimum of essence They can cry the whole day and yet not be hoarse Due to the optimum of harmony Knowing harmony is said to be constancy Knowing constancy is said to be clarity Excessive vitality is said to be inauspicious Mind overusing energy is said to be aggressive Things become strong and then grow old This is called contrary to the Tao That which is contrary to the Tao will soon perish "

" One who is well endowed with De May be likened to a newborn infant: Poisonous insects do not sting him; Ferocious animals do not grab him; Birds of prey do not pounce on him. Bones weak, tendons soft, yet his grip is firm; He knows nothing about sex, yet his penis erects: That is because his essence is in ample supply. He cries all day but never gets hoarse: That is because he is in perfect harmony. Understanding harmony means knowing the constant; Knowing the constant means enlightenment; Indulging in good life means ill omen; Letting the mind direct Qi means using force. Things that resort to force age fast. That is called going against Dao. Going against Dao brings early demise. "

" The man of large-hearted virtue is like an infant whom poisonous reptiles will not sting, wild beasts will not seize, and birds of prey will not strike. His bones are tender, and his sinews weak, and yet he grasps firmly. He is unconscious of sexual communion, and yet he has the developement of sex. This is the perfection of seminal essence. He may cry all day without injuring his vocal organs. This is the perfection of harmony (in his constitution). The knowledge of harmony is called everlasting. The knowledge of the everlasting is called brightness. Fast living daily grows upon a man, and as his mind keeps in exercise the animal spirits, they daily become stronger. But whenever anything has reached its highest point of vigour, it straightway becomes old. This I call not Tau. What is not Tau soon perishes. "

" One who is vital in character (de) Can be compared with a newborn baby. Wasps and scorpions will not sting a baby, Snakes and vipers will not bite him, And birds of prey and ferocious beasts will not snatch him up. Though his bones are soft and his sinews supple His grip is firm. As yet oblivious to the copulation of male and female His member still stands erect: Such is the height of potency. He screams through the entire day And yet his voice does not get hoarse: Such is the height of harmony (he). Understanding harmony is common sense, And using common sense is acuity (ming). On the other hand, trying to increase one’s quantum of life is certainly a bad omen, While allowing the heart-mind to use up the qi one has, is to overdo things. For something to be old while in its prime Is called a departure from the way of things (dao). And whatever departs from the way of things will come to an untimely end. "

" Those who really understand it do not talk about it, And those who really talk about it do not understand it. Block up the openings, Shut the gateways, Soften the glare, Bring things together on the same track, Blunt the sharp edges, Untangle the knots. This is what is called the profoundest consonance. Thus, there is no getting too intimate Or staying aloof from it; There is no benefiting Or causing it harm; There is no ennobling Or debasing it. It is thus the most precious thing in the world. "

" He who knows does not speak. He who speaks does not know. Close the mouth. Shut the doors. Blunt the sharpness. Untie the tangles. Soften the light. Become one with the dusty world. This is called the profound identification. Therefore it is impossible either to be intimate and close to him or to be distant and indifferent to him. It is impossible either to benefit him or to harm him. It is impossible either to honour him or disgrace him. For this reason he is honoured by the world. "

" Those who know do not talk. Those who talk do not know. Keep your mouth closed. Guard your senses. Temper your sharpness. Simplify your problems. Mask your brightness. Be at one with the dust of the earth. This is primal union. He who has achieved this state Is unconcerned with friends and enemies, With good and harm, with honor and disgrace. This therefore is the highest state of man. "

" 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. "

" He who knows does not speak; He who speaks does not know. Fill up its apertures, Close its doors, Dull its edges, Untie its tangles, Soften its light, Submerge its turmoil, - This is the Mystic Unity. Then love and hatred cannot touch him. Profit and loss cannot reach him. Honor and disgrace cannot affect him. Therefore is he always the honored one of the world. "

" HE who knows does not speak. He who speaks does not know. Block all the passages! Shut all the doors! Blunt all edges! Untie all tangles! Harmonize all lights! Unite the world into one whole! This is called the Mystical Whole, Which you cannot court after nor shun, Benefit nor harm, honour nor humble. Therefore, it is the Highest of the world. "

" One who knows does not talk. One who talks does not know. Therefore the sage keeps his mouth shut and his sense-gates closed. "He will blunt his own sharpness, His own tangles adjust; He will dim his own radiance, And be one with his dust." This is called profound identification. Thus he is inaccessible to love and also inaccessible to enmity. He is inaccessible to profit and inaccessible to loss. He is also inaccessible to favor and inaccessible to disgrace. Thus he becomes world-honored. "

" Those who know do not speak; Those who speak do not know. Black the passages, Shut the doors, Let all sharpness be blunted, All tangles untied, All glare tempered. All dust smoothed. This is called the mysterious leveling. He who has achieved it cannot either be drawn into friendship or repelled, Cannot be benefited, cannot be harmed, Cannot either be raised or humbled, And for that very reason is highest of all creatures under heaven. "

" Those who know don't talk about it; those who talk don't know it. He blocks up his holes, Closes his doors, Softens the glare, Settles the dust, Files down the sharp edges, And unties the tangles. This is called Profound Union. Therefore, there is no way to get intimate with him, But there is also no way to shun him. There is no way to benefit him, But there is also no way to harm him. There is no way to ennoble him, But there is also no way to debase him. For this very reason he's the noblest thing in the world. "

" Those who understand are not talkers talkers don't understand. Close your eyes shut your doors. Dampen the passion untie the tangles make the flashing things harmonious make the dust merge together. This is called the mysterious Merging. Yes: You cannot get close you cannot stay away you cannot help It you cannot harm It you cannot treasure It you cannot look down on It. Yes: It is the Treasure of the World. "

" Those who know do not tell, Those who tell do not know. Not to set the tongue loose But to curb it, Not to have edges that catch But to remain untangled, Unblinded, Unconfused, Is to find balance, And he who holds baiance beyond sway of love or hate, Beyond reach of profit or loss, Beyond care of praise or blame, Has attained the highest post in the world. "

" One who knows does not speak. One who speaks does not know. Close the mouth. Shut the door. Blunt the sharp edge. Untie the knot. Harmonise with others' light. Merge with the mundane world. This is "mysterious assimilation." When one acquires it, One is neither familiar with it nor escapes it. Neither takes advantage of it nor harms it, Neither increases it nor cheapens it. Therefore, it is the most precious thing in the world. "

" Those who know don't talk those who talk don't know seal the opening close the gate dull the edge untie the tangle soften the light join the dust this is called the Dark Union it can't be embraced it can't be abandoned it can't be helped it can't be harmed it can't be exalted it can't be debased thus does the world exalt it "

" Those who know don't talk. Those who talk don't know. Close your mouth, block off your senses, blunt your sharpness, untie your knots, soften your glare, settle your dust. This is the primal identity. Be like the Tao. It can't be approached or withdrawn from, benefited or harmed, honored or brought into disgrace. It gives itself up continually. That is why it endures. "

" He who knows, speaks not; He who speaks, knows not. He closes the mouth, He shuts the doors of the senses. He rounds off angles; He unravels all difficulties. he harmonizes Light. He brings men into Unity. This is called wonderful Unity. Favour and disgrace do not touch him, profit and loss do not affect him, Honour and shame are alike to him, Therefore he is held in high esteem by all men. "

" Those who know don't talk. Those who talk don't know. Block the passage Bolt the gate Blunt the sharp Untie the knot Blend with the light Become one with the dust - This is called original unity. It can't be embraced It can't be escaped, It can't be helped It can't be harmed, It can't be exalted It can't be despised, Therefore it is revered under Heaven. "

" Those who know do not say; those who say do not know. Close the senses, shut the doors; blunt the sharpness, resolve the complications; harmonize the light, assimilate to the world. This is called the mysterious sameness. It cannot be made familiar, yet cannot be estranged; it cannot be profited, yet cannot be harmed; it cannot be valued, yet cannot be demeaned. Therefore it is precious for the world. "

" One who knows does not speak; One who speaks does not know. Block the openings; Shut the doors. Blunt the sharpness; Untangle the knots; Soften the glare; Let your wheels move only along old ruts. This is known as mysterious sameness. Hence you cannot get close to it, nor can you keep it at arm's length; You cannot bestow benefit on it, nor can you do it harm; You cannot ennoble it, nor can you debase it. Therefore it is valued by the empire. "

" One who knows does not talk. One who talks does not know. Therefore the sage keeps his mouth shut and his sense-gates closed. He will blunt his own sharpness, His own tangles adjust; He will dim his own radiance, And be one with his dust. This is called profound identification. Thus he is inaccessible to love and also inaccessible to enmity. He is inaccessible to profit and inaccessible to loss. He is also inaccessible to favor and inaccessible to disgrace. Thus he becomes world-honored. "

" Who knows doesn’t talk. Who talks doesn’t know. Closing the openings, shutting doors, blunting edge, loosing bond, dimming light, be one with the dust of the way. So you come to the deep sameness. Then you can’t be controlled by love or by rejection. You can’t be controlled by profit or by loss. You can’t be controlled by praise or by humiliation. Then you have honor under heaven. "

" Those who know it do not speak about it. Those who speak about it do not know it. Seal the openings. Shut the doors. Dull the sharpness. Untie the knots. Dim the light. Become one with the dust. This is called the profound union. Those who obtain it Can neither be seduced nor abandoned. Those who obtain it Can neither be favored nor neglected. Those who obtain it Can neither be honored nor humiliated. Therefore, they are the most esteemed in the world. "

" Who knoweth the Tao keepeth Silence; he who babbleth knoweth it not. Who knoweth it closeth his mouth and controlleth the Gates of his Breath. He will make his sharpness blunt; he will loosen his complexes; he will tone down his brightness to the general obscurity. This is called the Secret of Harmony. He cannot be insulted either by familiarity or aversion; he is immune to ideas of gain or loss, of honour or disgrace; he is the true man, unequalled under Heaven. "

" One who knows does not speak, One who speaks does not know. Stop the apertures, Close the door; Blunt the sharp, Untie the entangled; Harmonize the bright, Make identical the dust. This is called the mystical identity (hsüan t'ung). Therefore with this person you cannot get intimate (ch'in), Cannot get distant, Cannot benefit, Cannot harm, Cannot exalt, Cannot humiliate. Therefore such person is the exalted of the world. "

" The one who knows does not speak.* The one who speaks does not know.** Block the passage. Close the door. Dull the sharpness.*3* Loosen the tangles.*4* Blend with light.*5* Become one with the dust.*6* This is called mystical identity. Hence one can be neither close to it, nor far from it;*7* One can neither benefit it, nor harm it;*8* One can neither value it, nor despise it.*9* Therefore, it is valued by the world.*10* "

" Those who know do not talk Those who talk do not know Close the mouth Shut the doors Blunt the sharpness Unravel the knots Dim the glare Mix the dust This is called mystic oneness They cannot obtain this and be closer They cannot obtain this and be distant They cannot obtain this and be benefited They cannot obtain this and be harmed They cannot obtain this and be valued They cannot obtain this and be degraded Therefore, they become honored by the world "

" Those who know don’t speak; Those who speak don’t know. Stop all outlets, Close all doors, Blunt the sharpness, Resolve the differences, Soften the light, Blend in with the dust— That is called Profound Commonality. Attaining this, you will not feel favored; Attaining this, you will not feel estranged; Attaining this, you will not seek profits; Attaining this, you will not do harm; Attaining this, you will not become ennobled; Attaining this, you will not become debased— That is why the whole world honors such a state. "

" They that know don't speak; and they that speak don't know. To shut the lips, and close the portals (of the eyes and ears), to blunt the sharp angles, to unravel disorder, to soften the glare, to share the dust, - this I call being the same as deep heaven (the abysses). Such a character as this is equally incapable of familiarity and of distance, of profit and of injury, of honour and of meanness. Therefore he is the most honourable in the world. "

" Govern the state with correctness. Operate the army with surprise tactics. Administer the empire by engaging in no activity. How do I know that this should be so? Through this: The more taboos and prohibitions there are in the world, The poorer the people will be. The more sharp weapons the people have, The more troubled the state will be. The more cunning and skill a man possesses, The more vicious things will appear. The more laws and orders are made prominent, The more thieves and robbers there will be. Therefore the sage says: I take no action and the people of themselves are transformed. I love tranquillity and the people of themselves become correct. I engage in no activity and the people of themselves become prosperous. I have no desires and the people of themselves become simple. "

" Rule a nation with justice. Wage war with surprise moves. Become master of the universe without striving. How do I know that this is so? Because of this! The more laws and restrictions there are, The poorer people become. The sharper men's weapons, The more trouble in the land. The more ingenious and clever men are, The more strange things happen. The more rules and regulations, The more thieves and robbers. Therefore the sage says: I take no action and people are reformed. I enjoy peace and people become honest. I do nothing and people become rich. I have no desires and people return to the good and simple life. "

" 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.' "

" Rule a kingdom by the Normal. Fight a battle by (abnormal) tactics of surprise. Win the world by doing nothing. How do I know it is so? Through this: - The more prohibitions there are, The poorer the people become. The more sharp weapons there are, The greater the chaos in the state. The more skills of technique, The more cunning things are produced. The greater the number of statutes, The greater the number of thieves and brigands. Therefore the sage says: I do nothing and the people are reformed of themselves. I love quietude and the people are righteous of themselves. I deal in no business and the people grow rich by themselves. I have no desires and the people are simple and honest by themselves. "

" You govern a kingdom by normal rules; You fight a war by exceptional moves; But you win the world by letting alone. How do I know that this is so? By what is within me! The more taboos and inhibitions there are in the world, The poorer the people become. The sharper the weapons the people possess, The greater confusion reigns in the realm. The more clever and crafty the men, The oftener strange things happen. The more articulate the laws and ordinances, The more robbers and thieves arise. Therefore, the Sage says: I do not make any fuss, and the people transform themselves. I love quietude, and the people settle down in their regular grooves. I do not engage myself in anything, and the people grow rich. I have no desires, and the people return to Simplicity. "

" With rectitude one governs the state; with craftiness one leads the army; with non-diplomacy one takes the empire. How do I know that it is so? Through IT. The more restrictions and prohibitions are in the empire, the poorer grow the people. The more weapons the people have, the more troubled is the state. The more there is cunning and skill, the more startling events will happen. The more mandates and laws are enacted, the more there will be thieves and robbers. Therefore the holy man says: I practise non-assertion, and the people of themselves reform. I love quietude, and the people of themselves become righteous. I use no diplomacy, and the people of themselves become rich. I have no desire, and the people of themselves remain simple. "

" “Kingdoms can only be governed if rules are kept; Battles can only be won if rules are broken.” But the adherence of all under heaven can only be won by letting-alone. How do I know that it is so? By this. The more prohibitions there are, the more ritual avoidances, The poorer the people will be. The more “sharp weapons” there are, The more benighted will the whole land grow. The more cunning craftsmen there are, The more pernicious contrivances will be invented. The more laws are promulgated, The more thieves and bandits there will be. Therefore a sage has said: So long as I “do nothing” the people will of themselves be transformed. So long as I love quietude, the people will of themselves go straight. So long as I act only by inactivity the people will of themselves become prosperous. So long as I have no wants The people will of themselves return to the “state of the Uncarved Block”. "

" Use the upright and correct to order the state; Use surprise tactics when you use troops; Use unconcern with affairs to take control of the world. How do I know that this is so? Well, the more taboos and prohibitions there are in the world, the poorer the people will be; The more sharp weapons the people possess, the more muddled the states will be; The more knowledge and skill people have, the more novel things will appear; The more legal matters are made prominent, the more robbers and thieves there will be. Therefore, the words of the Sage say: I do nothing, and the people of themselves are transformed; I love tranquility, and the people of themselves are upright; I'm unconcerned with affairs, and the people of themselves become rich. I desire not to desire, and the people of themselves are [genuine and simple, like] uncarved wood. "

" "Rule the kingdom by the norm wage war by the unexpected." Take over the world by Not Working. How do I know it is so? By this. In the world: The more rules and restrictions there are the poorer the people will be. The people: The more 'sharp weapons' they have, the more disordered the state and the clans will be. Men: The more clever and skillful they are, the more weird things will start to happen. The more you publicize rules and laws, the more robbers and thieves you will have. Yes, the Wise Person says: I Do Nothing, and the people transform themselves. I love Stillness, and the people bring themselves to correctness. I do No Work, and the people enrich themselves. I have no desires, and the people by themselves become Simple. "

" A realm is governed by ordinary acts, A battle is governed by extraordinary acts; The world is governed by no acts at all. And how do I know? This is how I know. Act after act prohibits Everything but poverty, Weapon after weapon conquers Everything but chaos, Business after business provides A craze of waste, Law after law breeds A multitude of thieves. Therefore a sensible man says: If I keep from meddling with people, they take care of themselves, If I keep from commanding people, they behave themselves, If I keep from preaching at people, they improve themselves, If I keep from imposing on people, they become themselves. "

" Use the orthodox to govern the state; Use the unorthodox to wage war. Use non-involvement to win the world. How do I know it is so? By this; The more restrictions and prohibitions there are, the poorer the people become. The sharper the people's weapons are, the more national confusion increases. The more skill artisans require, the more bizarre their products are. The more precisely the laws are articulated, the more thieves and criminals increase. Therefore the Sage says; I practice non-action, and the people gradually transform themselves. I love tranquillity, and the people gradually become orthodox by themselves. I do not interfere, and the people gradually become wealthy by themselves. I am without desires, and the people gradually return to simplicity. "

" Use direction to govern a country use indirection to fight a war use inaction to rule the world how do we know this works the greater the prohibitions the poorer the people the sharper the weapons the darker the realm the smarter the scheme the stranger the outcome the finer the treasure the thicker the thieves thus the sage declares I change nothing and the people transform themselves I stay still and the people adjust themselves I do nothing and the people enrich themselves I want nothing and the people simplify themselves "

" If you want to be a great leader, you must learn to follow the Tao. Stop trying to control. Let go of fixed plans and concepts, and the world will govern itself. The more prohibitions you have, the less virtuous people will be. The more weapons you have, the less secure people will be. The more subsidies you have, the less self-reliant people will be. Therefore the Master says: I let go of the law, and people become honest. I let go of economics, and people become prosperous. I let go of religion, and people become serene. I let go of all desire for the common good, and the good becomes common as grass. "

" To govern a kingdom, use righteousness. To conduct a war, use strategy. To be a true world-ruler, be occupied with Inner Life. How do I know this is so? By this: The more restrictive the laws, the poorer the people. The more machinery used, the more trouble in the kingdom. The more clever and skilful the people, the more do they make artificial things. The more the laws are in evidence, the more do thieves and robbers abound. That is why the self-controlled man says: If I act from Inner Life the people will become transformed in themselves. If I love stillness the people will become righteous in themselves. If I am occupied with Inner Life the people will become enriched in themselves. If I love the Inner Life the people will become pure in themselves. "

" Use the unexpected to govern the country, Use surprise to wage war, Use non-action to win the world. How do I know? Like this! The more prohibitions and rules, The poorer people become. The sharper people's weapons, The more they riot. The more skilled their techniques, The more grotesque their works. The more elaborate the laws, The more they commit crimes. Therefore the Sage says: I do nothing And people transform themselves. I enjoy serenity And people govern themselves. I cultivate emptiness And people become prosperous. I have no desires And people simplify themselves. "

" Use straightforwardness for civil government, use surprise for military operations; use noninvolvement to take the world. How do I know this? The more taboos there are in the world, the poorer the populace is; The more crafts the people have, the more exotic things are produced; the more laws are promulgated, the greater the number of thieves. Therefore the sage says, I contrive nothing, and the people are naturally civilized; I am fond of tranquility, and the people are naturally upright. I have nothing to do, and the people are naturally enriched.; I have no desire, and the people are naturally simple. "

" Govern the state by being straightforward; Wage war by being crafty; But win the empire by not being meddlesome. How do I know that it is like that? By means of this. The more taboos there are in the empire The poorer the people; The more sharpened tools the people have The more benighted the state; The more skills the people have The further novelties multiply; The better known the laws and edicts The more thieves and robbers there are. Hence the sage says, I take no action and the people are transformed of themselves; I prefer stillness and the people are rectified of themselves; I am not meddlesome and the people prosper of themselves; I am free from desire and the people of themselves become simple likethe uncarved block. "

" With rectitude one governs the state ; with craftiness one leads the army; with non-diplomacy one takes the empire. How do I know that it is so? Through Reason. The more restrictions and prohibitions are in the empire, the poorer grow the people. The more weapons the people have, the more troubled is the state. The more there is cunning and skill, the more startling events will happen. The more mandates and laws are enacted, the more there will be thieves and robbers. Therefore the holy man says: I practise non-assertion, and the people of themselves reform. I love quietude, and the people of themselves become righteous. I use no diplomacy, and the people of themselves become rich. I have no desire, and the people of themselves remain simple. "

" Run the country by doing what’s expected. Win the war by doing the unexpected. Control the world by doing nothing. How do I know that? By this. The more restrictions and prohibitions in the world, the poorer people get. The more experts the country has the more of a mess it’s in. The more ingenious the skillful are, the more monstrous their inventions. The louder the call for law and order, the more the thieves and con men multiply. So a wise leader might say: I practice inaction, and the people look after themselves. I love to be quiet, and the people themselves find justice. I don’t do business, and the people prosper on their own. I don’t have wants, and the people themselves are uncut wood. "

" Use justice to rule a country. Use surprise to wage war. Use non-action to govern the world. How do I know it is so? As for the world, The more restrictions and prohibitions there are, The poorer the people will be. The more sharp weapons people have in a country, The bigger the disorder will be. The more clever and cunning people are, The stranger the events will be. The more laws and commands there are, The more thieves and robbers there will be. Therefore the sage says: I do not act, And people become reformed by themselves. I am at peace, And people become fair by themselves. I do not interfere, And people become rich by themselves. I have no desire to desire, And people become like the uncarved wood by themselves. "

" One may govern a state by restriction; weapons may be used with skill and cunning; but one acquireth true command only by freedom, given and taken. How am I aware of this? By experience that to multiply restrictive laws in the kingdom impoverisheth the people; the use of machines causeth disorder in state and race alike. The more men use skill and cunning, the more machines there are; and the more laws there are, the more felons there are. A wise man has said this: I will refrain from doing, and the people will act rightly of their own accord; I will love Silence, and the people will instinctively turn to perfection; I will take no measures, and the people will enjoy true wealth; I will restrain ambition, and the people will attain simplicity. "

" Govern a state by (i) the normal (cheng); Conduct warfare as (i) the abnormal (ch'i); Take the empire when (i) there is no business. How do I know such should be the case? By the following: In an empire with many prohibitions, People are often poor; When people have many sharp weapons, The state is in great darkness (tzu hun); When persons abound in ingenuity (ch'iao), Abnormal (ch'i) objects multiply (tzu ch'i); When laws are abundantly promulgated (tzu chang), There are many thieves and brigands. Therefore the sage says: I do not act (wei), Hence the people transform by themselves (tzu-hua); I love tranquillity (ching), Hence the people are normal by themselves (tzu-cheng); I have no business, Hence the people grow rich by themselves; I have no desire, Hence the people are like the uncarved wood by themselves (tzu-p'u). "

" Rule the state with rectitude. Direct the army with trickery. Capture the world through inactivity.* How can I know it shall be so? By this: When the world is full of taboos and prohibitions, The people will become very poor. When the people possess many sharp weapons, The nation will become more chaotic.** When the people possess much craftiness, Trickery will flourish.*3* When law and order become more conspicuous, There will be more robbers and thieves.*4* Therefore the Sage says: I do not act and the people reform themselves; I love serenity and the people rectify themselves; I employ inactivity and the people become prosperous themselves; I have no desires and the people become simple by themselves.*5* "

" Govern a country with upright integrity Deploy the military with surprise tactics Take the world with non-interference How do I know this is so? With the following: When there are many restrictions in the world The people become more impoverished When people have many sharp weapons The country becomes more chaotic When people have many clever tricks More strange things occur The more laws are posted The more robbers and thieves there are Therefore the sage says: I take minimal action, and the people transform themselves I prefer quiet, and the people right themselves I do not interfere, and the people enrich themselves I have no desires, and the people simplify themselves "

" Govern the state by the proper norm, Conduct warfare with surprise, Win the world without meddling. How do I know it is so? Because of this: The more inhibitions the world has, The more impoverished the common people become. The more weapons the ruler has, The more disorderly the state becomes. The more cunning the ruler uses, The more untoward things happen. The more laws and decrees are issued, The more bandits and thieves come forth. Therefore the sage says: I do nothing, And the common people change of themselves. I stay still, And the common people get things right for themselves. I do not meddle, the common people make themselves prosperous. I have no desires, And the common people keep themselves simple. "

" Make the upright rule the nation. Make the crafty conduct the army. Make him who takes no measures emperor. How do I know that this is what ought to be done? I know it from this : - When the world has many prohibitory enactments, the people become more and more poor. When the people have many warlike weapons, the government gets more into trouble. The more craft and ingenuity that men have, the greater the number of fantastical things that come out. And, as works of cunning art are more displayed, thieves multiply. Therefore the sage says, "I do nothing, and the people are spontaneously transformed. I love quietness, and the people are spontaneously rectified. I take no measures, and the people become spontaneously rich. I have no lusts, and the people become spontaneously simple-minded." "

" Bring proper order to the state by being straightforward And deploy the military with strategies that take the enemy by surprise, But in ruling the world be non-interfering in going about its business (wushi). How do I know that this is really so? From the following. The more prohibitions and taboos there are in the world, The poorer the people will be. The more sharp instruments in the hands of the common people, The darker the days for the state. The more wisdom hawked among the people, The more that perverse things will proliferate. The more prominently the laws and statutes are displayed, The more widespread will be the brigands and thieves. Hence in the words of the sages: We do things noncoercively (wuwei) And the common people develop along their own lines; We cherish equilibrium (jing) And the common people order themselves; We are non-interfering in our governance (wushi) And the common people prosper themselves; We are objectless in our desires (wuyu) And the common people are of themselves like unworked wood. "

" When the government is at sixes and sevens, The common people sail right along, But when the government is everywhere vigilant These same people are always at fault. It is upon misfortune that good fortune leans, It is within good fortune itself that misfortune crouches in ambush, And where does it all end? There is no straightforward maneuver Because the straightforward reverts to surprise And what is going well again becomes dark and ominous. It has been a long time now that we human beings have lost the way. Hence be square but do not cut anyone; Be pointed but do not pierce anyone; Be true but do not act willfully and without restraint; Shine forth but do not be dazzling. "

" When the government is non-discriminative and dull, The people are contented and generous. When the government is searching and discriminative, The people are disappointed and contentious. Calamity is that upon which happiness depends; Happiness is that in which calamity is latent. Who knows when the limit will be reached? Is there no correctness (used to govern the world)? Then the correct again becomes the perverse. And the good again will become evil. The people have been deluded for a long time. Therefore the sage is as pointed as a square but does not pierce. He is as acute as a knife but does not cut. He is as straight as an unbent line but does not extend. He is as bright as light but does not dazzle. "

" When the country is ruled with a light hand The people are simple. When the country is ruled with severity, The people are cunning. Happiness is rooted in misery. Misery lur ks beneath happiness. Who knows what the future holds? There is no honesty. Honesty becomes dishonest. Goodness becomes witchcraft. Man's bewitchment last for a long time. Therefore the sage is sharp but not cutting, Pointed but not piercing, Straightforward but not unrestrained, Brilliant but not blinding. "

" 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. "

" When the government is lazy and dull, Its people are unspoiled; When the government is efficient and smart, Its people are discontented. Disaster is the avenue of fortune, (And) fortune is the concealment for disaster. Who would be able to know its ultimate results? (As it is), there would never be the normal. But the normal would (immediately) revert to the deceitful. And the good revert to the sinister. Thus long has mankind gone astray! Therefore the Sage is square (has firm principles), but not cutting (sharp-cornered), Has integrity but does not hurt (others), Is straight, but not high-handed, Bright, but not dazzling. "

" WHERE the ruler is mum, mum, The people are simple and happy. Where the ruler is sharp, sharp, The people are wily and discontented. Bad fortune is what good fortune leans on, Good fortune is what bad fortune hides in. Who knows the ultimate end of this process? Is there no norm of right? Yet what is normal soon becomes abnormal, And what is auspicious soon turns ominous. Long indeed have the people been in a quandary. Therefore, the Sage squares without cutting, carves vfithout disfiguring, straightens without straining, enlightens without dazzling. "

" Whose government is unostentatious, quite unostentatious, his people will be prosperous, quite prosperous. Whose government is prying, quite prying, his people will be needy, quite needy. Misery, alas! rests upon happiness. Happiness, alas! underlies misery. But who foresees the catastrophe? It will not be prevented! What is ordinary becomes again extraordinary. What is good becomes again unpropitious. This bewilders people, and it happens constantly since times immemorial. Therefore the holy man is square but not sharp, strict but not obnoxious, upright but not restraining, bright but not dazzling. "

" When the ruler looks repressed the people will be happy and satisfied; When the rule looks lively and self-assured the people will be carping and discontented. “It is upon bad fortune that good fortune leans, upon good fortune that bad fortune rests.” But though few know it, there is a bourn where there is neither right nor wrong; In a realm where every straight is doubled by a crooked, And every good by an ill, surely mankind has gone long enough astray? Therefore the Sage Squares without cutting, Shapes the corners without iopping, Straightens without stretching, Gives forth light without shining. "

" When the government is muddled and confused, The people are genuine and sincere. When the government is discriminate and clear, The state is crafy and cunning. [Disaster is that on which good fortune depends.] Good fortune is that in which disaster's concealed. Who knows where it will end? For there is no [fixed] "correct." The "correct" turns into the "deviant"; And "good" turns into "evil." People's state of confusion Has certainly existed for a long time. Therefore be square but don't cut; Be sharp but don't stab; Be straightforward but not unrestrained; Be bright but don't dazzle. "

" When the ruler is dull and incompetent, the people are pure and simple. When the ruler is sharp and alert, the people are a bad lot. "Bad luck: good luck depends on it good luck: bad luck hides in it." Who knows where this ends? There is no norm. What accords with the norm turns around and becomes weird what is excellent turns around and becomes ominous. "People's blindness - it has been going on so long now." And so the Wise Person: Is square and honest but does not cut is pointed and exact but does not hurt is straight and direct but not tactless shines but does not dazzle. "

" The less a leader does and says The happier his people, The more a leader struts and brags The sorrier his people. Often what appears to be unhappiness is happiness And what appears to be happiness is unhappiness. Who can see what leads to what When happiness appears and yet is not, When what should he is nothing but a mask Disguising what should not be? Who can but ask An end to such a stupid plot! Therefore a sound man shall so square the circle And circle the square as not to injure, not to impede: The glow of his life shall not daze, It shall lead. "

" If the government is muffled and subdued, the people will be simple and sincere. If the government is strict and exacting, the people will be lax and indifferent. Good fortune depends on bad fortune, bad fortune lurks behind good fortune. Who know where this process will end? If there is no orthodoxy, the orthodox will return to the unorthodox. Good becomes perverse. Mankind's state of confusion has continued for a long time. That is why the Sage squares up but doesn't cut, is sharp but not injurious, is straightforward but not unrestrained, and is bright but doesn't dazzle. "

" Where government stands aloof the people open up where government steps in the people slip away happiness rests in misery misery hides in happiness who knows where they end there is no direction direction turns into indirection good turns into evil the people have been lost for a long long time thus the sage is an edge that doesn't cut a point that doesn't pierce a line that doesn't extend a light that doesn't blind "

" If a country is governed with tolerance, the people are comfortable and honest. If a country is governed with repression, the people are depressed and crafty. When the will to power is in charge, the higher the ideals, the lower the results. Try to make people happy, and you lay the groundwork for misery. Try to make people moral, and you lay the groundwork for vice. Thus the Master is content to serve as an example and not to impose her will. She is pointed, but doesn't pierce. Straightforward, but supple. Radiant, but easy on the eyes. "

" If the government is from the heart the people will be richer and richer. If the government is full of restrictions the people will be poorer and poorer. Miserable! you rely on coming happiness. Happy! you crouch under dread of coming misery. You may know the end from the beginning. If a ruler is in line with Inner Life his strategy will come right, his bad luck will become good, and the people will be astonished. Things have been so for a long time. That is why the self-controlled man is just and hurts no one, is true and takes no licence; he shines, and offends not by his brightness. "

" If government is muted and muffled People are cool and refreshed. If government investigates and intrudes, People are worn down and hopeless. Bad fortune rests upon good fortune. Good luck hides within bad luck. Who knows how it will end? If there is no principle Principle reverts to disorder, Good reverts to calamity, People's confusion hardens and lingers on. Therefore the Sage Squares without cutting, Corners without dividing, Straightens without extending, Shines without dazzling. "

" When the government is unobtrusive, the people are pure. When the government is invasive, the people are wanting. Calamity is what fortune depends upon; fortune is what calamity subdues. Who knows how it will all end? Is there no right and wrong? The orthodox also becomes the unorthodox, the good also becomes ill; people's confusion is indeed long-standing. Therefore sages are upright without causing injury, honest without hurting, direct but not tactless, illuminated but not flashy. "

" When the government is muddled The people are simple; When the government is alert The people are cunning. It is on disaster that good fortune perches; It is beneath good fortune that disaster crouches. Who knows the limit? Does not the straightforward exist? The straighforward changes again into the crafty, and the good changesagain into the monstrous. Indeed, it is long since the people were perplexed. Therefore the sage is square-edged but does not scrape, Has corners but does not jab, Extends himself but not at the expense of others, Shines but does not dazzle. "

" Whose government is unostentatious, quite unostentatious, his people will be prosperous, quite prosperous. Whose government is prying, quite prying, his people will be needy, quite needy. Misery, alas! rests upon happiness. Happiness, alas! underlies misery. But who foresees the catastrophe? It will not be prevented! What is ordinary becomes again extraordinary. What is good becomes again unpropitions. This bewilders people, which happens constantly since times immemorial. Therefore the holy man is square but not sharp, strict but not obnoxious, upright but not restraining, bright but not dazzling. "

" When the government’s dull and confused, the people are placid. When the government’s sharp and keen, the people are discontented. Alas! misery lies under happiness, and happiness sits on misery, alas! Who knows where it will end? Nothing is certain. The normal changes into the monstrous, the fortunate into the unfortunate, and our bewilderment goes on and on. And so the wise shape without cutting, square without sawing, true without forcing. They are the light that does not shine. "

" When the government is quite unobtrusive, People are indeed pure. When the government is quite prying, People are indeed conniving. Misery is what happiness rests upon. Happiness is what misery lurks beneath. Who knows where it ends? Is there nothing correct? Correct becomes defect. Good becomes ominous. People's delusions have certainly lasted long. Therefore the sage is sharp but does not cut, Pointed but does not pierce, Forthright but does not offend, Bright but does not dazzle. "

" The government that exerciseth the least care serveth the people best; that which meddleth with everybody's business worketh all manner of harm. Sorrow and joy are bedfellows; who can divine the final result of either? Shall we avoid restriction? Yea; restriction distorteth nature, so that even what seemeth good in it is evil. For how long have men suffered from misunderstanding of this. The wise man is foursquare, and avoideth aggression; his corners do not injure others. He moveth in a straight line and turneth not aside therefrom; he is brilliant but doth not blind with his brightness. "

" When the government (cheng) is dull, Its people are wholesome; When the government is efficient (ch'a), Its people are deficient (ch'üeh). Calamities (huo) are what blessings depend on, In blessings are latent calamities (huo). Who knows where is the turning point (chi)? Because there is no longer the normal (cheng), The normal reverts and appears as the strange (ch'i), The good reverts and appears as the uncanny. Rulers (jen) have lost their way, For a long stretch of days. Therefore the sage is square but not cutting (ko), Sharp but not injurious, Straight but not overreaching, Bright (kuang) but not dazzling. "

" When the government is sluggish and dull, The people are honest and content;* When the government is discriminating and exacting, The people are wily and restless.** Calamity is what good fortune depends on. Good fortune is what calamity hides in. Who knows their utmost? Is it not better to have no rectitude?*3* Rectitude returns to trickery;*4* And goodness returns to evil.*5* The people's delusion has long existed.*6* Therefore, the Sage is square but not cutting;*7* is honest but does not hurt;*8* is straight but does not bully;*9* is bright but does not shine.*10* "

" When governing is lackluster The people are simple and honest When governing is scrutinizing The people are shrewd and crafty Misfortune is what fortune depends upon Fortune is where misfortune hides beneath Who knows their ultimate end? They have no determined outcome Rightness reverts to become strange Goodness reverts to become wicked The confusion of people Has lasted many long days Therefore the sages are: Righteous without being scathing Incorruptible without being piercing Straightforward without being ruthless Illuminated without being flashy "

" When government policy is general and vague, The common people are honest and simple; When government policy is meticulous and severe, The common people become wily and crafty. Misfortune is what fortune leans on; Fortune is what misfortune hides under. Who knows the boundary? There is no absolute standard. Right can turn into wrong; Good can turn into evil. People have been puzzled For a very long time. Therefore the sage is Square but does not cut, Incisive but does not hurt, Direct but not unrestrained Brilliant but not glaring. "

" When the government is blindly liberal, the people are rich and noble. When the government is pryingly strict, the people are needy and miserable. Happiness is ever built up on the back of misery. Misery is ever lurking under happiness. Who knows where this will end? If one be himself devoid of uprightness, the upright will become crafty, the good will become depraved. Verily, mankind have been under delusion for many a day. Therefore the sage is himself strictly correct, but does not cut and carve other people. He is chaste, but does not chasten others. He is straight, but does not straighten others. He is enlightened, but does not dazzle others. "

" To rule people and to serve Heaven there is nothing better than to be frugal. Only by being frugal can one recover quickly. To recover quickly means to accumulate virtue heavily. By the heavy accumulation of virtue one can overcome everything. If one can overcome everything, then he will acquire a capacity the limit of which is beyond anyone's knowledge. When his capacity is beyond anyone's knowledge, he is fit to rule a state. He who possesses the Mother (Tao) of the state will last long. This means that the roots are deep and the stalks are firm, which is the way of long life and everlasting vision. "

" In caring for others and serving heaven, There is nothing like using restraint. Restraint begins with giving up one's own ideas. This depends on Virtue gathered in the past. If there is a good store of Virtue, then nothing is impossible. If nothing is impossible, then there are no limits. If a man knows no limits, then he is fit to be a ruler. The mother principle of ruling holds good for a long time. This is called having deep roots and a firm foundation, The Tao of long life and eternal vision. "

" 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. "

" In managing human affairs, there is no better rule than to be sparing. To be sparing is to forestall; To forestall is to be prepared and strengthened; To be prepared and strengthened is to be ever-victorious; To be ever-victorious is to have infinite capacity; He who has infinite capacity is fit to rule a country, And the Mother (principle) of a ruling country can long endure. This is to be firmly rooted, to have deep strength, The road to immortality and enduring vision. "

" IN governing a people and in serving Heaven, There is nothing like frugality. To be frugal is to return before straying. To return before straying is to have a double reserve of virtue. To have a double reserve of virtue is to overcome everything. To overcome everything is to reach an invisible height. Only he who has reached an invisible height can have a kingdom. Only he who has got the Mother of a kingdom can last long. This is the way to be deep-rooted and firm-planted in the Tao, The secret of long life and lasting vision. "

" To govern the people is the affair of heaven and there is nothing like thrift. Now consider that thrift is said to come from early practice. By early practice it is said that we can accumulate an abundance of virtue. If one accumulates an abundance of virtue then there is nothing that can not be overcome. When nothing can not be overcome then no one knows his limit. When no one knows his limit one can have possession of the commonwealth. Who has possession of the commonwealth's mother [thrift] may last and abide. This is called the possession of deep roots and of a staunch stem. To life, to everlastingness, to comprehension, this is the way. "

" You cannot rule men nor serve heaven unless you have laid up a store; This “laying up a store” means quickly absorbing, And “quickly absorbing” means doubling one's garnered “power”. Double your garnered power and it acquires a strength that nothing can overcome. If there is nothing it cannot overcome, it know no bounds, And only what knows no bounds is huge enough to keep a whole kingdom in its grasp. But only he who having the kingdom goes to the Mother can keep it long. This is called the art of making the roots strike deep by fencing the trunk, Of making life long by fixed staring. "

" For ordering humanity and serving Heaven, nothing's so good as being sparing. For only if you are sparing can you, therefore, early submit [to the Way]. Early submission - this is called to repeatedly accumulate Virtue. If you repeatedly accumulate Virtue, then there is nothing you can't overcome. When there is nothing you can't overcome, no one knows where it will end. When no one knows where it will end, you can possess the state. And when you possess the mother of the state, you can last a very long time. This is called [having] deep roots and a firm base, It's the Way of long life and long-lasting vision. "

" "When it comes to governing the people and serving Heaven there's no one like a farmer." Just being a farmer - this means getting dressed early. Getting dressed early means increasing one's store of Te increasing one's store of Te, then nothing is impossible nothing impossible, then no telling the limit no telling the limit, then one can possess the state. One who possesses the Mother of the state can last a long time. This means having deep roots and strong foundations, the Way of 'lasting life, good eyesight into old age'. "

" To lead men and serve heaven, weigh the worth Of the one source: Use the single force Which doubles the strength of the strong By enabling man to go right, disabling him to go wrong, Be so charged with the nature of life that you give your people birth, That you mother your land, are the fit And ever-iving root of it: The seeing.root, whose eye is infinite. "

" In governing people and in serving heaven, nothing compares with frugality. Frugality is "to acquire the habit early." "To acquire the habit early" stresses accumulating Te. There is nothing which cannot be overcome, by stressing the accumulation of Te. If there is nothing which cannot be overcome, Then one's limits are unfathomable. If one's limits are unfathomable, one can rule a state. If one can arrive at the Mother of the State, one can endure. This is called "deeply rooted and firmly seated." It is the Tao of longevity and lasting vision. "

" In governing people and caring for Heaven nothing surpasses economy economy means planning ahead planning ahead means accumulating virtue accumulating virtue means overcoming all overcoming all means knowing no limit knowing no limit means guarding the realm guarding the realm's mother means living long this means deep roots and a solid trunk the Way of long and lasting life "

" For governing a country well there is nothing better than moderation. The mark of a moderate man is freedom from his own ideas. Tolerant like the sky, all-pervading like sunlight, firm like a mountain, supple like a tree in the wind, he has no destination in view and makes use of anything life happens to bring his way. Nothing is impossible for him. Because he has let go, he can care for the people's welfare as a mother cares for her child. "

" To govern men and to serve heaven nothing is better than to have a reserve. The Master indeed has a reserve; it is called brilliant foresight. Brilliant foresight is called the increasing abundance of Teh. If you have an ever-increasing abundance of Teh , then your Inner Life is unconquerable. If you Inner Life in unconquerable, then its limits cannot be known. If you cannot gauge the limits of your Inner Life, then you shall surely possess the kingdom. If you possess the Mother of the kingdom, You shall endure forever. This is to be deep rooted and to have a firm foundation. The possessor of Tao shall have enduring life and infinite vision. "

" Governing people and serving heaven Is like living off the land. Living sparingly and responding quickly Means accumulating Te. There is nothing that cannot be overcome. There is no limit. You can become the country And the country's mother, And nourish and extend it. This is called deep roots, firm base. This is the Tao of living long and seeing far. "

" To govern the human and serve the divine, nothing compares to frugality. Only frugality brings early recovery; only recovery means buildup of power. Build up virtue, and you master all. When you master all, no one knows your limit. When no one knows your limit, you can maintain a nation. When you maintain the matrix of a nation, you can last long. This is called making the root deep and the basis firm, the Way of long life and eternal vision. "

" In ruling the people and in serving heaven it is best for a ruler tobe sparing. It is because he is sparing That he may be said to follow the way from the start; Following the way from the start he may be said to accumulate an abundanceof virtue; Accumulating an abundance of virtue there is nothing he cannot overcome; When there is nothing he cannot overcome, no one knows his limit; When no one knows his limit He can possess a state; When he possesses the mother of a state He can then endure. This is called the way of deep roots and firm stems by which one livesto see many days. "

" In governing the people and in attending to heaven there is nothing like moderation. As to moderation, it is said that it must be an early habit. If it is an early habit, it will be richly accumulated virtue. If one has richly accumulated virtue, then there is nothing that cannot be overcome. If there is nothing that cannot be overcome, then no one knows his limits. If no one knows his limits, one can possess the country. If one possesses the mother of the country [viz., moderation], one can thereby last long. This is called having deep roots and a firm stem. To long life and lasting comprehension this is the Way. "

" In looking after your life and following the way, gather spirit. Gather spirit early, and so redouble power, and so become invulnerable. Invulnerable, unlimited, you can do what you like with material things. But only if you hold to the Mother of things will you do it for long. Have deep roots, a strong trunk. Live long by looking long. "

" When leading people and serving Heaven, Nothing exceeds moderation. Truly, moderation means prevention. Prevention means achieving much virtue. When much virtue is achieved, Nothing is not overcome. Nothing not overcome means Nobody knows the limits. When nobody knows the limits, One can rule the country. The one who rules like the mother lasts long. This is called deep roots and a solid base, The Way to long life and clarity. "

" To balance our earthly nature and cultivate our heavenly nature, tread the Middle Path. This Middle Path alone leadeth to the Timely Return to the True Nature. This Timely Return resulteth from the constant gathering of Magick Powers. With that Gathering cometh Control. This Control we know to be without Limit and he who knoweth the Limitless may rule the state. He who possesseth the Tao continueth long. He is like a plant with well-set roots and strong stems. Thus it secureth long continuance of its life. "

" In governing people and serving heaven, Nothing is better than being sparing (se). Being sparing, Is called early adherence [to Tao]. Adhering early, Is called being heavy with accumulated te (chung chi te). To be heavy with accumulated te, Then [such a person is] all overcoming. Being all overcoming, Then there is no knowing the limit (chi). Not knowing the limit, One may rule a state. Having the mother of a state, It may last long. This is called being deeply rooted and firmly founded, The way to long life and enduring vision (chiu shih). "

" In governing the people and serving heaven, There is nothing like thriftiness.* Only through thriftiness can one submit [to Tao] early;** Having submitted early, one accumulates virtue.*3* Having accumulated virtue, one can overcome everything. Having overcome everything, one can know no limits.*4* Knowing no limits, one is able to rule a nation.*5* Possessing the mother of the nation, he may last long.*6* This is called the deep root and firm stalks, And the way to longevity and everlasting vision. "

" In governing people and serving Heaven There is nothing like conservation Only with conservation is it called submitting early Submitting early is called emphasis on accumulating virtues Accumulating virtues means there is nothing one cannot overcome When there is nothing that one cannot overcome One's limits are unknown The limitations being unknown, one can possess sovereignty With this mother principle of power, one can be everlasting This is called deep roots and firm foundation The Tao of longevity and lasting vision "

" In governing people and serving Heaven, There is nothing like conservation. For to conserve Means to be prepared early. To be prepared early means ample accumulation of De. Ample accumulation of De means being invincible. An invincible power knows no limit. With power that knows no limit, one can govern the state. With the Mother as the guardian, the state can last long. That is called deep roots and solid foundation. And that is the way to long life and lasting existence. "

" In governing men and in serving Heaven, there is nothing like moderation. This moderation, I say, is the first thing to be attained. When this is first attained, one may be said to have laid in an abundant store of virtue. With an abundant store of virtue, one may conquer every obstacle. Being able to conquer every obstacle, no limit can be seen to one's resources. And when this is the case, one may have the kingdom. Such an one has the Mother of the kingdom, and may endure long. This I call having the roots deep and the fibres firm. This is the Tau by which one may live long and see many days. "

" For bringing proper order to the people and in serving tian, Nothing is as good as husbandry. It is only through husbandry that you come early to accept the way, And coming early to accept the way is what is called redoubling your accumulation of character (de). If you redouble your accumulation of character, all obstacles can be overcome, And if all obstacles can be overcome, none can discern your limit. Where none can discern your limit, You can preside over the realm. In presiding over the mother of the realm155 You can be long-enduring. This is what is called the way (dao) of setting deep roots and a secure base, And of gaining long life and an enduring vision. "

" Bringing proper order to a great state is like cooking a small fish. When way-making (dad) is used in overseeing the world, The ghosts of the departed will not have spiritual potency. In fact, it is not that the ghosts will not have spiritual potency, But rather that they will not use this potency to harm people. Not only will the ghosts not use their potency to harm people, But the sages will not harm people either. It is because the ghosts and sages do no harm That their powers (de) combine to promote order in the world. "

" Ruling a big country is like cooking a small fish. If Tao is employed to rule the empire, Spiritual beings will lose their supernatural power. Not that they lose their spiritual power, But their spiritual power can no longer harm people. Not only will their supernatural power not harm people, But the sage also will not harm people. When both do not harm each other, Virtue will be accumulated in both for the benefit (of the people). "

" Ruling the country is like cooking a small fish. Approach the universe with Tao, And evil will have no power. Not that evil is not powerful, But its power will not be used to harm others. Not only will it do no harm to others, But the sage himself will also be protected. They do not hurt each other, And the Virtue in each one refreshes both. "

" 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). "

" Rule a big country as you would fry small fish. Who rules the world in accord with Tao Shall find that the spirits lose their power. It is not that the spirits lose their power, But that they cease to do people harm. It is not (only) that they cease to do people harm, The Sage (himself) also does no harm to the people. When both do not do each other harm, The original character is restored. "

" RULING a big kingdom is like cooking a small fish. When a man of Tao reigns over the world, demons have no spiritual powers. Not that the demons have no spiritual powers, but the spirits themselves do no harm to men. Not that the spirits do no harm to men, but the Sage himself does no harm to his people. If only the ruler and his people would refrain from harming each other, all the benefits of life would accumulate in the kingdom. "

" Govern a great country as you would fry small fish: [neither gut nor scale them.] If with Reason the empire is managed, its ghosts will not spook. Not only will its ghosts not spook, but its gods will not harm the people. Not only will its gods not harm the people, but neither will its holy men harm the people. Since neither will do harm, therefore their virtues will be combined. "

" Ruling a large kingdom is indeed like cooking small fish. They who by Tao all that is under heaven Did not let an evil spirit within them display its powers. Nay, it was not only that the evil spirit did not display its powers; Neither was the Sage's good spirit used to the hurt of other men. Nor was it only that his good spirit was not used to harm other men, The Sage himself was thus saved from harm. And so, each being saved from harm, Their “powers” could converge towards a common end. "

" Ruling a large state is like cooking small fish. When you use the Way to govern the world, evil spirits won't have godlike power. Actually, it's not that evil spirits won't have godlike power, It's that their power will not harm men. But it's not [just] that their power won't harm men, The Sage, also, will not harm them. Since these two do not harm others, Therefore their Virtues intermingle and return to them. "

" Governing a large state is like cooking a small fish. Rule the world by Tao then ghosts will not take to haunting. It is not that the ghosts will not haunt their haunting will cause no hurt to humankind. (It's not only that their haunting will not hurt humankind, the Wise Person also does not cause hurt to them. These two do not hurt each other.) Yes, Te unifies and restores. "

" Handle a large kingdom with as gentle a touch as if you were cooking small fish. If you manage people by letting them alone, Ghosts of the dead shall not haunt you. Not that there are no ghosts But that their influence becomes propitious In the sound existence of a living man: There is no difference between the quick and the dead, They are one channel of vitality. "

" Ruling a large country is like cooking a small fish. When the world is ruled by Tao, spirits do not haunt. It is not that Spirits are no longer numinous, but that their powers do not harm men. It is not just that their powers do not harm men, the Sage also does not harm men. If neither side harms the other, Te spreads throughout. "

" Ruling a great state is like cooking a small fish when you govern the world with the Tao spirits display no powers not that they display no powers their powers do people no harm not that their powers do people no harm the sage does people no harm and neither harms the other for both rely on Virtue "

" Governing a large country is like frying a small fish. You spoil it with too much poking. Center your country in the Tao and evil will have no power. Not that it isn't there, but you'll be able to step out of its way. Give evil nothing to oppose and it will disappear by itself. "

" Govern a Great State As you would cook a small fish (do it gently). When Tao is manifest in the world Evil spirits have no power. When evil spirits have no power They cannot hurt men. Evil spirits cannot hurt men. The self-controlled man does not hurt men. The Master also does not hurt men. Therefore they unite in manifesting Teh. "

" Govern big countries Like you cook a little fish. When Tao harmonizes the world, Demons lose their power. Not that demons lose their power, But their power does not harm people. Not that their power does not harm people, But the Sage does not harm people. If neither does harm, Then Te flows and returns. "

" Governing a large nation is like cooking a little fish. When the world is ruled by the Way, the ghosts are powerless. It is not that the ghosts are powerless; their spirits do not harm the people. Not only do the spirits not harm the people; sages do not harm the people either. Because the two do not harm each other, their virtues ultimately combine. "

" Governing a large state is like boiling a small fish. When the empire is ruled in accordance with the way, The spirits lose their potencies. Or rather, it is not that they lose their potencies, But that, though they have their potencies, they do not harm the people. It is not only they who, having their potencies, do not harm the people, The sage, also, does not harm the people. As neither does any harm, each attributes the merit to the other. "

" Govern a great country as you would fry small fish: [neither gut nor scale them]. If with Reason the empire is managed, its ghosts will not spook. Not only will its ghosts not spook, but its gods will not harm the people. Not only will its gods not harm the people, but its holy men will also not harm the people. Since neither will do harm, therefore their virtues will be combined. "

" Rule a big country the way you cook a small fish. If you keep control by following the Way, troubled spirits won’t act up. They won’t lose their immaterial strength, but they won’t harm people with it, nor will wise souls come to harm. And so, neither harming the other, these powers will come together in unity. "

" Ruling a great country is like cooking a small fish. When the world is ruled according to the Way, The ghosts lose their power. The ghosts do not really lose their power, But it is not used to harm people. Not only will their power not harm people, Nor will the sage harm people. Since neither of them causes harm, Unified virtue is restored. "

" The government of a kingdom is like the cooking of fish. If the kingdom be ruled according to the Tao, the spirits of our ancestors will not manifest their Teh. These spirits have this Teh, but will not turn it against men. It is able to hurt men; so also is the Wise King; but he doth not. When these powers are in accord, their Good Will produceth the Teh, endowing the people therewith. "

" Governing a great state, Is like cooking small fish. If you rule the world by Tao, The ghosts (kuei) will lose their spiritual (shen) power. Not that the ghosts lose their spiritual power, But their spiritual power will not harm the people. Not that their spiritual power will not harm the people, But neither does the sage harm the people. Since both are harmless, Te flows back and forth [without impediment]. "

" To rule a large nation is as to cook a small fish.* In a world with Tao prevailing, Ghosts will not become goblins.** Not that ghosts will not become goblins, But God will not hurt the people;*3* Not that God will not hurt the people, But the Sage will not hurt them either.*4* When both will not hurt each other, All virtue will converge to them.*5* "

" Ruling a large country is like cooking a small fish Using the Tao to manage the world Its demons have no power Not only do its demons have no power Its gods do not harm people Not only do its gods not harm people The sages also do not harm people They both do no harm to one another So virtue merges and returns "

" Governing a large state Is like cooking a small fish. When Dao prevails over the world, The demons lose their spiritual power. Not only do demons lose their spiritual power, The spirits do not hurt people. Not only do spirits not hurt people, The sage does not hurt people either. Because neither party hurts, De is able to converge and return to its origin. "

" Govern a great kingdom as you would cook small fry (without gutting or scraping). When one brings Tau with him to the government of the world, ghosts will not become active spirits. It is not that ghosts will not become active spirits, but the spirits (or ghosts) will not injure men. Once more, it is not the spirits (or ghosts) that will not injure men, it is the sage himself that will not injure men. Forasmuch as he and they do not injure each other, their virtues converge to one beneficent end. "

" A big country may be compared to the lower part of a river. It is the converging point of the world; It is the female of the world. The female always overcomes the male by tranquillity, And by tranquillity she is underneath. A big state can take over a small state if it places itself below the small state; And the small state can take over a big state if it places itself below the big state. Thus some, by placing themselves below, take over (others), And some, by being (naturally) low, take over (other states). After all, what a big state wants is but to annex and herd others, And what a small state wants is merely to join and serve others. Since both big and small states get what they want, The big state should place itself low. "

" A great country is like low land. It is the meeting ground of the universe, The mother of the universe. The female overcomes the male with stillness, Lying low in stillness. Therefore if a great country gives way to a smaller country, It will conquer the smaller country. And if a small country submits to a great country, It can conquer the great country. Therefore those who would conquer must yield, And those who conquer do so because they yield. A great nation needs more people; A small country needs to serve. Each gets what it wants. It is fitting for a great nation to yield. "

" 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. "

" A big country (should be like) the delta low-regions, Being the concourse of the world, (And) the Female of the world. The Female overcomes the Male by quietude, And achieves the lowly position by quietude. Therefore if a big country places itself below a small country It absorbs the small country. (And) if a small country places itself below a big country, It absorbs the big country. Therefore some place themselves low to absorb (others), Some are (naturally) low and absorb (others). What a big country wants is but to shelter others, And what a small country wants is but to be able to come in and be sheltered. Thus (considering) that both may have what they want, A big country ought to place itself low. "

" A GREAT country is like the lowland toward which all streams flow. It is the Reservoir of all under heaven, the Feminine of the world. The Feminine always conquers the Masculine by her quietness, by lowering herself through her quietness. Hence, if a great country can lower itself before a small country, it will win over the small country; and if a small country can lower itself before a great country, it will win over the great country. The one wins by stooping; the other, by remaining low. What a great country wants is simply to embrace more people; and what a small country wants is simply to come to serve its patron. Thus, each gets what it wants. But it behooves a great country to lower itself. "

" A great state, one that lowly flows, becomes the empire's union, and the empire's wife. The wife always through quietude conquers her husband, and by quietude renders herself lowly. Thus a great state through lowliness toward small states will conquer the small states, and small states through lowliness toward great states will conquer great states. Therefore some render themselves lowly for the purpose of conquering; others are lowly and therefore conquer. A great state desires no more than to unite and feed the people; a small state desires no more than to devote itself to the service of the people; but that both may obtain their wishes, the greater one must stoop. "

" A large kingdom must be like the low ground towards which all streams flows down. It must be a point towards which all things under heaven converge. Its part must be that of the female in its dealings with all things under heaven. The female by quiescence conquers the male; by quiescence gets underneath. If a large kingdom can in the same way succeed in getting underneath a small kingdom Then it will win the adherence of the small kingdom; And it is because small kingdoms are by nature in this way underneath large kingdoms That they win the adherence of large kingdoms. The one must get underneath in order to do it; The other is underneath and therefore does it. (What large countries really need is more inhabitants; And what small countries need is some place Where their surplus inhabitants can go and get employment.) Thus each gets what it needs. That is why I say the large kingdom must “get underneath”. "

" The large state is like the lower part of a river; It is the female of the world; It is the meeting point of the world. The female constantly overcomes the male with tranquility. Because she is tranquil, therefore she is fittingly underneath. The large state - if it is below the small state, then it takes over the small state; The small state - if it is below the large state, then it is taken over by the large state. Therefore some by being low take over, And some by being low are taken over. Therefore the large state merely desires to unite and rear others; While the small state merely desires to enter and serve others. If both get what they want, Then the large state should fittingly be underneath. "

" The great state is a low and easy woman for the world the one the Whole world unites with. Femininity always overcomes Masculinity, by Stillness, in Stillness it takes the low place. Yes: A great state, by putting itself lower than the smaller state, will win out over the smaller state. A small state, by putting itself lower than the great state, will win out over the great state. Yes: One puts itself lower so it will win out, if the other gets lower, then it will win. (A great state has no further desire than to embrace and protect other states. A small state has no further desire than to enter and serve other states. So both get what they want) The greatest should be the lowest. "

" A large country is the low level of interflowing rivers. It draws people to the sea-end of a valley As the female draws the male, Receives it into absorbing depth Because depth always absorbs. And so a large country, inasfar as it is deeper than a small country, Absorbs the small- Or a small country, inasfar as it is deeper than a large country, Absorbs the large. Some countnes consciously seek depth into which to draw others. Some countries naturally have depth into which to draw others: A large country needs to admit, A small country needs to emit, And so each country can naturally have what it needs If the large country submit. "

" A great nation receives all that flows into it. It the place of intercourse with world, the Feminine of the world. The feminine always conquers the masculine through tranquillity. Tranquillity is the lower position. Hence, if a large country take a position under a small country, it can win over the small country. If a small country takes a position under a large country, it will win over the large country. In the first case the large country purposely takes the lower position; In the other case the small country simply remains in the lower position. A large country wants no more than to protect its people and provide the environment for growth. A small country wants no more than to enter into the service of a patron. Thus, each party gets its wish. It is fitting that the greater take the lower position. "

" The great state is a watershed the confluence of the world the female of the world through stillness the female conquers the male in order to be still she needs to be lower the great state that is lower governs the small state the small state that is lower is governed by the great state some lower themselves to govern some lower themselves to be governed the great state's only desire is to unite and lead others the small state's only desire is to join and serve others for both to achieve their desire the greater needs to be lower "

" When a country obtains great power, it becomes like the sea: all streams run downward into it. The more powerful it grows, the greater the need for humility. Humility means trusting the Tao, thus never needing to be defensive. A great nation is like a great man: When he makes a mistake, he realizes it. Having realized it, he admits it. Having admitted it, he corrects it. He considers those who point out his faults as his most benevolent teachers. He thinks of his enemy as the shadow that he himself casts. If a nation is centered in the Tao, if it nourishes its own people and doesn't meddle in the affairs of others, it will be a light to all nations in the world. "

" A great kingdom, lowly like running water, is the Meeting-place of the world. It is the feminine quality of the world. The feminine quality always overcomes the masculine by stillness. In order to be still, we must become lowly. Therefore, if a great kingdom is lowly towards a little kingdom it will take possession of the little kingdom. If a little kingdom is lowly towards a great kingdom it will take possession of the great kingdom. So one becomes lowly in order to conquer, The other is lowly and yet it conquers. If a great kingdom only desires to unify and nourish men, If a small kingdom only desires to enter in and serve men, Then the Master, in each case, shall obtain his desire. He who is great ought to be lowly. "

" A great nation flows down To be the world's pool, The female under heaven In stillness The female constantly overcomes the male, In stillness Takes the low place. Therefore a great nation Lowers itself And wins over a small one. A small nation Keeps itself low And wins over a great one. Sometimes becoming low wins, Sometimes staying low wins. A great nation desires nothing more Than to unite and protect people. A small nation desires nothing more Than to enter the service of people. When both get what they wish The great one should be low. "

" A great nation flows downward into intercourse with the world. The female of the world always prevails over the male by stillness. Because stillness is considered lower, by lowering itself to a small nation a great nation takes a small nation; by being lower than a great nation a small nation takesa gret nation. So one takes by lowering itself, another takes place by being lower. A great nation wants no more than to include and nurture people; a small nation ants no more than to admit and serve people. Both get what they want, so the great should be below. "

" A large state is the lower reaches of a river: The place where all the streams of the world unite. In the union of the world, The female always gets the better of the male by stillness. Being still, she takes the lower position. Hence the large state, by taking the lower position, annexes the smallstate; The small state, by taking the lower position, affiliates itself tothe large state. Thus the one, by taking the lower position, annexes; The other, by taking the lower position, is annexed. All that the large state wants is to take the other under its wing; All that the small state wants is to have its services accepted bythe other. If each of the two wants to find its proper place, It is meet that the large should take the lower position. "

" A great state, one that lowly flows, becomes the empire's union, and the empire's wife. The wife always through quietude conquers her husband, and by quietude renders herself lowly. Thus a great state through lowliness toward small states will conquer the small states, and small states through lowliness toward great states will conquer great states. Therefore some render themselves lowly for the purpose of conquering ; others are lowly and therefore conquer. A great state desires no more than to unite and feed the people ; a small state desires no more than to devote itself to the service of the people ; but that both may obtain their wishes, the greater one must stoop. "

" The polity of greatness runs downhill like a river to the sea, joining with everything, woman to everything. By stillness the woman may always dominate the man, lying quiet underneath him. So a great country submitting to small ones, dominates them; so small countries, submitting to a great one, dominate it. Lie low to be on top, be on top by lying low. "

" A great country is like the lower outlet of a river. It is the world's meeting ground, the world's female. The female always surpasses the male with stillness. In her stillness she is yielding. Therefore: If a great country yields to a small country, It will conquer the small country. If a small country yields to a great country, It will be conquered by the great country. So, some who yield become conquerors, And some who yield get conquered. A great country needs more people to serve it. A small country needs more people to serve. So, if both shall get what they need, The great country ought to yield. "

" A state becometh powerful when it resembleth a great river, deep-seated; to it tend all the small streams under Heaven. It is as with the female, that conquereth the male by her Silence. Silence is a form of Gravity. Thus a great state attracteth small states by meeting their views, and small states attract the great state by revering its eminence. In the first case this Silence gaineth supporters; in the second, favour. The great state uniteth men and nurtureth them; the small state wisheth the good will of the great, and offereth service; thus each gaineth its advantage. But the great state must keep Silence. "

" A large state is down stream (hsia liu). Where the rivers under heaven (t'ien hsia) converge, Is the female (p'in) under heaven. The female always wins the male (mou) by stillness (ching), By stillness it is low-lying (hsia). Therefore, by being low-lying (hsia) to a small state, A large state acquires (ch'ü) a small state. By lowering (hsia) itself to a large state, A small state acquires a large state. The one acquires by being low-lying (hsia), The other acquires by lowering (hsia). A large state without overstepping its boundary (pu kuo), Wishes to keep others under its wings. A small state without overstepping its boundary (pu kuo), Wishes to offer service to others. Now both are granted their proper wishes, It is fitting that a large state takes the low (hsia) place. "

" A large state is like the low land;* It is the focus point of the world** And the female of the world.*3* The female always conquers the male by serenity. In serenity, she puts herself low.*4* Therefore, the large state puts itself beneath the small state,*5* And thereby absorbs the small state.*6* The small state puts itself under the large state, And thereby joins with the large state.*7* Therefore, one either puts himself beneath to absorb others, Or puts himself under to join with others. What the large state wants is no more than to feed the people. What the small state wants is no more than to join and serve the people. Both have their needs satisfied. Thus the large ought to stay low.*9* "

" The large country is like the lowest river The converging point of the world The receptive female of the world The female always overcomes the male with serenity Using serenity as the lower position Thus if the large country is lower than the small country Then it can take the small country If the small country is lower than the large country Then it can be taken by the large country Thus one uses the lower position to take The other uses the lower position to be taken The large country only wishes to gather and protect people The small country only wishes to join and serve people So that both obtain what they wish The larger one should assume the lower position "

" The big states lie on the lower reaches of the rivers, These are places for the female of the world, Places where the world converges. The female invariably overcomes the male by being still, And in stillness she takes the lower position. So if a big state stays below a small state, It wins over the small state. If a small state stays below a big state, It wins over the big state. Whether they stay below in order to win, Or whether they stay below and win, All the big state wants is to incorporate the other; All the small state wants is to partner with the other. Since both can get what they want, It is better for the bigger state to take the lower position. "

" When a great kingdom takes a lowly position, it becomes the place of concourse for the world - it is the wife of the world. The wife by quietness invariably conquers the man. And since quietness is also lowliness, therefore a great kingdom, by lowliness towards a small kingdom, may take that small kingdom. And a small kingdom, by lowliness towards a great kingdom, may take that great kingdom. So that either the one stoops to conquer, or the other is low and conquers. If the great kingdom only desires to attach to itself and nourish (i.e. benefit) others, then the small kingdom will only wish to enter its service. But, in order that both may have their wish, the great one should be lowly. "

" A great state is like the lower reaches of water’s downward flow. It is the female of the world. In the intercourse of the world, The female is always able to use her equilibrium (jing) to best the male. It is this equilibrium that places her properly underneath. Hence if the great state is able to get underneath the small state, It can rule the small state; If the small state is able to get underneath the large state, It can get to be ruled by the large state. Hence some get underneath in order to rule And some get underneath in order to be ruled. Now, the great state wants no more than to win over the other state and tend to it, While the small state wants no more than to offer the other state its services. If they are both getting what they want in the relationship, Then it is fitting for the great state to take the lower position. "

" Way-making (dao) is the flowing together of all things (wanwu). It is prized by those who are able While safeguarding those who are inept. Certainly fine words can be used in negotiations And noble behavior can enable one to surpass others. But why would we want to get rid of those who are inept? At the coronation of the Son of tian And at the inauguration of the three high ministers, Better to respectfully present them with the tribute of this way-making Than to offer up discs of jade followed by teams of horses. Why was it that this way-making was so revered in antiquity? Is it not said that way-making enables those who seek to get what they want, And those who have done wrong to avoid retribution? Thus it is the most valuable thing in the world. "

" Tao is the storehouse of all things. It is the good man's treasure and the bad man's refuge. Fine words can buy honour, And fine deeds can gain respect from others. Even if a man is bad, when has (Tao) rejected him? Therefore on the occasion of crowning an emperor or installing the three ministers, Rather than present four large pieces of jade preceded by teams of four horses, It is better to kneel and offer this Tao. Why did the ancients highly value this Tao? Did they not say, "Those who seek shall have it and those who sin shall be freed"? For this reason it is valued by the world. "

" Tao is the source of the ten thousand things. It is the treasure of the good man, and the refuge of the bad. Sweet words can buy honor; Good deeds can gain respect. If a man is bad, do not abandon him. Therefore on the day the emperor is crowned, Or the three officers of state installed, Do not send a gift of jade and a team of four horses, But remain still and offer the Tao. Why does everyone like the Tao so much at first? Isn't it because you find what you seek and are forgiven when you sin? Therefore this is the greatest treasure of the universe. "

" 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. "

" Tao is the mysterious secret of the universe, The good man's treasure, And the bad man's refuge. Beautiful saying can be sold at the market, Noble conduct can be presented as a gift. Though there be bad people, Why reject them? Therefore on the crowning of an emperor, On the appointment of the Three Ministers, Rather than send tributes of jade and teams of four horses, Send in the tribute of Tao. Wherein did the ancients prize this Tao? Did they not say, "to search for the guilty ones and pardon them"? Therefore is (tao) the treasure of the world. "

" THE Tao is the hidden Reservoir of all things. A treasure to the honest, it is a safeguard to the erring. A good word will find its own market. A good deed may be used as a gift to another. That a man is straying from the right path Is no reason that he should be cast away. Hence, at the Enthronement of an Emperor, Or at the Installation of the Three Ministers, Let others offer their discs of jade, following it up with teams of horses; It is better for you to offer the Tao without moving your feet! Why did the ancients prize the Tao? Is it not because by virtue of it he who seeks finds, And the guilty are forgiven? That is why it is such a treasure to the world. "

" The man of Reason is the ten thousand creatures' refuge, the good man's wealth, the bad man's stay. With beautiful words one can sell. With honest conduct one can do still more with the people. If a man be bad, why should he be thrown away? Therefore, an emperor was elected and three ministers appointed; but better than holding before one's face the jade table [of the ministry] and riding with four horses, is sitting still and propounding the eternal Reason. Why do the ancients prize this Reason? Is it not, say, because when sought it is obtained and the sinner thereby can be saved? Therefore it is world-honored. "

" Tao in the Universe is like the south-west corner in the house. It is the treasure of the good man, The support of the bad. There is a traffic in speakers of fine words; Persons of grave demeanour are accepted as gifts; Even the bad let slip no opportunity to acquire them. Therefore on the day of an Emperor's enthronement Or at the installation of the three officers of State Rather than send a team of four horses, preceded by a disc of jade, Better were it, as can be done without moving from one's seat, To send this Tao. For what did the ancients say of this Tao, How did they prize it? Did they not say of those that have it “Pursuing, they shall catch; pursued, they shall escape?” They thought it, indeed, most precious of all things under heaven. "

" The Way is that toward which all things flow. It is the treasure of the good man, And that which protects the bad. Beautiful words can be bought and sold; Honored deeds can be presented to others as gifts; [Even with] things that people regard as no good—will they be rejected? Therefore, when the So of Heaven is being enthroned or the Three Ministers installed, Though you might salture them which disks of jade preceded by teams of four horses, That's not so good as sitting still and offering this. The reason why the ancients valued this—what was it? Did they not say, "Those who seek, with this will attain, and those who commit offenses, with this will escape"?! Therefore, it's the most valued thing in the world. "

" Tao is the honoured center for the thousands of things. The treasure of the good what protects the not good. Elegant words can buy and sell fine conduct gets people promoted. People who are not good, why are they rejected? Yes: When they are enthroning the Son of Heaven or installing the Three Ministers - although they are presenting in tribute jade medallions out in front of four-horse teams, this cannot compare to sitting and setting forth this Tao. What was the reason that the ancients treasured this Tao? is it not said: "By it the seeker obtains by it the guilty escapes." Yes: It is the Treasure of the World. "

" Existence is sanctuary: It is a good man's purse, It is also a bad man's keep. Clever performances come dear or cheap, Goodness comes free; And how shall a man who acts better deny a man who acts worse This right to be. Rather, when an emperor is crowned, let the three Ministers whom he appoints to receive for him fine horses and gifts of jade Receive for him also the motionless gift of integrity, The gift prized as highest by those ancients who said, 'Only pursue an offender to show him the way.' What men in all the world could have more wealth than they? "

" Tao is the enigma of all creation. It is a treasure for the good man, a shelter for the bad. Words of worth can create a city; Noble deeds can elevate a man. Even though a man is not good, how can he be abandoned? A jade disc and a coach and four are presented to the emperor at his enthronement ceremony and to the Three Ministers at their installation, but this cannot compare with riding toward the Tao. Those ancients who prized Tao would instead have said, "Seek and you will find, thus you will be free from guilt." Hence Tao is valued by the world. "

" The Tao is creation's sanctuary treasured by the good it keeps the bad alive beautiful words might be the price noble deeds might be the gift how can we abandon people who are bad thus when emperors are enthroned or ministers installed though there be great discs of jade followed by teams of horses they don't rival one who sits and offers up this Way why the ancients exalted it did they not proclaim who searches thereby finds who errs thereby escapes thus the world exalts it "

" The Tao is the center of the universe, the good man's treasure, the bad man's refuge. Honors can be bought with fine words, respect can be won with good deeds; but the Tao is beyond all value, and no one can achieve it. Thus, when a new leader is chosen, don't offer to help him with your wealth or your expertise. Offer instead to teach him about the Tao. Why did the ancient Masters esteem the Tao? Because, being one with the Tao, when you seek, you find; and when you make a mistake, you are forgiven. That is why everybody loves it. "

" He who has the Tao is the refuge of all beings. He is the treasure of the good man, He is the support of the man who is not good. Beautiful words through Tao gain power, Man, by following it gains steadfastness in action, But, by the evil man, its possession is ignored. The Son of Heaven sits enthroned, His three Ministers are appointed. One carries inj his hand a tablet of jade: Another is followed by a mounted retinue, But the one who is most values sits quietly, and offers as his gift this Tao. How was the Tao prized by men of Old? Daily they sought for it. They found it, hid within the Self. It gives a way of escape to the guilty. Therefore it is prized by all men. "

" Tao is the mysterious center of all things, A treasure for those who are good, A refuge for those who are not. Beautiful words can be traded, Noble deeds can enhance reputations, But if people lack them, Why should they be rejected? When the Son of Heaven is enthroned And the Three Ministers installed, Presenting jade discs And four-horse chariots Cannot compare to sitting still And offering the Tao. The ancients honoured this Tao. Didn't they say: Through it seekers find, Through it the guilty escape? This is why Tao is honoured under Heaven. "

" The Way is the pivot of all things: the treasure of good people, the safeguard of those who are not good. Fine words can be sold, honored acts can oppress people; why should people who are not good abandon them. Therefore to establish an emperor and set up high officials, one may have a great jewel and drive a team of horses, but that is not as good as advancing callmly on this Way. Why did the ancients value this Way? By it one can attain without long seeking and escape from the faults oe has; therefore it is valued by the world. "

" The way is the refuge for the myriad creatures. It is that by which the good man protects, And that by which the bad is protected. Beautiful words when offered will win high rank in return; Beautiful deeds can raise a man above others. Even if a man is not good, why should he be abandoned? Hence when the emperor is set up and the three ducal ministers are appointed,he who makes a present of the way without stirring from his seat is preferableto one who offers presents of jade disks followed by a team of four horses. Why was this way valued of old? Was it not said that by means of it one got what one wanted and escapedthe consequences when one transgressed? Therefore it is valued by the empire. "

" It is Reason that is the ten thousand things' asylum, the good man's wealth, the bad man's stay. With beautiful words one can sell. With honest conduct one can do still more with the people. If a man be bad, why should he be thrown away? Therefore, an emperor was elected and three ministers appointed ; but better than holding before one's face the jade table [of the ministry] and riding with four horses, is sitting still and propounding the eternal Reason. Why do the ancients prize this Reason? Is it not, say, because when sought it is obtained and the sinner thereby can be saved? Therefore it is world- honored. "

" The way is the hearth and home of the ten thousand things. Good souls treasure it, lost souls find shelter in it. Fine words are for sale, fine deeds go cheap; even worthless people can get them. So, at the coronation of the Son of Heaven when the Three Ministers take office, you might race out in a four-horse chariot to offer a jade screen; but wouldn’t it be better to sit still and let the Way be your offering? Why was the Way honored in the old days? Wasn’t it said: Seek, you’ll find it. Hide, it will shelter you. So it was honored under heaven. "

" The Way is the source of all things, Good people's treasure and bad people's refuge. Fine words are traded. Noble deeds gain respect. But people who are not good, Why abandon them? So, when the emperor is crowned Or the three dukes are appointed, Rather than sending a gift of jade Carried by four horses, Remain still and offer the Way. Why did the ancients praise the Way? Did they not say it was because you find what you seek And are saved from your wrongdoings? That is why the world praises it. "

" The Tao is the most exalted of all things. It is the ornament of the good, and the protection and purification of the evil. Its words are the fountain of honour, and its deeds the engine of achievement. It is present even in evil. Though the Son of Heaven were enthroned with his three Dukes appointed to serve him, and he were offered a round symbol- of-rank as great as might fill the hands, with a team of horses to follow, this gift were not to be matched against the Tao, which might be offered by the humblest of men. Why did they of old time set such store by the Tao? Because he that sought it might find it, and because it was the Purification from all evil. Therefore did all men under Heaven esteem it the most exalted of all things. "

" To all beings Tao is the hidden secret (ao): To the good persons it is their treasure (pao), To the not good it is that by which they are preserved (pao). Beautiful speech can go to the market. Respectable conduct can be bestowed on others. Those who are not good, Why discard them? Therefore on crowning the Son of Heaven, On appointing the Three Ducal Ministers (kung), Although there are tributes of jade, Preceding teams of four horses, It is better to kneel (tso) and present this Tao. Why did the ancients honor this Tao? One does not say that they did it for the purpose of gain, Rather they wish to be free from offenses (tsui). Therefore they were the honored under heaven. "

" Tao is the refuge of all things:* The treasure of the good man** and the shield of the bad man.*3* Beautiful words can be for sale. Good deeds can become gifts to others.*4* If a man is bad, can he be forsaken?*5* Therefore when the king is crowned and the three dukes are installed,*6* Though large, priceless jade preceding a team of four horses can be offered, It is not as good as sitting down and offering this Tao.*7* Why did the ancients treasure this Tao? Wasn't it said: "With this Tao, the seeker will obtain, and the guilty will be spared"? Therefore it is valued by the world!*8* "

" The Tao is the wonder of all things The treasure of the kind person The protection of the unkind person Admirable words can win the public's respect Admirable actions can improve people Those who are unkind How can they be abandoned? Therefore, when crowning the Emperor And install the three ministers Although there is the offering of jade before four horses None of it can compare to being seated in this Tao Why did the ancients value this Tao so much? Is it not said that those who seek will find, And those with guilt will not be faulted? Therefore, it is the greatest value in the world "

" Dao is the sanctuary for all. It is a treasure for the good, And a warranty for the not so good. Beautiful words may win people’s respect; Beautiful deeds may earn people’s admiration. So even if a person is not so good, Why abandon him? Therefore, when the Son of Heaven is enthroned And the Three Elders are installed, Though you may present a jade disc as tribute, Followed by a carriage of four, It is better to just sit and admonish with this teaching. Why did the ancients value this teaching? Has it not been said, “If you seek, you will receive, And if you are guilty, you will be spared?” That is why all under Heaven value this teaching. "

" Tau is the hidden sanctuary of all things, - the good man's jewel, the bad man's guardian. Good words are always marketable. Honourable conduct is always transferable to others. Even if they be not good, where is the need to cast them off? Therefore, in electing an emperor and appointing his nobles, if those should come bearing jewels before them and mounted on fleet steeds, they are not like the man who takes his seat, holding out this Tau (as his recommendation). For what did the ancients so much prize this Tau? Was it not because it was found at once without searching; and (by it) those who had sinned might escape (be pardoned)? Therefore it is the most estimable thing in the world. "

" Act without action. Do without ado. Taste without tasting. Whether it is big or small, many or few, repay hatred with virtue. Prepare for the difficult while it is still easy. Deal with the big while it is still small. Difficult undertakings have always started with what is easy. And great undertakings have always started with what is small. Therefore the sage never strives for the great, And thereby the great is achieved. He who makes rash promises surely lacks faith. He who takes things too easily will surely encounter much difficulty. For this reason even the sage regards things as difficult. And therefore he encounters no difficulty. "

" Practice non-action. Work without doing. Taste the tasteless. Magnify the small, increase the few. Reward bitterness with care. See simplicity in the complicated. Achieve greatness in little things. In the universe the difficult things are done as if they are easy. In the universe great acts are made up of small deeds. The sage does not attempt anything very big, And thus achieves greatness. Easy promises make for little trust. Taking things lightly results in great difficulty. Because the sage always confronts difficulties, He never experiences them. "

" (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. "

" Accomplish do-nothing. Attend to no-affairs. Taste the flavorless. Whether it is big or small, many or few, Requite hatred with virtue. Deal with the difficult while yet it is easy; Deal wit the big while yet it is small. The difficult (problems) of the world Must be dealt with while they are yet easy; The great (problems) of the world Must be dealt with while they are yet small. Therefore the Sage by never dealing with great (problems) Accomplishes greatness. He who lightly makes a promise Will find it often hard to keep his faith. He who makes light of many things Will encounter many difficulties. Hence even the Sage regards things as difficult, And for that reason never meets with difficulties. "

" DO the Non-Ado. Strive for the effortless. Savour the savourless. Exalt the low. Multiply the few. Requite injury with kindness. Nip troubles in the bud. Sow the great in the small. Difficult things of the world Can only be tackled when they are easy. Big things of the world Can only be achieved by attending to their small beginnings. Thus, the Sage never has to grapple with big things, Yet he alone is capable of achieving them! He who promises lightly must be lacking in faith. He who thinks everything easy will end by finding everything difficult. Therefore, the Sage, who regards everything as difficult, Meets with no difficulties in the end. "

" Assert non-assertion. Practise non-practice. Taste the tasteless. Make great the small. Make much the little. Requite hatred with virtue. Contemplate a difficulty when it is easy. Manage a great thing when it is small. The world's most difficult undertakings necessarily originate while easy, and the world's greatest undertakings necessarily originate while small. Therefore the holy man to the end does not venture to play the great, and thus he can accomplish his greatness. Rash promises surely lack faith, and many easy things surely involve in many difficulties. Therefore, the holy man regards everything as difficult, and thus to the end encounters no difficulties. "

" It acts without action, does without doing, Finds flavour in what is flavourless, Can make the small great and the few many, “Requites injuries with good deeds, Deals with the hard while it is still easy, With the great while it is still small.” In the governance of empire everything difficult Must be dealt with while it is still easy, Everything great must be dealt with while it is still small. Therefore the Sage never has to deal with the great; And so achieves greatness. But again “Light assent inspires little confidence And 'many easies' means many a hard.” Therefore the Sage knows too how to make the easy difficult, And by doing so avoid all difficulties! "

" Act without acting; Serve without concern for affairs; Find flavor in what has no flavor. Regard the small as large and the few as many, And repay resentment with kindness. Plan for the difficult while it is easy; Act on the large while it's minute. The most difficult things in the world begin as things that are easy; The largest things in the world arise from the minute. Therefore the Sage, to the end does not strive to do the great, And as a result, he is able to accomplish the great; Those who too lightly agree will necessarily be trusted by few; And those who regard many things as easy will necessarily [end up] with many difficulties. Therefore, even the Sage regards things as difficult, And as a result, in the end he has no difficulty. "

" Be a Non Doer work at Not Working acquire a taste for that which has no taste. Treat small things as though they were great treat few things as though they were many. "Reward what is injurious, with kind Te." Plan difficult things focussing on the easy parts do great things focussing on the small details. Difficult tasks in the world always begin from what is easy great tasks in the world always begin from what is small. And so the Wise Person: Does not 'do great things' and so is able to fulfill his greatness. Yes: Light agreement is never very trustworthy considering everything easy makes everything difficult. And so the Wise Person: Treats things as difficult, and in the end has no difficulty. "

" Men knowing the way of life Do without acting, Effect without enforcing, Taste without consuming; 'Through the many they find the few, Through the humble the great;' They 'respect their foes,' They 'face the simple fact before it becomes involved, Solve the small problem before it becomes big.' The most involved fact in the world Could have been faced when it was simple, The biggest problem in the world Could have been solved when it was small. The simple fact that he finds no problem big Is a sane man's prime achievement. If you say yes too quickly You may have to say no, If you think things are done too easily You may find them hard to do: If you face trouble sanely It cannot trouble you. "

" Act through Non-action. Do without doing. Taste the tasteless. Great or small, many or few, repay injury with kindness. Plan to tackle the difficult when it is easy. Undertake the great while it is small. Begin the most difficult task in the world while it is still easy. Begin the greatest task in the world while it is still small. That is how the Sage becomes great without striving. One who makes promises easily is inevitably unreliable. One who thinks everything is easy eventually finds everything difficult. That is why the Sage alone regards everything as difficult and in the end finds no difficulty at all. "

" Act without acting work without working taste without tasting great or small many or few repay each wrong with virtue plan for the hard while it's easy work on the great while it's small the hardest task in the world begins easy the greatest goal in the world begins small therefore the sage never acts great he thus achieves great things who quickly agrees is seldom trusted who makes it all easy finds it all hard therefore the sage makes everything hard he thus finds nothing hard "

" Act without doing; work without effort. Think of the small as large and the few as many. Confront the difficult while it is still easy; accomplish the great task by a series of small acts. The Master never reaches for the great; thus she achieves greatness. When she runs into a difficulty, she stops and gives herself to it. She doesn't cling to her own comfort; thus problems are no problem for her. "

" Be active, with the Activity of Inner Life. Serve, with the Service of Inner Life. Be fragrant, with the Fragrance of Inner Life. The great shall be small, The many shall be few, and Evil shall be recompensed by goodness. Mediate on difficult things till they become easy. Do great deeds till they appear to be small. To serve men in difficult things, We must begin by easy things. To serve men in great things, We must begin by doing small things. That is why the self-controlled man to the end of life does not become great, and thus he can perfect his greatness. The Master has little faith in a quickly mad promise. Many things are easy, many are also difficult. The self-controlled man takes hold of difficulties. To the end of life he solves difficulties in the Inner Life. "

" Act without acting. Serve without serving. Taste without tasting. Big, little, Many, few - Repay hatred with Te. Map difficult with easy Approach great through narrow. The most difficult things in the world Must be accomplished through the easiest. The greatest things in the world Must be accomplished through the smallest. Therefore the Sage Never attempts great things And so accomplishes them. Quick promises Mean little trust. Everything easy Means great difficulty. Thus for the Sage Everything is difficult, And so in the end Nothing is difficult. "

" By nondoing, strive for nonstriving, savor the flavorless, regard the small as important, make much of little, repay enmity with virtue; plan for difficulty when it is still easy, do the great while it is still small. The most difficult things in the world must be done while they are easy; the greatest things in the world must be done whenthey are small. Because of this sages never do greeat things; that is why they can fulfill their greatness. If you agree too easily, you'll be little trusted; if you take it easy a lot, you'll have a lot of problems. Therefore it is through difficulty that sages end up without problems. "

" Do that which consists in taking no action; Pursue that which is not meddlesome; Savor that which has no flavor. Make the small big and the few many; Do good to him who has done you an injury. Lay plans for the accomplishment of the difficult before it becomesdifficult; Make something big by starting with it when small. Difficult things in the word must needs have their beginnings in the easy; Big things must needs have their beginnings in the small. Therefore it is because the sage never attempts to be great that hesucceeds in becoming great. One who makes promises rashly rarely keeps good faith; One who is in the habit of considering things easy meets with frequentdifficulties. Therefore even the sage treats some things as difficult. That is why in the end no difficulties can get the better of him. "

" Assert non-assertion. Practise non-practice. Taste non-taste. Make great the small. Make much the little. Requite hatred with goodness. Contemplate a difficulty when it is easy. Manage a great thing when it is small. The world's most difficult undertakings necessarily originate while easy, and the world's greatest undertakings necessarily originate while small. Therefore the holy man to the end does not venture to play the great, and thus he can accomplish his greatness. As one who lightly promises rarely keeps his word, so he to whom many things are easy will necessarily encounter many difficulties. Therefore, the holy man regards everything as difficult, and thus to the end encounters no difficulties. "

" Do without doing. Act without action. Savor the flavorless. Treat the small as large, the few as many. Meet injury with the power of goodness. Study the hard while it’s easy. Do big things while they’re small. The hardest jobs in the world start out easy, the great affairs of the world start small. So the wise soul, by never dealing with great things, gets great things done. Now, since taking things too lightly makes them worthless, and taking things too easy makes them hard, the wise soul, by treating the easy as hard, doesn’t find anything hard. "

" Act without action. Pursue without interfering. Taste the tasteless. Make the small big and the few many. Return animosity with virtue. Meet the difficult while it is easy. Meet the big while it is small. The most difficult in the world Must be easy in its beginning. The biggest in the world Is small in its beginning. So, the sage never strives for greatness, And can therefore accomplish greatness. Lightly given promises Must meet with little trust. Taking things lightly Must lead to big difficulties. So, the sage regards things as difficult, And thereby avoids difficulty. "

" Act without lust of result; work without anxiety; taste without attachment to flavour; esteem small things great and few things many; repel violence with gentleness. Do great things while they are yet small, hard things while they are yet easy; for all things, how great or hard soever, have a beginning when they are little and easy. So thus the wise man accomplisheth the greatest tasks without undertaking anything important. Who undertaketh thoughtlessly is certain to fail in attainment; who estimateth things easy findeth them hard. The wise man considereth even easy things hard, so that even hard things are easy to him. "

" Do (wei) when there is nothing to do (wu-wei), Manage affairs (shih) when there are none to manage, Know (chih) by not knowing. Regard the great as small, the much as little. Repay injury (yüan) with te. Plan the difficult while it is easy. Accomplish (wei) the great when it is small. Difficult affairs of the world, Must be done while they are easy. Great affairs of the world, Must be done while they are small. The sage never does anything great, Therefore he can accomplish the great. He who makes promises lightly seldom keeps his words. He who takes much to be easy finds much to be difficult. Therefore even the sage takes things to be difficult, So that in the end they are not difficult. "

" Acting by inaction; Doing by not doing; Tasting by not tasting.* Whether it is great or small, whether it is much or little, Always repaying malice with virtue.** Planning difficulties from the easier. Employing the great from the small. The world's difficult things surely begin with the easy. The world's great things surely begin with the small. Therefore, the Sage never does anything to be great And so accomplishes greatness. To take one's promises lightly results in little confidence. To take things too easily results in much difficulty. Therefore, even the Sage takes things seriously.*3* And never has any difficulty. "

" Act without action Manage without meddling Taste without tasting Great, small, many, few Respond to hatred with virtue Plan difficult tasks through the simplest tasks Achieve large tasks through the smallest tasks The difficult tasks of the world Must be handled through the simple tasks The large tasks of the world Must be handled through the small tasks Therefore, sages never attempt great deeds all through life Thus they can achieve greatness One who makes promises lightly must deserve little trust One who sees many easy tasks must encounter much difficulty Therefore, sages regard things as difficult So they never encounter difficulties all through life "

" Do without doing, Serve without meddling, Savor the savorless. Big or small, many or few, Tackle the difficult when it is easy; Attack the big when it is small. All difficulties under Heaven Begin with the easy; All big things under Heaven Begin with the small. Therefore, The sage never tries to tackle the big And always accomplishes the big. For making rash promises impairs credibility; Taking things too easy causes too many difficulties. Therefore, The sage treats everything as difficult And ends up with no difficulty. "

" Act non-action. Be occupied with non-occupation. Taste the tasteless. Find your great in what is little, and your many in the few. Recompense injury with virtue (kindness). Anticipate the difficult by managing the easy. Manage the great things by taking them while they are small. The difficult things in the world must all originate in what is easy; and the great things in the world must all originate in what is small. Therefore the sage never attempts what is great, and hence he is able to accomplish great things. He who lightly assents will rarely keep his word. He who has many easy things will have many difficulties. Therefore the sage views things as difficult and never has any difficulty. "

" Do things noncoercively (wuwei), Be non-interfering in going about your business (wushi), And savor the flavor of the unadulterated in what you eat. Treat the small as great And the few as many. Requite enmity with character (de). Take account of the difficult while it is still easy, And deal with the large while it is still tiny. The most difficult things in the world originate with the easy, And the largest issues originate with the tiny. Thus, it is because the sages never try to do great things That they are indeed able to be great. One who makes promises lightly is sure to have little credibility; One who finds everything easy is certain to have lots of difficulties. Thus, it is because even the sages pay careful attention to such things That they are always free of difficulties. "

" It is easy to keep one’s grip when things are stable, It is easy to plan for a situation that has yet to happen, It is easy to snap something that is brittle, It is easy to break something up that is just beginning. Deal with a situation before it happens; Bring it under control before it gets out of hand. A tree with the girth of a person’s embrace Grows from the tiniest shoot. A pavilion nine stories high Rises from one basketful of earth. A thousand foot wall Begins from the soil under one’s feet. Those who would do things ruin them; Those who would control things lose them. Hence because the sages do things noncoercively (wuwei) They do not ruin them, And because they do not try to control things They do not lose them. The common people always ruin the things they do Just on the very brink of success. Thus it is said: If you are as careful at the end as you are at the start, You will be free of failure. It is for this reason the sages in leaving off desiring Do not prize property that is hard to come by, And in studying not to study Return to what most people have passed over. Although they are quite capable of helping all things (wanwu) follow their own course (ziran), They would not think of doing so. "

" What remains still is easy to hold. What is not yet manifest is easy to plan for. What is brittle is easy to crack. What is minute is easy to scatter. Deal with things before they appear. Put things in order before disorder arises. A tree as big as a man's embrace grows from a tiny shoot. A tower of nine stories begins with a heap of earth. The journey of a thousand li starts from where one stands. He who takes action fails. He who grasps things loses them. For this reason the sage takes no action and therefore does not fail. He grasps nothing and therefore does not lose anything; A sane man is sane in knowing what things he can spare, In not wishing what most people wish, In not reaching for things that seem rare. Therefore the sage desires to have no desire, He does not value rare treasures. He learns to be unlearned, and returns to what the multitude has missed (Tao). Thus he supports all things in their natural state but does not take any action. "

" Peace is easily maintained; T rouble is easily overcome before it starts. The brittle is easily shattered; The small is easily scattered. Deal with it before it happens. Set things in order before there is confusion. A tree as great as a man's embrace springs from a small shoot; A terrace nine stories high begins with a pile of earth; A journey of a thousand miles starts under one's feet. He who acts defeats his own purpose; He who grasps loses. The sage does not act, and so is not defeated. He does not grasp and therefore does not lose. People usually fail when they are on the verge of success. So give as much care to the end as to the beginning; Then there will be no failure. Therefore the sage seeks freedom from desire. He does not collect precious things. He learns not to hold on to ideas. He brings men back to what they have lost. He helps the ten thousand things find their own nature, But refrains from action. "

" 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). "

" That which lies still is easy to hold; That which is not yet manifest is easy to forestall; That which is brittle (like ice) easily melts; That which is minute easily scatters. Deal with a thing before it is there; Check disorder before it is rife. A tree with a full span's girth begins from a tiny sprout; A nine-storied terrace begins with a clod of earth. A journey of a thousand li beings at one's feet. He who acts, spoils; He who grasps, lets slip. Because the Sage does not act, he does not spoil, Because he does not grasp, he does not let slip. The affairs of men are often spoiled within an ace of completion. By being careful at the end as at the beginning Failure is averted. Therefore the Sage desires to have no desire, And values not objects difficult to obtain. Learns that which is unlearned, And restores what the multitude have lost. That he may assist in the course of Nature And not presume to interfere. "

" WHAT is at rest is easy to hold. What manifests no omens is easily forestalled. What is fragile is easily shattered. What is small is easily scattered. Tackle things before they have appeared. Cultivate peace and order before confusion and disorder have set in. A tree as big as a man's embrace springs from a tiny sprout. A tower nine stories high begins with a heap of earth. A journey of a thousand leagues starts from where your feet stand. He who fusses over anything spoils it. He who grasps anything loses it. The Sage fusses over nothing and therefore spoils nothing. He grips at nothing and therefore loses nothing. In handling affairs, people often spoil them just at the point of success. With heedfulness in the beginning and patience at the end, nothing will be spoiled. Therefore, the Sage desires to be desireless, Sets no value on rare goods, Learns to unlearn his learning, And induces the masses to return from where they have overpassed. He only helps all creatures to find their own nature, But does not venture to lead them by the nose. "

" What is still at rest is easily kept quiet. What has not as yet appeared is easily prevented. What is still feeble is easily broken. What is still scant is easily dispersed. Treat things before they exist. Regulate things before disorder begins. The stout tree has originated from a tiny rootlet. A tower of nine stories is raised by heaping up [bricks of] clay. A thousand miles' journey begins with a foot. He that makes mars. He that grasps loses. The holy man does not make; therefore he mars not. He does not grasp; therefore he loses not. The people when undertaking an enterprise are always near completion, and yet they fail. Remain careful to the end as in the beginning and you will not fail in your enterprise. Therefore the holy man desires to be desireless, and does not prize articles difficult to obtain. He learns, not to be learned, and seeks a home where multitudes of people pass by. He assists the ten thousand things in their natural development, but he does not venture to interfere. "

" “What stays still is easy to hold; Before there has been an omen it is easy to lay plans. What is tender is easily torn, What is minute is easy to scatter.” Deal with things in their state of not-yet-being, Put them in order before they have got into confusion. For “the tree big as a man's embrace began as a tiny sprout, The tower nine storeys high began with a heap of earth, The journey of a thousand leagues began with what was under the feet”. He who acts, harms; he who grabs, lets slip. Therefore the Sage does not act, and so does not harm; Does not grab, and so does not let slip. Whereas the people of the world, at their tasks, Constantly spoil things when within an ace of completing them. “Heed the end no less than the beginning,” And your work will not be spoiled. Therefore the Sage wants only things that are unwanted, Sets no store by products difficult to get, And so teaches things untaught, Turning all men back to the things they have left behind, That the ten thousand creatures may be restored to their Self-so. This he does; but dare not act. "

" What is at rest is easy to hold; What has not yet given a sign is easy to plan for; The brittle is easily shattered; The minute is easily scattered; Act on it before it comes into being; Order it before it turns into chaos. A tree [so big] that it takes both arms to surround starts out as the tiniest shoot; A nine-story terrace rises up from a basket of dirt. A high place one hundred, one thousand feet high begins from under your feet. Those who act on it ruin it; Those who hold on to it lose it. Therefore the Sage does not act, And as a result, he doesn't ruin [things]; He does not hold on to [things], And as a result, he doesn't lose [things]; In people's handling of affairs, they always ruin things when they're right at the point of completion. Therefore we say, "If you're as careful at the end as you were at the beginning, you'll have no failures." Therefore the Sage desires not to desire and doesn't value goods that are hard to obtain; He learns not to learn and returns to what the masses pass by; He could help all things to be natural, yet he dare not do it. "

" When sitting still, they are easy to hold down no omens yet, it is easy to plan when fragile, they are easy to break when small, they are easy to scatter. Work on it when it isn't yet put it in order when it is not yet disordered. A tree you can barely get your arms around, grows from a tiny shoot a nine-story tower begins as a heap of earth a thousand-mile journey begins under your feet. Working ruins, grasping loses. And so the Wise Person: Does not work, so does not ruin does not grasp, so does not lose. Men often ruin their affairs on the eve of success, because they are not as prudent at the end as in the beginning. The wise man wills what others do not will, and values not things rare. He learns what others learn not, and gathers up what they despise. And so the Wise Person: Desires to be desireless does not prize goods hard to come by learns to be un-leaned turns back to the place all others have gone on from. So as to help along the naturalness of the thousands of things with out presuming to be a Worker. "

" Before it move, hold it, Before it go wrong, mould it, Drain off water in winter before it freeze, Before weeds grow, sow them to the breeze. You can deal with what has not happened, can foresee Harmful events and not allow them to be. Though - as naturally as a seed becomes a tree of arm-wide girth- There can rise a nine-tiered tower from a man's handful of earth Or here at your feet a thousand-mile journey have birth, Quick action bruises, Quick grasping loses. Therefore a sane man's care is not to exert One move that can miss, one move that can hurt. Most people who miss, after almost winning, Should have 'known the end from the beginning.' A sane man is sane in knowing what things he can spare, In not wishing what most people wish, In not reaching for things that seem rare. The cultured might call him heathenish, This man of few words, because his one care Is not to interfere but to let nature renew The sense of direction men undo. "

" When at peace, control is easy. When there are no omens, planning is easy. The brittle shatters easily. The minuscule disperses easily. Act before it is gone. Establish order before confusion sets in in. A tree that takes several armspans to circle grew from a tiny sprout. A tower nine stories high began from a mound of earth. A journey of a thousand li starts with a step. To act consciously is to fail. To clutch at is to lose. That is why the Sage does nothing and therefore fails at nothing, Clutches at nothing and therefore loses nothing. The way people commonly handle affairs often leads to failure just at the point of success. Be as cautious throughout as at the beginning, and there will be no failures. That is why the Sage desires Non-desire. He does not value rare things. He studies the unfathomable. He avoids the mistakes of ordinary people and assists all things to fulfil their natures, not daring to contrive any other action. "

" It's easy to rule while it's peaceful it's east to plan before it arrive it's easy to break while it's fragile it's easy to disperse while it's small act before it exists govern before it rebels a giant tree grows from the tiniest shoot a great tower rises from a basket of dirt a thousand mile journey begins at your feet but to act is to fail to control is to lose therefore the sage doesn't act he thus doesn't fail he doesn't control he thus doesn't lose when people pursue a task they always fail near the end care at the end as well as the start means an end to failure the sage thus seeks what no one seeks he doesn't prize hard to-get-goods he studies what no one studies he turns to what others pass by to help all things be natural he thus dares not act "

" What is rooted is easy to nourish. What is recent is easy to correct. What is brittle is easy to break. What is small is easy to scatter. Prevent trouble before it arises. Put things in order before they exist. The giant pine tree grows from a tiny sprout. The journey of a thousand miles starts from beneath your feet. Rushing into action, you fail. Trying to grasp things, you lose them. Forcing a project to completion, you ruin what was almost ripe. Therefore the Master takes action by letting things take their course. He remains as calm at the end as at the beginning. He has nothing, thus has nothing to lose. What he desires is non-desire; what he learns is to unlearn. He simply reminds people of who they have always been. He cares about nothing but the Tao. Thus he can care for all things. "

" His Restfulness is easily maintained. Events foreseen by him are easily arranged for. By him weak things are easily bent, And small things are easily scattered. He can stop an evil before it comes into existence. He can keep a twig straight before it becomes crooked. Behold the girth of this tree! It grew from a small filament of a stalk. This tower of nine stories has its base upon a small space on the earth. The journey of a thousand miles began with a footstep on the ground. He who makes, unmakes. He who grasps, lets go. That is why the self-controlled man by Inner Life can make and by Inner life unmake, by Inner Life can grasp and by Inner Life let go. Men in business affairs come near perfection, then fail. If they were as attentive at the end as at the beginning their business would succeed. That is why the self-controlled man desires to have no wishes; he sets no value upon rare objects; he learns without study; he helps all beings by the outflow of his personality; and he does this without planning to do it. "

" At rest is easy to hold. Not yet impossible is easy to plan. Brittle is easy to break. Fine is easy to scatter. Create before it exists. Lead before it goes astray. A tree too big to embrace Is born from a slender shoot. A nine-storey tower Rises from a pile of earth. A thousand-mile journey Begins with a single step. Act and you ruin it. Grasp and you lose it. Therefore the Sage Does not act And so does not ruin Does not grasp And so does not lose. People commonly ruin their work When they are near success. Proceed at the end as at the beginning And your work won't be ruined. Therefore the Sage Desires no desires Prizes no prizes Studies no studies And returns To what others pass by. The Sage Helps all beings find their nature, But does not presume to act. "

" What is at rest is easy to hold. What has not shown up is easy to take into account. What is frail is easy to break. What is vague is easy to dispel. Do it before it exists; govern it before there's disorder. The most massive tree grows from a sprout; the highest building rises froma pile of earth; a journey of a thousand miles begins with a single step. Those who contrive spoil it; those who cling lose it. Thus sages contrive nothing, and so spoil nothing. They cling to nothing, and so lose noting. Therefore people's works are always spoiled on the verge of completion. Be as careful of the end as of the beginning, and nothing will be spoiled. Thus sages want to have no wants; they do not value goods hard to get. They learn not learning to recover from people's excesses, thereby to assist the naturalness of all beings, without daring to contrive. "

" It is easy to maintain a situation while it is still secure; It is easy to deal with a situation before symptoms develop; It is easy to break a thing when it is yet brittle; It is easy to dissolve a thing when it is yet minute. Deal with a thing while it is still nothing; Keep a thing in order before disorder sets in. A tree that can fill the span of a man's arms Grows from a downy tip; A terrace nine storeys high Rises from hodfuls of earth; A journey of a thousand miles Starts from beneath one's feet. Whoever does anything to it will ruin it; Whoever lays hold of it will lose it. Therefore the sage, because he does nothing, never ruins anything; And, because he does not lay hold of anything, loses nothing. In their enterprises the people Always ruin them when on the verge of success. Be as careful at the end as at the beginning And there will be no ruined enterprises. Therefore the sage desires not to desire And does not value goods which are hard to come by; Learns to be without learning And makes good the mistakes of the multitude In order to help the myriad creatures to be natural and to refrainfrom daring to act. "

" What is still at rest is easily kept quiet. What has not as yet appeared is easily prevented. What is still feeble is easily broken. What is still scant is easily dispersed. Treat things before they exist. Regulate things before disorder begins. The stout tree has originated from a tiny rootlet. A tower of nine stories is raised by heaping up [bricks of] clay. A thousand miles' journey begins with a foot. He that makes mars. He that grasps loses. The holy man does not make ; therefore he mars not. He does not grasp ; therefore he loses not. The people when undertaking an enterprise are always near completion, and yet they fail. Remain careful to the end as in the beginning and you will not fail in your enterprise. Therefore the holy man desires to be desireless, and does not prize articles difficult to obtain. He learns, not to be learned, and seeks a home where multitudes of the people pass by. He assists the ten thousand things in their natural development, but he does not venture to interfere. "

" It’s easy to keep hold of what hasn’t stirred, easy to plan what hasn’t occurred. It’s easy to shatter delicate things, easy to scatter little things. Do things before they happen. Get them straight before they get mixed up. The tree you can’t reach your arms around grew from a tiny seedling. The nine-story tower rises from a heap of clay. The ten-thousand-mile journey begins beneath your foot. Do, and do wrong; Hold on, and lose. Not doing, the wise soul doesn’t do it wrong, and not holding on, doesn’t lose it. (In all their undertakings, it’s just as they’re almost finished that people go wrong. Mind the end as the beginning, then it won’t go wrong.) That’s why the wise want not to want, care nothing for hard-won treasures, learn not to be learned, turn back to what people overlooked. They go along with things as they are, but don’t presume to act. "

" Stillness is easy to maintain. What has not yet emerged is easy to prevent. The brittle is easy to shatter. The small is easy to scatter. Solve it before it happens. Order it before chaos emerges. A tree as wide as a man's embrace Grows from a tiny shoot. A tower of nine stories Starts with a pile of dirt. A climb of eight hundred feet Starts where the foot stands. Those who act will fail. Those who seize will lose. So, the sage does not act and therefore does not fail, Does not seize and therefore does not lose. People fail at the threshold of success. Be as cautious at the end as at the beginning. Then there will be no failure. Therefore the sage desires no desire, Does not value rare treasures, Learns without learning, Recovers what people have left behind. He wants all things to follow their own nature, But dares not act. "

" It is easy to grasp what is not yet in motion, to withstand what is not yet manifest, to break what is not yet compact, to disperse what is not yet coherent. Act against things before they become visible; attend to order before disorder ariseth. The tree which filleth the embrace grew from a small shoot; the tower nine-storied rose from a low foundation; the ten-day journey began with a single step. He who acteth worketh harm; he who graspeth findeth it a slip. The wise man acteth not, so worketh no harm; he doth not grasp, and so doth not let go. Men often ruin their affairs on the eve of success, because they are not as prudent at the end as in the beginning. The wise man willeth what others do not will, and valueth not things rare. He learneth what others learn not, and gathered up what they despise. Thus he is in accord with the natural course of events, and is not overbold in action. "

" What is at equilibrium is easy (i) to maintain; What has not emerged is easy (i) to plan (mou); What is fragile is easy (i) to dissolve; What is minute is easy (i) to disperse. Act (wei) when there is yet nothing to do. Govern (chih) when there is yet no disorder (luan). A tree whose trunk is of a man's embrace, Begins from something extremely tiny. A tower of nine stories high, Is built from a heap of earth. A trip of a thousand miles, Begins right at one's feet. He who acts (wei) fails, He who holds on to loses. Therefore the sage does not act (wei) so he does not fail, He does not hold on to, so he does not lose. The people in launching their projects, Often fail when these are near completion. Had they been as careful at the end as at the beginning, There would have been no failures. Therefore the sage desires not to desire, He does not treasure hard-to-get goods; Learns not to learn, He recovers the transgressions (kuo) of many. In assisting the self-becoming (tzu-jan) of all beings, He dares not act (wei). "

" Things at rest are easy to hold. Things unbegun are easy to plan.* Fragile things are easy to shatter. Tiny things are easy to scatter.** Manage things before they exist.*3* Set things in order before they become chaotic.*4* A tree as big as one's embrace originates from a rootlet. A nine-story terrace begins with a heap of earth. A thousand-li journey starts from beneath one's feet. To act means to fail; To insist means to lose.*5* The Sage does not act and therefore never fails; He does not insist and therefore never loses. When the people undertake to do something, They almost always fail at the point of success.*6* One should be cautious at the end as at the beginning, Then there will be no failure. Therefore the Sage desires no desires, Values not the rare treasures,*7* Learns from the unlearned, Reverses the faults of the people,*8* And assists all things in their natural development, Never daring to interfere. "

" When it is peaceful, it is easy to maintain When it shows no signs, it is easy to plan When it is fragile, it is easy to break When it is small, it is easy to scatter Act on it when it has not yet begun Treat it when it is not yet chaotic A tree thick enough to embrace Grows from the tiny sapling A tower of nine levels Starts from the dirt heap A journey of a thousand miles Begins beneath the feet The one who meddles will fail The one who grasps will lose Therefore, sages do not meddle and thus do not fail They do not grasp and thus do not lose People, in handling affairs Often come close to completion and fail If they are as careful in the end as the beginning Then they would have no failure Therefore, sages desire not to desire They do not value goods that are hard to acquire They learn to unlearn To redeem the fault of the people To assist the nature of all things Without daring to meddle "

" It is easy to manage when the situation is stable; Easy to plan ahead before things look ominous; Easy to crack when things are fragile; Easy to scatter when things are little. Act before something happens; Take control before there is turmoil. A tree with the girth of a man’s embrace Grows out of a tiny shoot. A terrace nine stories high Rises from a basket of dirt. The journey of a thousand li Begins under your feet. Those who act fail; Those who hold lose. That is why the sage does not act and so does not fail; He holds on to nothing and so has nothing to lose. People doing business Often fail on the brink of success. Take caution at the end as at the beginning, And there will be no failed business. That is why the sage desires what no one else desires, Sets no store by rare goods, Studies what no one else studies, And balances off the excesses of the multitude. He aids all things as they grow without taking over. "

" That which is at rest is easily held. That which has not yet appeared is easily provided against. That which is brittle is easily broken. That which is minute is easily dispersed. Manage your business before it exists (takes form). Begin to regulate before the disorder comes. The tree that fills the arms grew from a slender twig. The castle of nine stories was raised from a mound of earth. The journey of a thousand miles commenced with one pace. He that makes mars. He that grasps loses. The sage makes nothing, therefore he mars nothing. He grasps nothing, therefore he loses nothing. People undertake things, and always fail when they are on the point of succeeding. If they were as careful of the end as they usually are of the beginning there would be no failures. Therefore the sage is ambitious of no ambition; and he does not prize things difficult to get. He learns no learning; and only reverts to what others have passed over; his aim being to promote spontaneity in all things, while he dares not act (upon them). "

" In ancient times those who practiced Tao well Did not seek to enlighten people, but to make them ignorant. People are difficult to govern because they have too much knowledge. Therefore he who rules the state through knowledge is a robber of the state; He who rules a state not through knowledge is a blessing to the state. One who knows these two things also (knows) the standard. Always to know the standard is called profound and secret virtue. Virtue becomes deep and far-reaching, And with it all things return to their original state. Then complete harmony will be reached. "

" In the beginning those who knew the Tao did not try to enlighten others, But kept them in the dark. Why is it so hard to rule? Because people are so clever. Rulers who try to use cleverness Cheat the country. Those who rule without cleverness Are a blessing to the land. These are the two alternatives. Understanding these is Primal Virtue. Primal Virtue is deep and far. It leads all things back Toward the great oneness. "

" 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. "

" The ancients who knew how to follow the Tao Aimed not to enlighten the people., But to keep them ignorant. The reason it is difficult for the people to leave in peace Is because of too much knowledge. Those who seek to rule a country by knowledge Are the nation's curse. Those who seek not to rule a country by knowledge Are the nation's blessing. Those who know these two (principles) Also know the ancient standard, And to know always the ancient standard Is called the Mystic Virtue. When the Mystic Virtue becomes clear, far-reaching, And things revert back (to their source) Then and then only emerges the Grand Harmony. "

" IN the old days, those who were well versed in the practice of the Tao did not try to enlighten the people, but rather to keep them in the state of simplicity. For, why are the people hard to govern? Because they are too clever! Therefore, he who governs his state with cleverness is its malefactor; but he who governs his state without resorting to cleverness is its benefactor. To know these principles is to possess a rule and a measure. To keep the rule and the measure constantly in your mind is what we call Mystical Virtue. Deep and far-reaching is Mystical Virtue! It leads all things to return, till they come back to Great Harmony! "

" The ancients who were well versed in Reason did not thereby enlighten the people; they intended thereby to make them simple-hearted. If people are difficult to govern, it is because they are too smart. To govern the country with smartness is the country's curse. To govern the country without smartness is the country's blessing. He who knows these two things is also a model [like the ancients]. Always to know the model is called profound virtue. Spiritual virtue, verily, is profound. Verily, it is far-reaching. Verily, it is to everything reverse. But then it will procure great recognition. "

" In the days of old those who practiced Tao with success did not, By means of it, Enlighten the people, but on the contrary sought to make them ignorant. The more knowledge people have, the harder they are to rule. Those who seek to rule by giving knowledge Are like bandits preying on the land. Those who rule without giving knowledge Bring a stock of good fortune to the land. To have understood the difference between these who things Is to have a test and standard To be always able to apply this test and standard Is called the mysterious “power”, so deep-penetrating, So far-reaching, That can follow things back — All the way back to the Great Concordance. "

" Those who practiced the Way in antiquity, Did not use it to enlighten the people. Rather, they used it to make them dumb. Now the reason why people are difficult to rule is because of their knowledge; As a result, to use knowledge to rule the state Is thievery of the state; To use ignorance to rule the state Is kindness to the state. One who constantly understands these two, Also [understands] the principle. To constantly understand the principle - This is called Profound Virtue. Profound Virtue is deep, is far-reaching, And together with things it returns. Thus we arrive at the Great Accord. "

" Those Excellent at doing Tao in ancient times - it was not to enlighten the people, but to keep them stupid. The difficulty in governing the people - because of their knowledge. Yes: By "Knowledge!" govern the state - a crime against the state. By "Ignorance!" govern the state - a boon to the state. Always: To understand these two lines, is also to understand the Ideal Pattern. Always: To understand the Ideal Pattern, is to have mysterious Te. Mysterious Te is deep, far-reaching, in opposition to things - only afterward comes the Great Harmony. "

" Sound old rulers, it is said, Left people to themselves, instead Of wanting to teach everything And start the people arguing. With mere instruction in command, So that people understand Less than they know, woe is the land; But happy the land that is ordered so That they understand more than they know. For everyone's good this double key Locks and unlocks equally. If modern man would use it, he Could find old wisdom in his heart And clear his vision enough to see From start to finish and finish to start The circle rounding perfectly. "

" The ancients who were most adept at ruling did not try to enlighten the people, but instead gradually made them stupid. The people are difficult to govern because they are clever. Hence, the nation's malefactor is one who uses cleverness to govern. While the nation's benefactor is one who does not use cleverness to govern. To understand both of these is also to harmonise with an eternal pattern. To understand and harmonise with that pattern is called Profound Te. Profound Te is so deep, so far-reaching. It causes things to return and eventually reach Great Confluence. "

" The ancient masters of the Way tried not to enlighten but to keep men in the dark what makes the people hard to rule is knowledge who rules the realm with knowledge spreads evil in the realm who rules without knowledge spreads virtue in the realm who understands these two understands the universal key this is called Dark Virtue Dark Virtue goes deep goes far goes the other way until it reaches perfect harmony "

" The ancient Masters didn't try to educate the people, but kindly taught them to not-know. When they think that they know the answers, people are difficult to guide. When they know that they don't know, people can find their own way. If you want to learn how to govern, avoid being clever or rich. The simplest pattern is the clearest. Content with an ordinary life, you can show all people the way back to their own true nature. "

" Of Old, he who was active in Tao did not use it to make people enlightened, but to make them more kind. If people are difficult to govern it is because they have too much knowledge. Therefore if you govern a kingdom by knowledge, you will be an oppressor of the kingdom. But if you govern a kingdom by wisdom, you will give happiness to the kingdom. If you know and do these things you will be a pattern for men. Knowledge of how to be always a pattern for men is called profound Teh. Profound Teh is in the very source of life, it pervades the utmost limits of life, it returns and dwells in every being. When fully manifested, it unites all beings in a great harmony. "

" Taoist rulers of old Did not enlighten people But left them dull. People are difficult to govern Because they are very clever. Therefore, Ruling through cleverness Leads to rebellion. Not leading through cleverness Brings good fortune. Know these two things And understanding the enduring pattern. Understand the enduring pattern: This is called original Te. Original Te goes deep and far. All things reverse Return And reach the great headwaters. "

" In ancient times, good practitioners of the Way did not use it to enlighten the people, but to make them unsophisticated. When people are unruly, it is because of their sophistication. So to govern a country by cunning is to rob the country. Not using cunning to govern a country is good fortune for the country. Too know these two is also a model. Being always aware of the model is called hidden virtue. Hidden virtue is deep, far-reaching, in contrast to ordinary people. Only when it i thus does it reach great accord. "

" Of old those who excelled in the pursuit of the way did not use itto enlighten the people but to hoodwink them. The reason why the people are difficult to govern is that they aretoo clever. Hence to rule a state by cleverness Will be to the detriment of the state; Not to rule a state by cleverness Will be a boon to the state. These two are models. Always to know the models Is known as mysterious virtue. Mysterious virtue is profound and far-reaching, But when things turn back it turns back with them. Only then is complete conformity realized. "

" The ancients who were well versed in Reason did not thereby enlighten the people ; they intended thereby to make them simple-hearted. If people are difficult to govern, it is because they are too smart. To govern the country with smartness is the country's curse. To govern the country without smartness is the country's blessing. He who knows these two things is also a model [like the ancients]. Always to know them is called profound virtue. Profound virtue, verily, is deep. Verily, it is far-reaching. Verily, it is to everything reverse. But then it will procure great recognition. "

" Once upon a time those who ruled according to the Way didn’t use it to make people knowing but to keep them unknowing. People get hard to manage when they know too much. Whoever rules by intellect is a curse upon the land. Whoever rules by ignorance is a blessing on it. To understand these things is to have a pattern and a model, and to understand the pattern and the model is mysterious power. Mysterious power goes deep. It reaches far. It follows things back, clear back to the great oneness. "

" In ancient times, Those who followed the Way Did not try to give people knowledge thereof, But kept them ignorant. People are difficult to rule Because of their knowledge. To rule by knowledge ravages the country. To rule not by knowledge blesses the country. To understand these two is to have precept. To always have precept is called profound virtue. Profound virtue is indeed deep and wide. It leads all things back to the great order. "

" They of old time that were skilled in the Tao sought not to enlighten the people, but to keep them simple. The difficulty of government is the vain knowledge of the people. To use cleverness in government is to scourge the kingdom; to use simplicity is to anoint it. Know these things, and make them thy law and thine example. To possess this Law is the Secret Perfection of rule. Profound and Extended is this Perfection; he that possesseth it is indeed contrary to the rest, but he attracteth them to full accordance. "

" Those in the past who were good at practicing Tao, Did not want to enlighten (ming) the people, But to keep them in ignorance (yü). People are hard to rule, Because they know (chih) too much. Therefore, to rule a nation by knowledge, Is to be the nation's thief. Not to rule a nation by knowledge, Is to be the nation's blessing. To know these two is to know heaven's rule (chi shih). Always knowing heaven's rule, Is called the dark (hsüan) te. The dark te clarifies (ch'ing) and is far away (yüan). It reverts (fan) with things. Then there arrives the great harmony. "

" The Ancients who were good in practicing Tao Did not teach the people with intelligence But kept them in ignorance.* The people are hard to govern when they know too much.** Therefore, one who rules the nation with knowledge robs the nation.*3* One who does not rule the nation with knowledge brings good fortune to the nation. To know these two things means to know the standard. To constantly know the standard is called mystical virtue. Mystical virtue goes deep and far.*4* It returns with all things*5* to reach great harmony. "

" Those of ancient times who were adept at the Tao Used it not to make people brighter But to keep them simple The difficulty in governing people Is due their excessive cleverness Therefore, using cleverness to govern the state Is being a thief of the state Not using cleverness to govern the state Is being a blessing of the state Know that these two are both standards Always knowing these standards Is called Mystic Virtue Mystic Virtue is so profound, so far-reaching It goes opposite to material things Then it reaches great congruence "

" In ancient times those who were good at Dao Did not use it to enlighten the common people But to keep them in ignorance. The common people are hard to control Because they have too much intelligence. Therefore, to govern a state with intelligence Is a woe to the state; To govern a state with no recourse to intelligence Is a blessing to the state. Be aware that these two are different models. Constant awareness of these models Is called Profound De. Profound De is indeed deep; It travels far, Returns with all things, And eventually reaches Great Conformity. "

" Those who of old were good practisers of Tau, did not use it to make the people bright, but rather used it to make them simple. What makes people hard to govern is their having too much policy (wisdom). He who encourages this kind of policy (or wisdom) in the government of a kingdom is the robber of that kingdom; and he who governs a kingdom without it is a blessing to that kingdom. To know these two things is the very ideal of government; and a constant knowledge of this ideal I call sublime virtue. Sublime virtue is profound, is immense, is the reverse of everything else! It will bring about a state of universal freedom. "

" Those of ancient times who engaged in way-making (dao) Did not use it to edify the common people, But rather to keep them foolish. What makes it difficult to bring proper order to the people Is that they already know too much. Thus to use knowledge in governing the state Is to be a bane to that state; To use a lack of knowledge in governing the state Is to be its benefactor. Those who really know the distinction between using knowledge or a lack of it in governing the state will moreover become its model. And those who really know this model are said to be profoundly efficacious (de). Profound efficacy runs so deep and distant Only to turn back along with other things to reach the great flow. "

" What enables the rivers and seas to be king over all the valleys Is that they are good at staying lower than them. It is this that enables them to be the king of all the valleys. This is the reason that the sages in wanting to stand above the common people Must put themselves below them in what they have to say; In wanting to stand before the common people They must put themselves behind them in their personal concerns. Hence, they dwell above them yet the people do not find them a heavy burden, They dwell in front of them yet the people do not find that they block the way. The entire world delights in promoting them, and never tires of doing so. Is it not because they strive without contentiousness (wuzheng) that no one in the world is able to contend with them? "

" The great rivers and seas are kings of all mountains streams Because they skillfully stay below them. That is why they can be their kings. Therefore, in order to be the superior of the people, One must, in the use of words, place himself below them. And in order to be ahead of the people, One must, in one's own person, follow them. Therefore the sage rejoices in praising him without getting tired of it. It is precisely because he does not compete that the world cannot compete with him. "

" Why is the sea king of a hundred streams? Because it lies below them. Therefore it is the king of a hundred streams. If the sage would guide the people, he must serve with humility. If he would lead them, he must follow behind. In this way when the sage rules, the people will not feel oppressed; When he stands before them, they will not be harmed. The whole world will support him and will not tire of him. Because he does not compete, He does not meet competition. "

" 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. "

" How did the great rivers and seas become the Lords of the ravines? By being good at keeping low. That was how they became Lords of the Ravines. Therefore in order to be the chief among the people, One must speak like their inferiors. In order to be foremost among the people, One must walk behind them. Thus it is that the Sage stays above, And the people do not feel his weight; Walks in front, And the people do not wish him harm. Then the people of the world are glad to uphold him forever. Because he does not contend, No one in the world can contend against him. "

" HOW does the sea become the king of all streams? Because it lies lower than they! Hence it is the king of all streams. Therefore, the Sage reigns over the people by humbling himself in speech; And leads the people by putting himself behind. Thus it is that when a Sage stands above the people, they do not feel the heaviness of his weight; And when he stands in front of the people, they do not feel hurt. Therefore all the world is glad to push him forward without getting tired of him. Just because he strives with nobody, Nobody can ever strive with him. "

" That rivers and oceans can of the hundred valleys be kings is due to their excelling in lowliness. Thus they can of the hundred valleys be the kings. Therefore the holy man, when anxious to be above the people, must in his words keep underneath them. When anxious to lead the people, he must with his person keep behind them. Therefore the holy man dwells above, but the people are not burdened. He is ahead, but the people suffer no harm. Therefore the world rejoices in exalting him and does not tire. Because he strives not, no one in the world will strive with him. "

" How did the great rivers and seas get their kingship Over the hundred lesser streams? Through the merit of being lower than they; That was how they got their kingship. Therefore the Sage In order to be above the people Must speak as though he were lower than the people. In order to guide them He must put himself behind them. Only thus can the Sage be on top and the people not be crushed by his weight. Only thus can he guide, and the people not be led into harm Indeed in this way everything under heaven will into harm be pushed by him And will not find his guidance irk-some. This he does by not striving; And because he does not strive, none can contend with him. "

" The reason why rivers and oceans are able to be the kings of the one hundred valleys is that they are good at being below them. for this reason they are able to be the kings of the one hundred valleys. Therefore in the Sage's desire to be above the people, He must in his speech be below them. And in his desire to be at the front of the people, He must in his person be behind them. Thus he dwells above, yet the people do not regard him as heavy; And he dwells in front, yet the people do not see him as posing a threat. The whole world delights in his praise and never tires of him. Is it not because he is not contentious, That, as a result, no one in the world can contend with him?! "

" The Yang-tze and the ocean: How are they able to be Kings of the hundred streams? Because they excel at being low - this is how they are able to be Kings of the hundred streams. And so: Wishing to be high above the people, you must by your speech put yourself at the bottom Wishing to be out in front of the people, you must put your self in the last place. And so, the Wise Person: Stands above, but the people are not weighed down stands out in front, but the people are not harmed and so the world delights in praising him, and does not tire. Because of his not contending no one in the world can contend with him. "

" Why are rivers and seas lords of the waters? Because they afford the common level And so become lords of the waters. The common people love a sound man Because he does not talk above their level, Because, though he lead them, He follows them, He imposes no weight on them; And they in turn, because he does not impede them, Yield to him, content: People never tire of anyone Who is not bent upon comparison. "

" The river and sea rule the hundred valleys by making the lower position an asset. Hence, they are kings of the hundred valleys. One must speak as if under them; That is how the Sage remains over the people without oppressing them. That is how he remains in front without blocking them. The whole world is happy to draw near him and does not tire of him. Because he does not compete, absolutely no-one can compete with him. "

" The reason the sea can govern a hundred rivers is because it has mastered being lower thus it can govern a hundred rivers thus if the sage would be above the people he should speak as if he were below them if he would be before them he should act as though he were behind them thus when the sage is above the people are not burdened when he is in front the people are not hindered the world never wearies of pushing him forward because he doesn't struggle no one can struggle against him "

" All streams flow to the sea because it is lower than they are. Humility gives it its power. If you want to govern the people, you must place yourself below them. If you want to lead the people, you must learn how to follow them. The Master is above the people, and no one feels oppressed. She goes ahead of the people, and no one feels manipulated. The whole world is grateful to her. Because she competes with no one, no one can compete with her. "

" The Rivers and the Seas (because they seek a lowly place) are Lords of a hundred valleys Let your love flow, seek a lowly place, you will be Lord of a hundred valleys. That is why if the self-controlled man desires to exalt the people, in his speech he must take a lowly place; if he desires to put the put the people first he must put himself after them. Thus, though he dwells above them, the people are not burdened by him Though he is placed before them, the people are not obstructed by him, Therefore men serve him gladly, they do not tire in serving him. Because he does not strive, no one in the world can strive against him. "

" Rivers and seas Can rule the hundred valleys Because they are good at lying low They are lords of the valleys. Therefore those who would be above Must speak as if they are below Those who would lead Must speak as if they are behind. In this way the Sage dwells above And the people are not burdened. Dwells in front And they are not hindered. Therefore the whole world Is delighted and unwearied. Since the Sage does not contend No one can contend with the Sage. "

" The reason why rivers and seas can be lords of the hundred valleys is that they lower themselves to them all; therefore they can be lords of the hundred valleys. So when sages wish to rise above people, they lower themselves to them in their speech. When they want to preceed people, they go after them in status. So when sages rule, people don't take it gravely. And when sages are in the forefront, people don't attack them. Therefore the world happily backs them and does not tire of them. Because they do not contend, no one in the world can contend with them. "

" The reason why the River and the Sea are able to be king of the hundredvalleys is that they excel in taking the lower position. Hence they are able to be king of the hundred valleys. Therefore, desiring to rule over the people, One must in one's words humble oneself before them; And, desiring to lead the people, One must, in one's person, follow behind them. Therefore the sage takes his place over the people yet is no burden; takes his place ahead of the people yet causes no obstruction. That is why the empire supports him joyfully and never tires of doingso. It is because he does not contend that no one in the empire is in aposition to contend with him. "

" That rivers and oceans can of the hundred valleys be kings is due to their excelling in lowliness. Thus they can of the hundred valleys be the kings. Therefore the holy man, when anxious to be above the people, must in his words keep underneath them. When anxious to lead the people, he must with his person keep behind them. Therefore the holy man dwells above, but the people are not burdened. He is ahead, but the people suffer no harm. Therefore the world rejoices in exalting him without tiring. Because he strives not, no one in the world will strive with him. "

" Lakes and rivers are lords of the hundred valleys. Why? Because they’ll go lower. So they’re the lords of the hundred valleys. Just so, a wise soul, wanting to be above other people, talks to them from below and to guide them follows them. And so the wise soul predominates without dominating, and leads without misleading. And people don’t get tired of enjoying and praising one who, not competing, has in all the world no competitor. "

" The river and the sea can be kings of a hundred valleys, Because they lie below them. That is why they can be the kings of a hundred valleys. Therefore: If the sage wants to stand above people, He must speak to them from below. If he wants to lead people, He must follow them from behind. Therefore: When the sage stands above people, They are not oppressed. When he leads people, They are not obstructed. The world will exalt him And not grow tired of him. Because he does not resist, None in the world resists him. "

" The oceans and the rivers attract the streams by their skill in being lower than they; thus are they masters thereof. So the Wise Man, to be above men, speaketh lowly; and to precede them acteth with humility. Thus, though he be above them, they feel no burden; nor, though he precede them, do they feel insulted. So then do all men delight to honour him, and grow not weary of him. He contendeth not against any man; therefore no man is able to contend against him. "

" Rivers and seas can be kings of the hundred valleys, Because they are good at flowing downwards (hsia). Therefore they can be kings of the hundred valleys. Thus if you desire to be above the people, Your words must reach down (hsia) to them. If you desire to lead the people, Your person (shen, body) must be behind them. Thus the sage is above, Yet the people do not feel his weight. He stays in front, Yet the people do not suffer any harm. Thus all gladly praise him untiringly (pu yen). Because he does not contend with any, Therefore no one under heaven can contend with him. "

" Rivers and seas become the kings of one hundred valleys Because they are able in putting themselves below; So they can become their kings. Therefore, for the sake of staying above the people, The Sage* must lower himself with words. For the sake of staying ahead of the people, He must put himself behind them. Therefore, the Sage stays above and the people do not feel the burden. He stays in front and the people do not consider him harmful. Therefore the whole world delights in exalting him without tiring. Because he does not compete, The whole world cannot fight with him.** "

" Rivers and oceans can be the kings of a hundred valleys Because of their goodness in staying low So they can be the kings of a hundred valleys Thus if sages wish to be over people They must speak humbly to them If they wish to be in front of people They must place themselves behind them Thus the sages are positioned above But the people do not feel burdened They are positioned in front But the people do not feel harmed Thus the world is glad to push them forward without resentment Because they do not contend So the world cannot contend with them "

" Rivers and seas are the kings of all waters Because they love to stay in lowly places. That is why they are the kings of all waters. Thus, if the sage wants to lead from the top, He must promise to place himself at the bottom. If he wishes to lead from the front, He must place himself in the back. In this way, the sage is placed at the top and yet the common people do not feel the weight; He is placed in front and yet the common people do not feel any threat. Thus the whole world gladly supports him and never gets tired. Just because he does not contend, No one in this world can contend with him. "

" That by which the rivers and seas are the rulers of all the (smaller) valleys is their keeping well down. This is the reason why they reign over all the (smaller) valleys. Therefore the sage, when he wishes to be above (to rule) the people, must, in his language, keep below them. When he wishes to be before the people he must, in his person, keep behind them. In this way, while the sage really occupies a position above the people, they do not feel his weight. And while he occupies a position before the people, they do not suffer any inconvenience. Therefore the world delights to exalt him, and no one is offended. Because he strives not, therefore none in the world can possibly strive with him. "

" All the world says that my Tao is great and does not seem to resemble (the ordinary). It is precisely because it is great that it does not resemble (the ordinary). If it did resemble, it would have been small for a long time. I have three treasures. Guard and keep them: The first is deep love, The second is frugality, And the third is not to dare to be ahead of the world. Because of deep love, one is courageous. Because of frugality, one is generous. Because of not daring to be ahead of the world, one becomes the leader of the world. Now, to be courageous by forsaking deep love, To be generous by forsaking frugality, And to be ahead of the world by forsaking following behind - This is fatal. For deep love helps one to win in the case of attack, And to be firm in the case of defense. When Heaven is to save a person, Heaven will protect him through deep love. "

" Everyone under heaven says that my Tao is great and beyond compare. Because it is great, it seems different. If it were not different, it would have vanished long ago. I have three treasures which I hold and keep. The first is mercy; the second is economy; The third is daring not to be ahead of others. From mercy comes courage; from economy comes generosity; From humility comes leadership. Nowadays men shun mercy, but try to be brave; They abandon economy, but try to be generous; They do not believe in humility, but always try to be first. This is certain death. Mercy brings victory in battle and strength in defense. It is the means by which heaven saves and guards. "

" 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. "

" All the world says: my teaching (Tao) greatly resembles folly. Because it is great; therefore it resembles folly. If it did not resemble folly, It would have long ago become petty indeed! I have Three Treasures; Guard them and keep them safe: the first is Love. The second is, Never too much. The third is, Never be the first in the world. Through Love, one has no fear; Through not doing too much, one has amplitude (of reserve power); Through not presuming to be the first in the world, One can develop one's talent and let it mature. If one forsakes love and fearlessness, forsakes restraint and reserve power, forsakes following behind and rushes in front, He is doomed! For love is victorious in attack, And invulnerable in defense. Heaven arms with love Those it would not see destroyed. "

" ALL the world says that my Tao is great, but seems queer, like nothing on earth. But it is just because my Tao is great that it is like nothing on earth! If it were like anything on earth, how small it would have been from the very beginning! I have Three Treasures, which I hold fast and watch over closely. The first is Mercy. The second is Frugality. The third is Not Daring to Be First in the World. Because I am merciful, therefore I can be brave. Because I am frugal, therefore I can be generous. Because I dare not be first, therefore I can be the chief of all vessels. If a man wants to be brave without first being merciful, generous without first being frugal, a leader without first wishing to follow, he is only courting death! Mercy alone can help you to win a war. Mercy alone can help you to defend your state. For Heaven will come to the rescue of the merciful, and protect him with its Mercy. "

" All in the world call me great; but I resemble the unlikely. Now a man is great only because he resembles the unlikely. Did he resemble the likely, how lasting, indeed, would his mediocrity be! 1 have three treasures which I cherish and prize. The first is called compassion. The second is called economy. The third is called not daring to come to the front in the world. The compassionate can be brave; the economical can be generous; those who dare not come to the front in the world can become perfect as chief vessels. Now, if people discard compassion and are brave; if they discard economy and are generous; if they discard modesty and are ambitious, they will surely die. Now, the compassionate will in attack be victorious, and in defence firm. Heaven when about to save one will with compassion protect him. "

" Every one under heaven says that our Way is greatly like folly. But it is just because it is great, that it seems like folly. As for things that do not seem like folly — well, There can be no question about their smallness! Here are my three treasures. Guard and keep them! The first is pity; The second, frugality; The third, refusal to be “foremost of all things under heaven.” For only he that pities is truly able to be brave; Only he that is frugal is able to be profuse. Only he that refuse to be foremost of all things Is truly able to become chief of all Ministers. At present your bravery is not based on pity, Nor your profusion on frugality, Nor your vanguard on your rear; and this is death. But pity cannot fight without conquering or guard without. But pity cannot fight without conquering or guard without saving. Heaven arms with pity those whom it would not see destroyed. "

" The whole world says, I'm Great; Great, yet unlike [everyone else], But it's precisely because I'm unlike [everyone else], that I'm therefore able to be Great. Were I like [everyone else], for a long time now I'd have seemed insignificant and small. I constantly have three treasures; Hold on to them and treasure them. The first is compassion; The second is frugality; And the third is not presuming to be at the forefront in the world. Now, it's because I'm compassionate that I therefore can be courageous; And it's because I'm frugal that I therefore can be magnamimous; And it's because I don't presume to be at the forefront in the world that I therefore can be the head of those with complete talent. Now, if you abandon this compassion and yet try to be courageous, And if you abandon this frugality and yet try to be magnanimous, And if you abandon this staying behind and yet go to the fore, Then you will die. If with compassion you attack, then you'll win; If you defend, then you'll stand firm. When Heaven's about to establish him, It's as though he surrounds him with the protective wall of compassion. "

" Everyone in the world says of me: 'great - but doesn't seem normal.' It's just 'greatness' - that's why it does not seem normal. If I were normal, I'd have been of little worth for a long time now. I have three treasures, I protect and keep hold of them. The first is called 'gentleness' the second is called 'frugality' the third is called 'not presuming to act like leader of the world.' Gentle, so able to be bold frugal, so able to be lavish not presuming to act like leader of the world, so able to become head of a government. Now: To be bold without being gentle to be lavish without being frugal to act like leader without putting oneself last: This is death. Yes, gentleness: "Attack with it and you will win defend with it and you will stand firm." When Heaven wants to rescue someone, it surrounds him with a wall of gentleness. "

" Everyone says that my way of life is the way of a simpleton. Being largely the way of a simpleton is what makes it worth while. If it were not the way of a simpleton It would long ago have been worthless, These possessions of a simpleton being the three I choose And cherish: To care, To be fair, To be humble. When a man cares he is unafraid When he is fair he leaves enough for others, When he is humble he can grow; Whereas if, like men of today, he be bold without caring, Self-indulgent without sharing, Self-important without shame, He is dead. The invincible shield Of caring Is a weapon from the sky Against being dead. "

" All the world considers my Tao great and unrelated to anything else. Precisely because it is so great it is "unrelated to anything else." If it were related to other things it would have grown small a long time ago. I have three treasures which I possess and maintain securely. The first is parental love. The second is frugality. The third is not daring to be first. Possessing parental love, one can be courageous. Possessing frugality, one can be generous. Not daring to be first, one can lead all "instruments". Today, many people reject parental love but desire courage. They reject frugality but desire generosity. And they reject following but desire to be first. This is to court death. Influenced by parental love, the offence will win wars, and the defence will be firm. Through the influence of parental love, heaven will provide succour and protection. "

" The world calls me great great but useless because I am great I am useless if I were of use I would have stayed small but I possess three treasures I treasure and uphold first is compassion second is austerity third is reluctance to excel because I am compassionate I can be valiant because I am austere I can be extravagant because I am reluctant to excel I can be chief of all tools if I renounced compassion for valour austerity for extravagance reluctance for supremacy I would die compassion wins every battle and outlasts every attack what Heaven creates let compassion protect "

" Some say that my teaching is nonsense. Others call it lofty but impractical. But to those who have looked inside themselves, this nonsense makes perfect sense. And to those who put it into practice, this loftiness has roots that go deep. I have just three things to teach: simplicity, patience, compassion. These three are your greatest treasures. Simple in actions and in thoughts, you return to the source of being. Patient with both friends and enemies, you accord with the way things are. Compassionate toward yourself, you reconcile all beings in the world. "

" In the world many call me great, yet I seem to have no intelligence. The Master indeed is great, yet he also seems to have no intelligence. As regards our intelligence, its smallness is of long continuance. The Master and I have three treasures, We hold them and prize them. The first is called "Deep Love," The second is called "Protectiveness," The third is called "Not planning to be first." Having Deep Love, you then can have courage. Having Protectiveness, you then can give freely. Not planning to be first, you will be a perfect instrument that will endure. Now, men neglect Deep Love and seek courage, They put aside Protectiveness and see extravagance. They leave the second place and seek the first, Then death comes. The Master fights by means of Love, then he conquers. He keeps guard by means of it, then he is impregnable. Heaven will save him and Love will defend him. "

" Everyone under heaven calls my Tao great, And unlike anything else. It is great only because It is unlike anything else. If it were like anything else It would stretch and become thin. I have three treasures To maintain and conserve: The first is compassion. The second is frugality. The third is not presuming To be first under heaven. Compassion leads to courage. Frugality allows generosity. Not presuming to be first Creates a lasting instrument. Nowadays, People reject compassion But want to be brave, Reject frugality But want to be generous, Reject humility And want to come first. This is death. Compassion: Attack with it and win. Defend with it and stand firm. Heaven aids and protects Through compassion. "

" Everyone in the world says my Way is great, but it seems incomparble. It is just because it is great that it seems incomparable: when comparisons are long established it becomes trivialized. I have three treasures that I keep and hold: one is mercy, the second is frugality, the third is not presuming to be at the head of the world. By reason of mercy, one can be brave. By reason of frugality, oe can be broad. By not presuming to be at the head of the world, one can make your potential last. Now if one were bold but had no mercy, if one were broad but were not frugal, if one went ahead without deference, one would die. Use mercy in war, and you win; use it in defense, and you're secure. Those whom heaven is going to save are those it guards with mercy. "

" The whole world says that my way is vast and resembles nothing. It is because it is vast that it resembles nothing. If it resembled anything, it would, long before now, have become small. I have three treasures Which I hold and cherish. The first is known as compassion, The second is known as frugality, The third is known as not daring to take the lead in the empire; Being compassionate one could afford to be courageous, Being frugal one could afford to extend one's territory, Not daring to take the lead in the empire one could afford to be lordover the vessels. Now, to forsake compassion for courage, to forsake frugality for expansion,to forsake the rear for the lead, is sure to end in death. Through compassion, one will triumph in attack and be impregnable indefence. What heaven succours it protects with the gift of compassion. "

" All in the world call me great ; but I resemble the unlikely. Now a man is great only because he resembles the unlikely. Did he resemble the likely, how lasting, indeed, would his mediocrity be! I have three treasures which I preserve and treasure. The first is called compassion. The second is called economy. The third is called not daring to come in the world to the front. The compassionate can be brave ; the economical can be generous ; those who dare not come to the front in the world can become perfect as chief vessels. Now, if people discard compassion and are brave; if they discard economy and are generous ; if they discard modesty and are ambitious, they will surely die. Now, the compassionate will in the attack be victorious, and in the defence firm. Heaven when about to save one will with compassion protect him. "

" Everybody says my way is great but improbable. All greatness is improbable. What’s probable is tedious and petty. I have three treasures. I keep and treasure them. The first, mercy, the second, moderation, the third, modesty. If you’re merciful you can be brave, if you’re moderate you can be generous, and if you don’t presume to lead you can lead the high and mighty. But to be brave without compassion, or generous without self-restraint, or to take the lead, is fatal. Compassion wins the battle and holds the fort; it is the bulwark set around those heaven helps. "

" The whole world says that my Way is great like nothing else. It is great because it is like nothing else. If it were like everything else, It would long ago have become insignificant. I have three treasures that I cherish. The first is compassion. The second is moderation. The third is not claiming to be first in the world. By compassion one can be brave. By moderation one can be generous. By not claiming to be first in the world one can rule. But to be brave without compassion, Generous without moderation, And rule without refraining from being first in the world Are certain deaths. So, those who have compassion when they do battle Will be victorious. Those who likewise defend themselves Will be safe. Heaven will rescue and protect them with compassion. "

" They say that while this Tao of mine is great, yet it is inferior. This is the proof of its greatness. If it were like anything else, its smallness would have long been known. I have three jewels of price whereto I cleave; gentleness, economy, and humility. That gentleness maketh me courageous, that economy generous, that humility honoured. Men of today abandon gentleness for violence, economy for extravagance, humility for pride: this is death. Gentleness bringeth victory in fight; and holdeth its ground with assurance. Heaven wardeth the gentle man by that same virtue. "

" All under heaven say that my Tao is great, That it seems useless (pu hsiao). Because it is great, Therefore it seems useless. If it were useful, It would have long been small. I have three treasures (pao), To hold and to keep: The first is motherly love (tz'u), The second is frugality (chien), The third is daring not be at the world's front. With motherly love one can be courageous, With frugality one can be wide reaching, Daring not be at the world's front, One can grow to a full vessel (ch'i). Now to discard motherly love, yet to be courageous, To discard frugality, yet to be wide reaching, To discard staying behind, yet to be at the front, One dies! One with motherly love is victorious in battle, Invulnerable in defense. When Heaven wills to save a people, It guards them with motherly love. "

" The whole world says that* My Tao is great but seems to resemble nothing. Because it is great, it seems to resemble nothing. If resembling anything, it would have become small long ago.** I have three treasures To be kept and treasured; One is compassion. The second is thriftiness. The third is not daring to be ahead of the world. Through compassion, one can be brave.*3* Through thriftiness, one can be expansive.*4* Not daring to be ahead of the world, One can be the master of the vessels.*5* Now to abandon compassion and to be brave,*6* To abandon thriftiness and to be expansive, To abandon the rear and to be in front - That means death! Compassion, in attack, will bring victory;*7* In defense, it will hold firmly. When heaven is going to save a person, It will protect him with compassion. "

" Everyone in the world calls my Tao great As if it is beyond compare It is only because of its greatness That it seems beyond compare If it can be compared It would already be insignificant long ago I have three treasures I hold on to them and protect them The first is called compassion The second is called conservation The third is called not daring to be ahead in the world Compassionate, thus able to have courage Conserving, thus able to reach widely Not daring to be ahead in the world Thus able to assume leadership Now if one has courage but discards compassion Reaches widely but discards conservation Goes ahead but discards being behind Then death! If one fights with compassion, then victory With defense, then security Heaven shall save them And with compassion guard them "

" Everyone says I am great, Great but not talented. Just because I am not talented, I am able to be great. If I were talented, I would have long become small. I have three treasures, Which I hold dear. The first is compassion, The second is frugality, And the third is refraining from being ahead of the world. Compassionate, therefore courageous; Frugal, therefore abundant; Refraining from being ahead of the world, Therefore serving as the head of all servants. Nowadays people abandon compassion to seek courage; Abandon frugality to seek abundance; Abandon the back to seek the front— That is a dead end. For compassion Brings victory in battle And solidity in defense. Whoever Heaven sets out to rescue, Compassion comes to protect. "

" While all the world says I am great, I am, to all appearance, an incompetent creature. But, indeed, if I am great, I appear, for this very reason, to be an incompetent creature. Those who come up to the (vulgar) standard have existed for a long time as small men. As for me, I have three precious things which I hold fast and prize. The first is called compassion, the second is called economy, and the third is called not daring to take the precedence of the world (humility). Being compassionate, I can therefore be brave. Being economical, I can therefore be liberal. Not daring to take the precedence of the world, I can therefore become the chief of all the perfect ones. But in the present day men give up compassion and cultivate only courage. They give up economy and aim only at liberality. They give up the last place and only seek the first. It is their death. Compassion is that which is victorious in the attack, and secure in the defence. When Heaven, would save a man, it encircles him with compassion. "

" The entire world knows me as “great.” I am great, and yet bear a resemblance to nothing at all. Indeed, it is only because I resemble nothing at all that I am able to be great. If I did bear a resemblance to something else, For a long time now I would have been of little consequence. I really have three prized possessions that I cling to and treasure: The first of these is compassion, The second, frugality, And the third is my reluctance to try to become preeminent in the world. It is because of my compassion that I can be courageous; It is because of my frugality that I can be generous; It is because of my reluctance to try to become preeminent in the world that I am able to become chief among all things. To be courageous without compassion, To be generous without being frugal, And to take the lead without holding back— This is courting death. Compassion will give you victory in waging war, And security in defending your ground. When nature sets anything up It is as if it fortifies it with a wall of compassion. "

" Those who are good as students are not militant; Those who are good at waging war are not belligerent; Those who are good at vanquishing their enemies do not join issue; Those who are good at employing others place themselves beneath them. This is what is called having noncontentious efficacy (de). It is what is called making use of others. It is what is called an axis that is as old as the heavens. "

" A skillful leader of troops is not oppressive with his military strength. A skilful fighter does not become angry. A skilful conqueror does not compete with people. One who is skilful in using men puts himself below them. This is called the virtue of non-competing. This is called the strength to use men. This is called matching Heaven, the highest principle of old. "

" A good soldier is not violent. A good fighter is not angry. A good winner is not vengeful. A good employer is humble. This is known as the Virtue of not striving. This is known as ability to deal with people. This since ancient times has been known as the ultimate unity with people. "

" 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.' "

" The brave soldier is not violent; The good fighter does not lose his temper; The great conqueror does not fight (on small issues); The good user of men places himself below others. - This is the virtue of not-contending, Is called the capacity to use men, Is reaching to the height of being Mated to Heaven, to what was of old. "

" A GOOD soldier is never aggressive; A good fighter is never angry. The best way of conquering an enemy Is to win him over by not antagonising him. The best way of employing a man Is to serve under him. This is called the virtue of non-striving! This is called using the abilities of men! This is called being wedded to Heaven as of old! "

" He who excels as a warrior is not warlike. He who excels as a fighter is not wrathful. He who excels in conquering the enemy does not strive. He who excels in employing men is lowly. This is called the virtue of not-striving. This is called utilizing men's ability. This is called complying with heaven-since olden times the highest. "

" The best charioteers do not rush ahead; The best fighters do not make displays of wrath. The greatest conqueror wins without joining issue; The best user of men acts as though he were their inferior. This is called the power that comes of not contending, Is called the capacity to use men, The secret of being mated to heaven, to what was of old. "

" Therefore, one who is good at being a warrior doesn't make a show of his might; One who is good in battle doesn't get angry; One who is good at defeating the enemy doesn't engage him. And one who is good at using men places himself below them. This is called the virtue of not competing; This is called [correctly] using men; This is called matching Heaven. It's the high point of the past. "

" The best soldier is not warlike the best fighter shows no anger the one best at defeating the enemy does not engage him the one best at managing people puts himself below them. This is the Te of not contending this is the power to manage people. This is being the Counterpart of Heaven equalling the very best of the ancients. "

" The best captain does not plunge headlong Nor is the best soldier a fellow hot to fight. The greatest victor wins without a battle: He who overcomes men understands them. There is a quality of quietness Which quickens people by no stress: 'fellowship with heaven,' as of old, Is fellowship with man and keeps its hold. "

" Good men are not aggressive. A good fighter does not lose his temper. Those good at defeating the enemy do not engage them directly. One who is good at using men places himself below them. This is the Te of non-contention or strength from the ability to use people. It is in accord with most ancient heaven. "

" In ancient times the perfect officer wasn't armed the perfect warrior wasn't angry the perfect victor wasn't hostile the perfect commander acted humble this is the virtue of nonaggression this is using the strength of others this is uniting with Heaven which was the ancient end "

" The best athlete wants his opponent at his best. The best general enters the mind of his enemy. The best businessman serves the communal good. The best leader follows the will of the people. All of the embody the virtue of non-competition. Not that they don't love to compete, but they do it in the spirit of play. In this they are like children and in harmony with the Tao. "

" He who loves, in being a soldier is not warlike. He who loves, in fighting is not angry. He who loves, in conquering does not grasp fo self. He who loves, in employing men is lowly before them. This is called Manifestation of non-greed. It is called the power of using men. It is called Unity with Heaven. Of Old it was man's highest aim. "

" The accomplished person is not aggressive. The good soldier is not hot tempered. The best conqueror does not engage the enemy. The most effective leader takes the lowest place. This is called the Te of not contending. This is called the power of the leader. This is called matching Heaven's ancient ideal. "

" Good warriors do not arm, good fighters don't get mad, good winners don't contend, good employers serve their workers. This is called the virtue of noncontention; this is called mating with the supremely natural and pristine. "

" One who excels as a warrior does not appear formidable; One who excels in fighting is never roused in anger; One who excels in defeating his enemy does not join issue; One who excels in employing others humbles himself before them. This is known as the virtue of non-contention; This is known as making use of the efforts of others; This is known as matching the sublimity of heaven. "

" He who excels as a warrior is not warlike. He who excels as a fighter is not wrathful. He who excels in conquering the enemy does not strive. He who excels in employing men is lowly. This is called the virtue of not-striving. This is called utilising men's ability. This is called complying with heaven - since olden times the highest. "

" The best captain doesn’t rush in front. The fiercest fighter doesn’t bluster. The big winner isn’t competing. The best boss takes a low footing. This is the power of noncompetition. This is the right use of ability. To follow heaven’s lead has always been the best way. "

" Excellent warriors are not violent. Excellent soldiers are not furious. Excellent conquerors do not engage. Excellent leaders of people lower themselves. This is called the virtue of no strife. This is called the use of people's capacity. This is called the union with Heaven. It is the perfection of the ancients. "

" He that is skilled in war maketh no fierce gestures; the most efficient fighter bewareth of anger. He who conquereth refraineth from engaging in battle; he whom men most willingly obey continueth silently with his Work. So it is said: - He is mighty who fighteth not; he ruleth who uniteth with his subjects; he shineth whose will is that of Heaven.- "

" A good captain does not exhibit his martial prowess. A good warrior does not get himself angry. A good conqueror of enemies does not instigate a combat. A good employer of people puts himself below them. This is called the power (te) of non-contention. This is called using the strength of others. This is called perfection (chi) in matching the heaven of old. "

" One who makes a good general is not warlike;* One who makes a good fighter is not angry;** One who makes a great conqueror of his enemies does not strive;*3* One who knows how to manage the people well places himself under them. This is called the virtue of not competing. This is called the power of using people.*4* This is called the match of Heaven, the ultimate of the Ancients. "

" The great generals are not warlike The great warriors do not get angry Those who are good at defeating enemies do not engage them Those who are good at managing people lower themselves It is called the virtue of non-contention It is called the power of managing people It is called being harmonious with heaven The ultimate principle of the ancients "

" A good soldier Does not use mayhem. A good warrior Does not show anger. A good winner Does not contest. A good employer Remains humble. That is called the virtue of non-contention; It is also called knowing how to use people, And being worthy of Heaven. It was the ultimate principle of ancient times. "

" The man who excels as a commander is not warlike. The man who excels as a fighter is not wrathful. The man who excels as a conqueror takes no part in war. The man who excels in employing others places himself below them. This I call the virtue of not striving. This I call the power of employing others. This I call being the associate of Heaven - the supreme aim of antiquity. "

" The strategists say: "I dare not take the offensive but I take the defensive; I dare not advance an inch but I retreat a foot." This means: To march without formation, To stretch one's arm without showing it, To confront enemies without seeming to meet them, To hold weapons without seeming to have them. There is no greater disaster than to make light the enemy. Therefore when armies are mobilized and issues joined, The man who is sorry over the fact will win. "

" There is a saying among soldiers: I dare not make the first move but would rather play the guest; I dare not advance an inch but would rather withdraw a foot. This is called marching without appearing to move, Rolling up your sleeves without showing your arm, Capturing the enemy without attacking, Being armed without weapons. There is no greater catastrophe than underestimating the enemy. By underestimating the enemy, I almost lose what I value. Therefore when the battle is joined, The underdog will win. "

" 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. "

" There is the maxim of military strategists; I dare not be the first to invade, but rather be the invaded. Dare not press forward an inch, but rather retreat a foot. That is, to march without formations, To roll up the sleeves, To charge not in frontal attacks, To arm without weapons. There is no greater catastrophe than to underestimate the enemy. To underestimate the enemy might entail the loss of my treasures. Therefore when two equally matched armies meet, It is the man of sorrow who wins. "

" THE strategists have a saying: I dare not be a host, but rather a guest; I dare not advance an inch, but rather retreat a foot. This is called marching without moving, Rolling up one's sleeves without baring one's arms, Capturing the enemy without confronting him, Holding a weapon that is invisible. There is no greater calamity than to under-estimate the strength of your enemy. For to under-estimate the strength of your enemy is to lose your treasure. Therefore, when opposing troops meet in battle, victory belongs to the grieving side. "

" A military expert used to say: 'I dare not act as host [who takes the initiative] but act as guest [with reserve]. I dare not advance an inch, but I withdraw a foot." This is called marching without marching, threatening without arms, charging without hostility, seizing without weapons. No greater misfortune than making light of the enemy! When we make light of the enemy, it is almost as though we had lost our treasure--[compassion]. Thus, if matched armies encounter one another, the one who does so in sorrow is sure to conquer. "

" The strategists have the sayings: “When you doubt your ability to meet the enemy's attack, Take the offensive yourself” And “If you doubt your ability to advance an inch, then retreat a foot”. This latter is what we call to march without moving, To roll the sleeve, but present no bare arm, The hand that seems to hold, yet had no weapon in it, A host that can confront, yet presents no battle-front. Now the greatest of all calamities is to attack and find no enemy. I can have no enemy only at the price of losing my treasure. Therefore when armies are raised And issues joined it is he who does not delight in war that wins. "

" Those who use weapons have a saying which goes: "I don't presume to act like the host, and instead play the part of the guest; I don't advance an inch, but rather retreat a foot." This is called moving forward without moving forword— Rolling up one's sleeves without baring one's arms— Grasping firmly without holding a weapon— And enticing to fight when there's no opponent. Of disasters, none is greater than [thinking] you have no rival. To think you have no rival is to come close to losing my treasures. Therefore, when weapons are raised and [the opponents] are farily well matched, Then it's the one who feels grief that will win. "

" Military men have a saying: "I do not presume to act as master, I act as guest I do not presume to advance an inch, I retreat a foot." This is like "going forward without going forward rolling up the sleeves but baring no arm attacking without showing hostility drawing with no sword." Nothing brings greater disaster than the motto: "The enemy is nothing." Thinking, "the enemy is nothing": close to losing my Treasure. Yes, when they cross weapons and attack each other the one in mourning will win. "

" The handbook of the strategist has said: 'Do not invite the fight, accept it instead,' 'Better a foot behind than an inch too far ahead,' Which means: Look a man straight in the face and make no move, Roll up your sleeve and clench no fist, Open your hand and show no weapon, Bare your breast and find no foe. But as long as there be a foe, value him, Respect him, measure him, be humble toward him; Let him not strip from you, however strong he be, Compassion, the one wealth which can afford him. "

" Military tacticians have a saying: "I dare not be the aggressor, but rather the defender. I dare not advance an inch, but would rather retreat a foot." This is to move without moving, To raise one's fists without showing them, To lead the enemy on but against no adversary, To wield a weapon but not clash with the enemy's. No disaster is greater than taking the enemy lightly. If I take the enemy lightly, I am on the verge of losing my treasures. Hence, when opposing troops resist each other, the one stung by grief will be the victor. "

" In warfare there is a saying rather than a host better to be a guest rather than advance an inch better to retreat a foot this means to form no column to wear no armour to brandish no weapon to repulse no enemy no fate is worse than to have no enemy without an enemy we would lose our treasure thus when opponents are evenly matched the remorseful one prevails "

" The generals have a saying: "Rather than make the first move it is better to wait and see. Rather than advance an inch it is better to retreat a yard." This is called going forward without advancing, pushing back without using weapons. There is no greater misfortune than underestimating your enemy. Underestimating your enemy means thinking that he is evil. Thus you destroy your three treasures and become an enemy yourself. When two great forces oppose each other, the victory will go to the one that knows how to yield. "

" A great soldier used to say: "I plan not to be a Lord, but to be a follower; I plan not to advance an inch, but to recede a foot. This is called: Advancing with the advantage of Inner Life, baring the arm with the energy of Inner Life, grasping a weapon with the force of Inner Life, meeting the foe as a soldier of Inner Life. There is no calamity greater than lightly to engage in war. To engage lightly in war is to lose our treasure of gentleness. Therefore, when soldiers meet who are equally strong, He who is compassionate shall conquer. "

" There is a saying in the army: I do not presume to be the master, But become the guest. I do not dare advance an inch, But retreat a foot. This is called moving without moving, Rolling up sleeves without showing your arms, Repelling without opposing, Wielding without a weapon. There is no disaster greater than Contempt for the enemy. Contempt for the enemy - What a treasure is lost! Therefore, When the fighting gets hot, Those who grieve will conquer. "

" There are sayings on the use of arms: "Let us not be aggressors, but defend." "Let us not advance an inch, but retreat a foot." This is called carrying out no action, shaking no arm, facing no enemy, wielding no weapon. No calamity is greater than underestimating opponents. If you underestimate opponents, you're close to losing your treasure. So when opposing armies clash, the compassionate are the ones who win. "

" The strategists have a saying, I dare not play the host but play the guest, I dare not advance an inch but retreat a foot instead. This is known as marching forward when there is no road, Rolling up one's sleeves when there is no arm, Dragging one's adversary by force when there is no adversary, And taking up arms when there are no arms. There is no disaster greater than taking on an enemy too easily. So doing nearly cost me my treasure. Thus of two sides raising arms against each other, It is the one that is sorrow-stricken that wins. "

" A military expert used to say: "I dare not act as host [who takes the initiative] but act as guest [with reserve]. I dare not advance an inch, but I withdraw afoot." This is called marching without marching, threatening without arms, charging without hostility, seizing without weapons. No greater misfortune than making light of the enemy! When we make light of the enemy, it is almost as though we had lost our treasure - [compassion]. Thus, if matched armies encounter one another, the tenderer one is sure to conquer. "

" The expert in warfare says: Rather than dare make the attack I’d take the attack; rather than dare advance an inch I’d retreat a foot. It’s called marching without marching, rolling up your sleeves without flexing your muscles, being armed without weapons, giving the attacker no opponent. Nothing’s worse than attacking what yields. To attack what yields is to throw away the prize. So, when matched armies meet, the one who comes to grief is the true victor. "

" Warriors say: I dare not be like the host, But would rather be like the guest. I dare not advance an inch, But would rather retreat a foot. This is called marching without marching, Grabbing without arms, Charging without enemy, Seizing without weapons. No misfortune is worse Than underestimating the enemy. Underestimating the enemy, I risk losing my treasure. Therefore: When equal armies battle, The grieving one will be victorious. "

" A great strategist saith: -I dare not take the offensive. I prefer the defensive. I dare not advance an inch; I prefer to retreat a foot.- Place therefore the army where there is no army; prepare for action where there is no engagement; strike where there is no conflict; advance against the enemy where the enemy is not. There is no error so great as to engage in battle without sufficient force. To do so is to risk losing the gentleness which is beyond price. Thus when the lines actually engage, he who regretteth the necessity is the victor. "

" In engaging in warfare it is said: I dare not be the host but be the guest, I dare not advance an inch but retreat a foot. This is called to march without advancing, To roll up one's sleeves without baring one's arms, To throw a rope without an enemy, To carry without a weapon. Of all calamities (huo), None is greater than underestimating one's enemy. In underestimating my enemy, I risk losing my treasure (pao). Therefore when opposing armies are engaged in battle, The sorrowful party will win. "

" The commander of war has said: "I dare not be a host, but be a guest. I dare not advance one inch, but withdraw a foot." This means: To set up a march as if without one.* To stretch the arm as if without one. To confront the enemy as if without one.** To grasp war weapons as if without them. No calamity is greater than taking the enemy lightly. Taking the enemy lightly almost makes me lose my treasures.*3* Therefore, in raising arms against each other, The one with pity will win. "

" In using the military, there is a saying: I dare not be the host, but prefer to be the guest I dare not advance an inch, but prefer to withdraw a foot This is called marching in formation without formation Raising arms without arms Grappling enemies without enemies Holding weapons without weapons There is no greater disaster than to underestimate the enemy Underestimating the enemy almost made me lose my treasures So when evenly matched armies meet The side that is compassionate shall win "

" The military has a saying: I do not dare to play host, Much rather play guest; I do not dare to advance an inch, Much rather retreat a foot. This is called marching without formation, Flexing muscles without raising an arm, Facing up without confronting the enemy, Grasping firmly without holding weapons. No disaster is bigger than taking the enemy lightly; Taking the enemy lightly almost cost me my treasures. When two armies of equal strength confront, The one in grief wins. "

" A certain person of military experience has said, "I dare not be the host (to lead on the fight); I would rather be the guest. I dare not advance an inch (to make the first attack); I would rather retire a foot." Now this (principle if carried out) would, I say, result in there being no following of ranks, no baring of the arm, no charging of the enemy, no grasping of weapons. There is no calamity greater than making light of the enemy. By making light of the enemy, we are almost sure to lose our treasure. Therefore, when opposing warriors join in battle, the pitiful is always the conqueror. "

" There is a saying about using the military: I would not think of taking the offensive But only of defending my ground; I would not think of taking an inch But only of giving up a foot. This is what is called Deploying forward without bringing the troops, Throwing a punch without raising a hand, Grasping tightly without having a weapon in hand, Launching an assault without confronting an enemy. There is no calamity greater than underestimating the enemy, For underestimating the enemy is tantamount to losing your treasures. Hence, when two armies, evenly matched, cross swords in combat, It is the side that laments the need to do so that wins the day. "

" What I have to say is very easy to understand And is very easy to carry out, Yet there is no one in the world who is able to understand it And no one who is able to put it into practice. Now what is said has its lineage And what is done has its lord. It is only because it requires unprincipled knowing (wuzhi) That they do not understand me. But if those who understand me are rare, I am to be highly prized. Thus the sages dress in burlap Yet conceal jade in their bosom. "

" My doctrines are easy to understand and very easy to practice, But none in the world can understand or practice them. My doctrines have a source (Nature); my deeds have a master (Tao). It is because people do not understand this that they do not understand me. Few people know me, and therefore I am highly valued. Therefore the sage wears a coarse cloth on top and carries jade within his bosom. "

" My words are easy to understand and easy to perform, Yet no man under heaven knows them or practices them. My words have ancient beginnings. My actions are disciplined. Because men do not understand, they have no knowledge of me. Those that know me are few; Those that abuse me are honored. Therefore the sage wears rough clothing and holds the jewel in his heart. "

" 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. "

" My teachings are very easy to understand and very easy to practice, But no one can understand them and no one can practice them. In my words there is a principle. In the affairs of men there is a system. Because they know not these, They also know me not. Since there are few that know me, Therefore I am distinguished. Therefore the Sage wears a coarse cloth on top And carries jade within his bosom. "

" MY words are very easy to understand, and very easy to practise: But the world cannot understand them, nor practise them. My words have an Ancestor. My deeds have a Lord. The people have no knowledge of this. Therefore, they have no knowledge of me. The fewer persons know me, The nobler are they that follow me. Therefore, the Sage wears coarse clothes, While keeping the jade in his bosom. "

" My words are very easy to understand and very easy to practise, but in the world no one can understand, no one can practise them. Words have an ancestor; Deeds have a master [viz., Reason]. Since he is not understood, therefore I am not understood. Those who understand me are few, and thus I am distinguished. Therefore the holy man wears wool, and hides in his bosom his jewels. "

" My words are very easy to understand And very easy to put into practice. Yet no one under heaven understands them; No one puts them into practice. But my words have an ancestry, my deeds have a lord; And it is precisely because men do not understand this That they are unable to understand me. Few then understand me, but it is upon this very fact my value depends. It is indeed in this sense that “the Sage wears hair-cloth on top, But carries jade under neath his dress.” "

" My words are easy to understand, And easy to put into practice. Yet no one in the world can understand them, And no one can put them into practice. Now my words have an ancestor, and my deeds have a lord, And it's simply because [people] have no understanding [of them], that they therefore don't understand me. But when those who understand me are few, then I'm of great value. Therefore the Sage wears coarse woolen cloth, but inside it he holds on to jade. "

" My words are very easy to understand, very easy to practice. No one in the world can understand, No one can practice them. The words have an ancestor the practice has a master. They just do not understand and so they do not understand me. (So few understand me - a rare treasure indeed.) And so the Wise Person: Dressed in shabby clothes, jade under his shirt. "

" My way is so simple to feel, so easy to apply, That only a few will feel it or apply it. If it were not the lasting way, the natural way to try, If it were a passing way, everyone would try it. But however few shall go my way Or feel concerned with me, Some there are and those are they Who witness what they see: Sanity is a haircloth sheath With a jewel underneath. "

" My words are very easy to understand and very easy to practice. Yet no-one in the world can understand them; No-one can practice them. My words have their sources, my deeds their precedents. If people do not understand that, they do not understand me. The fewer who know me, the more valuable I am. That is why the Sage wears course clothes while carrying jade in his bosom. "

" My words are easy to understand easy to employ but no one can understand them no one can employ them words have an ancestor deeds have a master because they have no understanding people fail to understand me rare are they who understand me thus I am exalted the sage therefore wears coarse cloth and keeps his jade inside "

" My teachings are easy to understand and easy to put into practice. Yet your intellect will never grasp them, and if you try to practice them, you'll fail. My teachings are older than the world. How can you grasp their meaning? If you want to know me, look inside your heart. "

" My words are very easily known. They are very easily practiced. No one in the world can fully know them, No one in the world can fully practice them. My words come from one Source, My service is to one Ruler. The Master indeed knows the Inner Kingdom, That is why he knows the negation of self. Few there are who know the self. Because they know it not, they prize the self. That is why the self-controlled man wears wool. But in his bosom are jewels. "

" My words are very easy to understand, Very easy to practice. No one under heaven can understand them, No one can practice them. Words have ancestors, Deeds have masters. If people don't understand this, They don't understand me. Few understand me, And that is my value. Therefore the Sage wears rough clothing And carries jade inside. "

" My sayings are easy to recognize, and very easy to apply. But no one in the world can recognize them, and no one can apply them. Sayings have a source, events have a leader. It is only through ignorance that I am not known. Those who know me are rare; those who emulate me a noble. This is why sages dress plainly, and conceal what is precious. "

" My words are very easy to understand and very easy to put into practice, Yet no one in the world can understand them or put them into practice. Words have an ancestor and affairs have a sovereign. It is because people are ignorant that they fail to understand me. Those who understand me are few; Those who harm me are honoured. Therefore the sage, while clad in homespun, conceals on his person apriceless piece of jade. "

" My words are very easy to understand and very easy to practise, but in the world no one can understand, no one can practise them. Words have an ancestor ; Deeds have a master [viz., Reason]. Since he is not understood, therefore I am not understood. Those who understand me are few, and thus I am distinguished. Therefore the holy man wears wool, and hides in his bosom his jewels. "

" My words are so easy to understand, so easy to follow, and yet nobody in the world understands or follows them. Words come from an ancestry, deeds from a mastery: when these are unknown, so am I. In my obscurity is my value. That’s why the wise wear their jade under common clothes. "

" My words are very easy to understand And very easy to practice. Still, no one in the world Can understand or practice them. My words have an origin. My deeds have a sovereign. Truly, because people do not understand this, They do not understand me. That so few understand me is why I am treasured. Therefore, the sage wears coarse clothes, concealing jade. "

" My words are easy to understand and to perform; but is there anyone in the world who can understand them and perform them? My words derive from a creative and universal Principle, in accord with the One Law. Men, not knowing these, understand me not. Few are they that understand me; therefore am I the more to be valued. The Wise Man weareth sack-cloth, but guardeth his jewel in his bosom. "

" My words (yen) are very easy to understand (i-chih), Very easy to put into practice (i-hsing). But no one under heaven can understand (chih) them, No one can put them into practice. Words (yen) have their ruler (chün); Events (shih) have their progenitor (tsung). Because people do not understand (chih) this, Therefore they do not understand me. Those who understand me are rare, Those who follow (tsê) my teaching are (preciously) few (kuei). Therefore the sage wears hair-cloth, While carrying jade in his breast. "

" My words are very easily understood, and very easily put into practice. Yet no one in the world is able to understand and to practice them.* My words have their root; my deeds have their lord.** Just because the people do not know, they do not know me.*3* Those who know me are few. Those who emulate me are rare.*4* Therefore, the Sage wears coarse clothes on the outside, And bears precious jade near his breast.*5* "

" My words are easy to understand, easy to practice The world cannot understand, cannot practice My words have basis My actions have principle People do not understand this Therefore they do not understand me Those who understand me are few Thus I am highly valued Therefore the sage wears plain clothes but holds jade "

" My words are very easy to understand, And very easy to practice. Yet the world cannot understand, And cannot practice. My words have their point, My deeds have their grounds. But just because they are ignorant They cannot understand me. Those who understand me are few, Those who follow my rules are rare. That is why the sage wears coarse linen and holds his jade next to his skin. "

" My words are very easily known, and very easily practised. (Yet) none in the world can know them, or can practise them. The words have an ancestry, and the things have a Head. But because these are not understood, therefore I am not known. Few are they who know me. Worthy are they who copy me. For the sage wears a coarse garment, and hides his jewel in his bosom. "

" To know that you do not know is the best. To pretend to know when you do not know is a disease. Only when one recognizes this disease as a disease can one be free from the disease. The sage is free from the disease. Because he recognizes this disease to be disease, he is free from it. "

" Knowing ignorance is strength. Ignoring knowledge is sickness. If one is sick of sickness, then one is not sick. The sage is not sick because he is sick of sickness. Therefore he is not sick. "

" 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. "

" Who knows that he does not know is the highest; Who (pretends to) know what he does not know is sick-minded. And who recognizes sick-mindedness as sick-mindedness is not sick-minded. The Sage is not sick-minded. Because he recognizes sick-mindedness as sick-mindness, Therefore he is not sick-minded. "

" To realize that our knowledge is ignorance, This is a noble insight. To regard our ignorance as knowledge, This is mental sickness. Only when we are sick of our sickness Shall we cease to be sick. The Sage is not sick, being sick of sickness; This is the secret of health. "

" To know the unknowable, that is elevating. Not to know the knowable, that is sickness. Only by becoming sick of sickness can we be without sickness. The holy man is not sick. Because he is sick of sickness, therefore he is not sick. "

" “To know when one does not know is best. To think one knows when one does not know is a dire disease. Only he who recognizes this disease as a disease Can cure himself of the disease. The Sage's way of curing disease Also consists in making people recognize their diseases as diseases And thus ceasing to be diseased. "

" To know you don't know is best. Not to know you [don't] know is a flaw. Therefore, the Sage's not being flawed Stems from his recognizing a flaw as a flaw. Therefore, he is flawless. "

" "Aware but not aware of it: a high thing." Not aware but aware of it: sick of this. Simply sick of the sickness - and so no longer sick. The Wise Person's lack of this sickness: He became sick of being sick, and so he's no longer sick. "

" A man who knows how little he knows is well, A man who knows how much he knows is sick. If, when you see the symptoms, you can tell, Your cure is quick. A sound man knows that sickness makes him sick And before he catches it his cure is quick. "

" To know yet appear not knowing is best. To not know yet appear knowing is sickness. Whoever is sick of sickness will not be sick. The Sage is never sick, because he is sick of sickness. Thereby he is never sick. "

" To understand yet not understand is transcendence not to understand yet understand is affliction the reason the sage is not afflicted is because he treats affliction as affliction hence he is not afflicted "

" Not-knowing is true knowledge. Presuming to know is a disease. First realize that you are sick; then you can move toward health. The Master is her own physician. She has healed herself of all knowing. Thus she is truly whole. "

" To know that we are ignorant is a high attainment. To be ignorant and to think we know is a defect. The Master indeed can cure this defect. That is why he has not this defect. The self-controlled man has not this defect, He takes hold of his defect and cures it. That is why he has not this defect. "

" Know not-knowing: supreme. Not know knowing: faulty. Only faulting faults is faultless. The Sage is faultless By faulting faults, And so is without fault. "

" To know unconsciously is best. To presume to know what you don't is sick. Only by recognizing the sickness of sickness is it possible to be not sick. The sages' freedom from ills was from recognizing the sickness of sickness, so they didn't suffer from sickness. "

" To know yet to think that one does not know is best; Not to know yet to think that one knows will lead to difficulty. It is by being alive to difficulty that one can avoid it. The sage meets with no difficulty. It is because he is alive to it that he meets with no difficulty. "

" To know the unknowable that is elevating. Not to know the knowable that is sickness. Only by becoming sick of sickness we can be without sickness. The holy man is not sick. Because he is sick of sickness, therefore he is not sick. "

" To know without knowing is best. Not knowing without knowing it is sick. To be sick of sickness is the only cure. The wise aren’t sick. They’re sick of sickness, so they’re well. "

" Knowing that you do not know is the best. Not knowing that you do not know is an illness. Truly, only those who see illness as illness Can avoid illness. The sage is not ill, Because he sees illness as illness. Therefore he is not ill. "

" To know, yet to know nothing, is the highest; not to know, yet to pretend to knowledge, is a distemper. Painful is this distemper; therefore we shun it. The wise man hath it not. Knowing it to be bound up with Sorrow, he putteth it away from him. "

" From knowing to not knowing (chih, pu chih), This is superior. From not knowing to knowing (pu chih, chih), This is sickness. It is by being sick of sickness, That one is not sick. The sage is not sick. Because he is sick of sickness, Therefore he is not sick. "

" He who knows that he does not know is the best. He who does not know but pretends to know is sick.* He who realizes the sickness is sickness Doesn't have any sickness. The Sage is without sickness Because he realizes the sickness is sickness. Therefore, he doesn't have any sickness. "

" To know that you do not know is highest To not know but think you know is flawed Only when one recognizes the fault as a fault Can one be without fault The sages are without fault Because they recognize the fault as a fault That is why they are without fault "

" To know one does not know Is the best; To not know but claim one knows Is sickness. The sage is not sick Because he sees sickness as sickness. Only when one sees sickness as sickness Can one be not sick. "

" The best part of knowledge is (conscious) ignorance. The disease of ignorance is (the conceit of) knowledge. If one only takes this disease for what it is, a disease, he will thereby be free from it. The sage has not this disease, because he takes it for what it is, and straight-way he is free from it. "

" Knowing that one does not know is knowing at its best, But not knowing that one knows is suffering from a disease. Thus, the reason the sages are free of disease Is because they recognize the disease as a disease. This is why they are not afflicted. "

" If the common people do not hold your authority in awe, Then some greater authority is on its way. Do not reduce the size of their places of residence And do not lower their standard of living. It is only because you do not lower their standard of living That they do not become disaffected. It is for this reason that sages know themselves But do not show off; They love themselves But are not precious. Hence, eschewing one they take the other. "

" When the people do not fear what is dreadful, Then what is greatly dreadful will fall upon them. Do not reduce the living space of their dwellings. Do no oppress their lives. It is because you do not oppress them that they are not oppressed. Therefore the sage knows himself but does not show himself. He loves himself but does not exalt himself. Therefore he rejects the one but accepts the other. "

" When men lack a sense of awe, there will be disaster. Do not intrude in their homes. Do not harass them at work. If you do not interfere, they will not weary of you. Therefore the sage knows himself but makes no show, Has self-respect but is not arrogant. He lets go of that and chooses this. "

" 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. "

" When people have no fear of force, Then (as is the common practice) great force descends upon them. Despise not their dwellings, Dislike not their progeny. Because you do not dislike them, You will not be disliked yourself. Therefore the Sage knows himself, but does not show himself, Loves himself, but does not exalt himself. Therefore he rejects the one (force) and accepts the other (gentility). "

" WHEN the people no longer fear your power, It is a sign that a greater power is coming. Interfere not lightly vith their dwelling, Nor lay heavy burdens upon their livelihood. Only when you cease to weary them, They will cease to be wearied of you. Therefore, the Sage knows himself, But makes no show of himself, Loves himself, But does not exalt himself. He prefers what is within to what is without. "

" If the people do not fear the dreadful, the great dreadful will come, surely. Let them not deem their lives narrow. Let them not deem their lot wearisome. When it is not deemed wearisome, then it will not be wearisome. Therefore the holy man knows himself but does not display himself. He holds himself dear but does not honor himself. Thus he discards the latter and chooses the former. "

" Never mind if the people are not intimidated by your authority. A Mightier Authority will deal with them in the end. Do not narrow their dwelling or harass their lives; And for the very reason that you do not harass them, They will cease to turn from you. Therefore the Sage knows himself but does not show himself. Knows his own value, but does not put himself on high. Truly, he rejects that but takes this”. "

" When the people don't respect those in power, then what they greatly fear is about to arrive. Don't narrow the size of the places in which they live; Don't oppress them in their means of livelihood. It's simply because you do not oppress them, that they therefore will not be fed up. Therefore the Sage knows himself but doesn't show himself; he cherishes himself but doesn't value himself. For this reason, he rejects that and takes this. "

" When the people are not in awe of your majesty then great majesty has been achieved. Do not restrict where they can live do not tire them out by taxing what they live on. Simply do not tire them and they will not tire of you. And so, the Wise Person: Knows himself does not make a show of himself. Loves himself does not exalt himself. Yes, he leaves 'that' aside, and attends to 'this.' "

" Upon those who defy authority It shall be visited, But not behind prison walls Nor through oppression of their kin; Men sanely led Are not led by duress. To know yourself and not show yourself, To think well of yourself and not tell of yourself, Be that your no and your yes. "

" If people do not fear the awesome, something more awful is imminent. But do not be disrespectful of their dwellings. If not oppressed, they will not press. That is why the Sage knows himself but does not reveal himself. He has self-respect, but does not seek recognition. Hence, he rejects one and takes the other. "

" When people no longer fear authority a greater authority will appear don't restrict where people dwell don't repress how people live if they aren't repressed they won't protest thus the sage knows himself but doesn't reveal himself he loves himself but doesn't exalt himself thus he picks this over that "

" When they lose their sense of awe, people turn to religion. When they no longer trust themselves, they begin to depend upon authority. Therefore the Master steps back so that people won't be confused. He teaches without a teaching, so that people will have nothing to learn. "

" If the people do not dread majesty, Then great majesty will come to them. Let them guard the innermost of their dwellings, Let them press towards the innermost of their life. The Master indeed is not bound, That is why he is not bound. That is how the self-controlled man knows the Self and perceives the not-Self. He loves the Self, and honours the not-Self. Therefore he passes away from the latter and takes hold of the former. "

" When people are not in awe of power, Power becomes great. Do not intrude into their homes, Do not make their lives weary. If you do not weary them, They will not becoem weary of you. Therefore the Sage Has self-knowledge without self-display, Self-love without personal pride, Rejects one, accepts the other. "

" When the people are not awed by authority, then great authority is attained. Their homes are not small to them, their livelihood not tiresome. Just because they do not tire of it, it is not tiresome to them. Therefore sages know themselves but do not see themselves. They take care of themselves but do not exalt themselves. So they take one and leave the other. "

" When the people lack a proper sense of awe, then some awful visitationwill descend upon them. Do not constrict their living space; Do not press down on their means of livelihood. It is because you do not press down on them that they will not wearyof the burden. Hence the sage knows himself but does not display himself, Loves himself but does not exalt himself. Therefore he discards the one and takes the other. "

" If the people do not fear the dreadful, the great dreadful will come, surely. Do not render their lives narrow. Do not make their lot wearisome. When it is not made wearisome, then it will not be wearisome. Therefore, the holy man knows himself but does not display himself. He holds himself dear but does not honor himself. Thus he discards the latter and chooses the former. "

" When we don’t fear what we should fear we are in fearful danger. We ought not to live in narrow houses, we ought not to do stupid work. If we don’t accept stupidity we won’t act stupidly. So, wise souls know but don’t show themselves, look after but don’t prize themselves, letting the one go, keeping the other. "

" When people do not dread authorities, Then a greater dread descends. Do not crowd their dwellings. Do not make them weary at their work. If you do not make them weary, They will not be weary of you. Therefore, the sage knows himself, But does not parade. He cherishes himself, But does not praise himself. He discards the one, And chooses the other. "

" When men fear not that which is to be feared, that which they fear cometh upon them. Let them not live, without thought, the superficial life. Let them not weary of the Spring of Life! By avoiding the superficial life, this weariness cometh not upon them. These things the wise man knoweth, not showeth: he loveth himself, without isolating his value. He accepteth the former and rejecteth the latter. "

" When the people fear no power, Then great power has indeed arrived. Do not disturb them in their dwellings, Do not weary them in their living. It is because you do not weary (pu yen) them, That they are not wearied of you. Therefore the sage knows himself (tzu chih), But does not see himself (tzu chien). He loves himself (tzu ai), But does not exalt himself (tzu kuei). Therefore he leaves that and takes this. "

" If the people do not dread power, There will be the appearance of great power. Do not restrict their living quarters. Do not disturb their livelihood.* Just because one does not annoy them,** He will not be annoyed by them.*3* Therefore, the Sage knows himself but does not display himself.*4* He loves himself but does not distinguish himself.*5* Therefore, he rejects that to prefer this. "

" When people no longer fear force They bring about greater force Do not limit their place Do not reject their livelihood Because the ruler does not reject them Therefore they do not reject the ruler Therefore the sages: Know themselves but do not glorify themselves Respect themselves but do not praise themselves Thus they discard that and take this "

" When the common people no longer fear terror, A great terror is imminent. Do not constrict their living space; Do not oppress their livelihood. Only when there is no oppression, Will people not feel tired of living. Therefore the sage knows his own worth and does not exhibit himself. He loves himself but does not promote himself. Thus he rejects one and prefers the other. "

" When people do not stand in awe of present dangers, they run into greater ones. They should beware of finding their house too narrow, and despising their condition of life. If they do not despise it, it will not despise them. This is why the sage, while he knows himself, does not show himself off; and while he loves himself, does not rate himself high. He puts aside the one thing, that he may attend to the other. "

" He who is brave in daring will be killed. He who is brave in not daring will live. Of these two, one is advantageous and one is harmful. Who knows why Heaven dislikes what it dislikes? Even the sage considers it a difficult question. The Way of Heaven does not compete, and yet is skillfully achieves victory. It does not speak, and yet it skillfully responds to things. It comes to you without your invitation. It is not anxious about things and yet it plans well. Heaven's net is indeed vast. Though its meshes are wide, it misses nothing. "

" A brave and passionate man will kill or be killed. A brave and calm man will always preserve life. Of these two which is good and which is harmful? Some things are not favored by heaven. Who knows why? Even the sage is unsure of this. The Tao of heaven does not strive, and yet it overcomes. It does not speak, and yet is answered. It does not ask, yet is supplied with all its needs. It seems at ease, and yet it follows a plan. Heaven's net cast wide. Though its meshes are coarse, nothing slips through. "

" 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. "

" Who is brave in daring (you) kill, Who is brave in not daring (you) let live. In these two, There is some advantage and some disadvantage. (Even if) Heaven dislikes certain people, Who would know (who are to be killed and) why? Therefore even the Sage regards it as a difficult question. Heaven's Way (Tao) is good at conquest without strife, Rewarding (vice and virtue) without words, Making its appearance without call, Achieving results without obvious design. The heaven's net is broad and wide. With big meshes, yet letting nothing slip through. "

" HE who is brave in daring will be killed; He who is brave in not daring will survive. Of these two kinds of bravery, one is beneficial, while the other proves harmful. Some things are detested by Heaven, But who knows the reason? Even the Sage is baffled by such a question. It is Heaven's Way to conquer without striving, To get responses without speaking, To induce the people to come without summoning, To act according to plans without haste. Vast is Heaven's net; Sparse-meshed it is, and yet Nothing can slip through it. "

" Courage, if carried to daring, leads to death; courage, if not carried to daring, leads to life. Either of these two things is sometimes beneficial, sometimes harmful. "Why ’t is by heaven rejected, Who has the reason detected?" Therefore the holy man also regards it as difficult. The Heavenly Reason strives not, but it is sure to conquer. It speaks not, but it is sure to respond. It summons not, but it comes of itself. It works patiently, but is sure in its designs. Heaven's net is vast, so vast. It is wide-meshed, but it loses nothing. "

" He whose braveness lies in daring, slays. He whose braveness lies in not daring , gives life. Of these two, either may be profitable or unprofitable. But “Heaven hates what it hates; None can know the reason why”. Wherefore the Sage, too, disallows it. For it is the way of Heaven not to strive but none the less to conquer, Not to speak, but none the less to get an answer, Not to beckon; yet things come to it of themselves. Heaven is like one who says little, yet none the less has laid his plans. Heaven's net is wide; Coarse are the meshes, yet nothing slips through. "

" If you're brave in being daring, you'll be killed; If you're brave in not being daring, you'll live. With these two things, in one case there's profit, in the other there's harm. The things Heaven hates—who knows why? The Way of Heaven is not to fight yet to be good at winning— Not to speak yet skillfully respond - No one summons it, yet it comes on its own - To be at ease yet carefully plan. Heaven's net is large and vast; Its mesh may be coarse yet nothing slips through. "

" "One who shows bravery by being daring will get killed one who shows bravery by not being daring will survive.' But in both these cases: "Sometimes it helps, sometimes it harms." "What Heaven picks to hate - who knows the reason?" And so the Wise Person: Treats things as difficult. Heaven's Way: Not contending, but excels at overcoming not speaking, but excels in getting answers not summoning, but people come of themselves lax, but excels at organization. Heaven's net is very wide - loosely woven, but it lets nothing slip by. "

" A man with outward courage dares to die, A man with inward courage dares to live; But either of these men Has a better and a worse side than the other. And who can tell exactly to which qualities heaven objects? Heaven does nothing to win the day, Says nothing-Is echoed, Orders nothing-Is obeyed, Advises nothing-Is right: And which of us, seeing that nothing is outside the vast Wide-meshed net of heaven, knows just how it is cast? "

" To have the courage to dare is to die. To have the courage to dare not is to live. Heaven abominates in both these cases, whether harmful or beneficial. Who knows why? Even the Sage feels it is difficult. The Tao of heaven does not contend, yet it easily wins; It does not speak, yet gets a good response; It comes without being called; It is calm, yet everything is minutely planned. The web of heaven is so vast, so vast. Though its mesh is wide, it loses nothing. "

" Daring to act means death daring not to act means life of these two one benefits one harms what Heaven hates who knows the reasons the Way of Heaven wins easily without a fight answers wisely without a word comes quickly without a summons plans ingeniously without a thought the Net of Heaven is all-embracing it mesh is wide but nothing escapes "

" The Tao is always at ease. It overcomes without competing, answers without speaking a word, arrives without being summoned, accomplishes without a plan. Its net covers the whole universe. And though its meshes are wide, it doesn't let a thing slip through. "

" A man with courage and daring is slain, A man with courage and self-restraint lives. Of these two, the one has benefit, the other has injury. Who can tell why one of them should incur Heaven's Wrath? Because of this the self-controlled man has doubt and difficulty. Heavenly Tao strives not, but conquers by love; It speaks not, but responds in Love; It calls not to men, but of themselves they come; It slowly is made manifest, yet its plans are laid in Love. The net of Heaven is widely meshed; the meshes are far apart, yet nothing escapes from it. "

" Courage to dare kills, Courage not to dare saves. One brings profit, one brings harm. Heaven hates what it hates - Who knows why? Even the Sage finds it difficult. Heaven's Tao does not contend But prevails, Does not speak, But responds, Is not summoned, But arrives, Is utterly still, But plans all actions. Heaven's net is wide, wide, Loose - But nothing slips through. "

" Boldness in daring means killing; boldness in not daring means life. These two may help and may harm. Who knows the reason for what heaven dislikes? That is why even sages find it hard for them. The Way of heaven wins well without contest, responds well without speech, comes of itself uncalled, relaxed yet very resourceful. The net of heaven is vast; the holes are large but don't let slip. "

" He who is fearless in being bold will meet with his death; He who is fearless in being timid will stay alive. Of the two, one leads to good, the other to harm. Heaven hates what it hates, Who knows the reason why? Therefore even the sage treats some things as difficult. The way of heaven Excels in overcoming though it does not contend, In responding though it does not speak, In attracting though it does not summon, In laying plans though it appears slack. The net of heaven is cast wide. Though the mesh is not fine, yet nothing ever slips through. "

" Courage, if carried to daring, leads to death ; courage, if not carried to daring, leads to life. Either of these two things is sometimes beneficial, sometimes harmful. Why 't is by heaven rejected, Who has the reason detected? Therefore the holy man also regards it as difficult. The Heavenly Reason strives not, but it is sure to conquer. It speaks not, but it is sure to respond. It summons not, but it comes of itself. It works patiently but is sure in its designs. Heaven's net is vast, so vast. It is wide-meshed, but it loses nothing. "

" Brave daring leads to death. Brave caution leads to life. The choice can be the right one or the wrong one. Who will interpret the judgment of heaven? Even the wise soul finds it hard. The way of heaven doesn’t compete yet wins handily, doesn’t speak yet answers fully, doesn’t summon yet attracts. It acts perfectly easily. The net of heaven is vast, vast, wide-meshed, yet misses nothing. "

" Those who have the courage to dare will perish. Those who have the courage not to dare will live. Of those two, one is beneficial and one is harmful. What Heaven detests, who knows why? Even the sage considers it difficult. Heaven's Way does not contend, Yet it certainly triumphs. It does not speak, Yet it certainly answers. It does not summon, Yet things come by themselves. It seems to be at rest, Yet it certainly has a plan. Heaven's net is very vast. It is sparsely meshed, yet nothing slips through. "

" One man, daring, is executed; another, not daring, liveth. It would seem as if the one course were profitable and the other detrimental. Yet when Heaven smiteth a man, who shall assign the cause thereof? Therefore the sage is diffident. The Tao of Heaven contendeth not, yet it overcometh; it is silent, yet its need is answered; it summoneth none, but all men come to it of their free will. Its method is quietness, yet its will is efficient. Large are the meshes of Heaven's Net; wide open, yet letting none escape. "

" One who is courageous out of daring (kan) is killed. One who is courageous out of not daring lives. Of these two, this is beneficial while that is harmful. What heaven hates, who knows the reason? Therefore even the sage takes it to be difficult. The way of heaven: Without contending (cheng), it is yet good at winning, Without speaking, it is yet good in responding, Without being beckoned, it yet comes of its own accord, Unhurried, it is yet good at planning (mou). The net of heaven is vast, Widely spaced, yet missing nothing. "

" To be brave in daring is to be killed.* To be brave in not daring is to live.** Both of them are either beneficial or harmful.*3* Who knows the real reason for heaven's hatred? Even the Sage would find it difficult.*4* The Tao of heaven does not compete, but is good in winning;*5* does not speak, but is good in responding;*6* does not summon, but things come by themselves;*7* behaves calmly, but is good in planning.*8* The net of heaven is so vast. Although it is wide open, it loses nothing. "

" The bold in daring will be killed The bold in not daring will survive Of these two, one may benefit, the other may harm The one hated by heaven - who knows the reason? Even the sages still find this difficult The Tao of heaven: Does not contend and yet excels in winning Does not speak and yet excels in responding Is not summoned and yet comes on its own Is unhurried and yet excels in planning The heavenly net is vast Loose, and yet does not let anything slip through "

" Daring to be bold means death; Daring to be not bold means life. Of the two, One seems beneficial and the other harmful. Whichever Heaven disapproves, Who knows why? The Dao of Heaven Does not contend and yet knows how to win; Does not speak and yet knows how to respond; Does not wait to be summoned but just shows up. It seems at ease and yet plans well. The net of Heaven spreads far and wide; It seems slack and yet nothing slips through. "

" One man who has the courage to dare, will be slain; and another who has the courage to restrain himself (not to dare), will survive. Of these two, one seems to have the advantage and the other the damage. But who can tell why either of them should be the object of Heaven's hatred? This is why the sage holds it difficult (to act). The Tau of Heaven does not strive, yet conquers well, - does not speak, yet answers well, - does not call, yet things come of their own accord, - is slack, yet plans well. The net of heaven is very wide in its meshes, and yet misses nothing. "

" Those who are courageous in feats of daring will die because of it; While those whose courage is tempered by prudence will preserve their lives. In these two cases, courage can either put one in harm’s way, or be beneficial. Who can understand why tian despises the things that it does? Tian’s way (dao) is winning the war without going to battle, Is answering effectively without saying a word, Is coming of its own accord without being summoned, And is laying plans skillfully while remaining free and easy. Tian’s net is cast wide, And although coarse in its mesh, nothing slips through it. "

" If the common people are really not afraid of dying How can one frighten them by threatening to kill them? But if the people are really afraid of dying And know that we will arrest and kill those who do perverse things, Who among them would dare to do them? If the people are really afraid of dying Then there will always be an executioner. To stand in for the executioner in killing people Is to stand in for the master carpenter in cutting his lumber. Of those who would thus stand in for the master carpenter, Few get away without injuring their own hands. "

" The people are not afraid of death. Why, then, threaten them with death? Suppose the people are always afraid of death and we can seize those who are vicious and kill them, Who would dare to do so? There is always the master executioner (Heaven) who kills. To undertake executions for the master executioner is like hewing wood for the master carpenter. Whoever undertakes hewing wood for the master carpenter rarely escapes injuring his own hands. "

" If men are not afraid to die, It is of no avail to threaten them with death. If men live in constant fear of dying, And if breaking the law means that a man will be killed, Who will dare to break the law? There is always an official executioner. If you try to take his place, It is like try to be a master carpenter and cutting wood. If you try to cut wood like a master carpenter, you will only hurt your hand. "

" 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! "

" The people are not afraid of death; Why threaten them with death? Supposing that the people are afraid of death, And we can seize and kill the unruly, Who would dare to do so? Often it happens that the executioner is killed. And to take the place of the executioner Is like handling the hatchet for the master carpenter. He who handles the hatchet for the master carpenter seldom escapes injury to his hands. "

" WHEN the people are no longer afraid of death, Why scare them with the spectre of death? If you could make the people always afraid of death, And they still persisted in breaking the law, Then you might with reason arrest and execute them, And who would dare to break the law? Is not the Great Executor always there to kill? To do the killing for the Great Executor Is to chop wood for a master carpenter, And you would be lucky indeed if you did not hurt your own hand! "

" If the people do not fear death, how can they be frightened by death? If we make people fear death, and supposing some would [still] venture to rebel, if we seize them for capital punishment, who will dare? There is always an executioner who kills. Now to take the place of the executioner who kills is taking the place of the great carpenter who hews. If a man takes the place of the great carpenter who hews, he will rarely, indeed, fail to injure his hand. "

" The people are not frightened of death. What then is the use of trying to intimidate them with the death-penalty? And even supposing people were generally frightened of death And did not regard it as an everyday thing, Which of us would dare to seize them and slay them? There is the Lord of Slaughter always ready for this task, And to do it in his stead is like thrusting oneself into the master-carpenter's place And doing his chipping for him. Now “he who tries to do the master-carpenter's chipping for him is lucky if he does not cut his hand.” "

" If the people were constant [in their behavior] and yet did not fear death, How could you use execution to intimidate them? If you brought it about that the people were constant [in their behavior] and moreover feared, and [we] took those who behaved in abnormal ways and killed them—who would dare act in this way?! If the people are constant and moreover necessarily fear death, then we constantly have the one in charge of executions. Now killing people in place of the one in charge of executions, this [is like] cutting wood in place of the head carpenter. And of those who cut wood in place of the head carpenter, very few do not hurt their hands! "

" "The people are always lacking in the fear of death." Then why frighten them with death? Supposing the people always had the fear of death, and we could catch law breakers and kill them - who would dare? There is always The Executioner - he does the killing. Doing the killing in The Executioner's place, this is like "doing the cutting in the master carpenter's place." One who cuts in the master carpenter's place - seldom it is he does not cut his hand. "

" People starve If taxes eat their grain, And the faults of starving people Are the fault of their rulers. That is why people rebel. Men who have to fight for their living And are not afraid to die for it Are higher men than those who, stationed high, Are too fat to dare to die. "

" If the people do not fear death, it is useless to threaten them with the spectre of death. If the people have a normal fear of death, and some do something unorthodox, Then I would catch them and put them to death. Who would dare break the law? There is always an executioner in charge of killing. If someone tries to do the killing for the executioner, it is called trying to chop wood for the Great Carpenter. Few who substitute for the Great Carpenter do not injure their own limbs. "

" If people no longer fear death why do we threaten to kill them and if others fear death and still act perverse and we catch and kill them who else will dare as long as people fear death the executioner will exist to kill in the executioner's place is to take the carpenter's place who takes the carpenter's place is bound to hurt his hands "

" If you realize that all things change, there is nothing you will try to hold on to. If you aren't afraid of dying, there is nothing you can't achieve. Trying to control the future is like trying to take the master carpenter's place. When you handle the master carpenter's tools, chances are that you'llcut your hand. "

" If the people do not fear death, How then can you frighten them by death? But if you cause the people continually to fear death, And if one of them becomes a great criminal, Can you take hold of him and slay him? Would you dare to this? There is always one, the Executioner, who kills men. But, on the contrary, if you kill as if you were Executioner, It would be as if you tried to do the work of a Master Carpenter. In attempting to do the work of a Master Carpenter, Few there be who do not wound their own hands. "

" If people do not fear death, How dare you threaten them with death? But if people with a normal fear of death Are about to do something vicious, And I could seize and execute them, Who would dare? There is always an official executioner. Trying to take the executioner's place, Is like trying to replace a master woodworker - Few would not slice their own hands. "

" If people usually don't fear death, how can death be used to scare them? If people are made to fear death, and you catch them and kill them when they act oddly, who would dare? There are always executioners. And to kill in the place of an executioner is taking the place of a master carver. Those who take the place of a master carver rarely avoid cutting their hands. "

" When the people are not afraid of death, wherefore frighten them withdeath? Were the people always afraid of death, and were I able to arrest andput to death those who innovate, then who would dare? There is a regular executioner whose charge it is to kill. To kill on behalf of the executioner is what is described as choppingwood on behalf of the master carpenter. In chopping wood on behalf of the master carpenter, there are few whoescape hurting their own hands instead. "

" If the people do not fear death, how can they be frightened by death? If we make people fear death, and supposing some would [still] venture to rebel, if we seize them for capital punishment, who will dare? There is always an executioner who kills. Now to take the place of the executioner who kills is taking the place of the great carpenter who hews. If a man takes the place of the great carpenter who hews, he will rarely, indeed, fail to injure his hand. "

" When normal, decent people don’t fear death, how can you use death to frighten them? Even when they have a normal fear of death, who of us dare take and kill the one who doesn’t? When people are normal and decent and death-fearing, there’s always an executioner. To take the place of that executioner is to take the place of the great carpenter. People who cut the great carpenter’s wood seldom get off with their hands unhurt. "

" If people are not afraid of dying, Why threaten them with death? If people live in constant fear of death, And if breaking the law is punished by death, Then who would dare? There is one appointed supreme executioner. Truly, trying to take the place of the supreme executioner Is like trying to carve wood like a master carpenter. Of those who try to carve wood like a master carpenter, There are few who do not injure their hands. "

" The people have no fear of death; why then seek to awe them by the threat of death? If the people feared death and I could put to death evil-doers, who would dare to offend? There is one appointed to inflict death. He who would usurp that position resembleth a hewer of wood doing the work of a carpenter. Such an one, presumptuous, will be sure to cut his own hands. "

" The people do not fear death, Why threaten them with death? Suppose the people always fear death, One who does strange things (ch'i), I shall seize and kill, Then who dares [to do strange things]? Killing is carried out by the executioner. To replace the executioner and kill, Is like chopping wood in place of the master carpenter. To chop wood in place of the master carpenter, Rarely one does not hurt one's own hand. "

" If the people do not fear death, Why threaten them with death? If we let the people always fear death, And we capture and kill those who use trickery,* Who would dare [to use trickery]?** Those responsible for executions perform executions. But those who perform executions for them Are doing no more than carving wood for the greater carpenter. And those who carve wood for the great carpenter Can rarely fail to injure their own hands.*3* "

" People do not fear death How can they be threatened with death? If people are made to constantly fear death Then those who act unlawfully I can capture and kill them Who would dare? There exists a master executioner that kills If we substitute for the master executioner to kill It is like substituting for the great carpenter to cut Those who substitute for the great carpenter to cut It is rare that they do not hurt their own hands "

" If the common people do not fear death, Why scare them with death? If you can make them constantly fear death, And there are still those who commit evil, We could then arrest them and put them to death. Who would dare? Killing is normally the job of the executioner. To substitute the executioner to do the killing Is like chopping wood in place of the master woodcutter. For if you chop wood in place of the master woodcutter, It would hardly be possible if you did not injure your hand. "

" When the people do not fear death, to what purpose is death still used (as a punishment) to overawe them? And should the people be kept in continual fear of death, and I lay hold of those who are not to be so intimidated and slay them, - who would dare? There is always the Great Executioner. Now for any man to act the Executioner's part, I say, it is hewing out the Great Architect's work for him. And he who undertakes to hew for the Great Architect rarely fails to cut his hands. "

" The people starve because the ruler eats too much tax-grain. Therefore they starve. They are difficult to rule because their ruler does too many things. Therefore they are difficult to rule. The people take death lightly because their ruler strives for life too vigorously. Therefore they take death lightly. It is only those who do not seek after life that excel in making life valuable. "

" Why are the people starving? Because the rulers eat up the money in taxes. Therefore the people are starving. Why are the people rebellious? Because the rulers interfere too much. Therefore they are rebellious. Why do the people think so little of death? Because the rulers demand too much of life. Therefore the people take death lightly. Having little to live on, one knows better than to value life too much. "

" 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. "

" When people are hungry, It is because their rulers eat too much tax-grain. Therefore the unruliness of hungry people Is due to the interference of their rulers. That is why they are unruly. The people are not afraid of death, Because they are anxious to make a living. That is why they are not afraid of death. It is those who interfere not with their living That are wise in exalting life. "

" WHY are the people starving? Because those above them are taxing them too heavily. That is why they are starving. Why are the people hard to manage? Because those above them are fussy and have private ends to serve. That is why they are hard to manage. Why do the people make light of death? Because those above them make too much of life. That is why they make light of death. The people have simply nothing to live upon! They know better than to value such a life! "

" The people hunger because their superiors consume too many taxes; therefore they hunger. The people are difficult to govern because their superiors are too meddlesome; therefore they are difficult to govern. The people make light of death on account of the intensity of their clinging to life; therefore they make light of death. He who is not bent on life is worthier than he who esteems life. "

" The people starve because those above them eat too much tax-grain. That is the only reason why they starve. The people are difficult to keep in order because those above them interfere. That is the only reason why they are so difficult to keep in order. The people attach no importance to death, Because those above them are too grossly absorbed in the pursuit of life. That is why they attach no importance to death. And indeed, in that their hearts are so little set on life They are superior to these who set store by life. "

" The reason why people starve, Is because they take so much in tax-grain. Therefore they starve. The reason why the common people cannot be ruled, Is because their superiors have their reason for acting. Therefore they cannot be ruled. The reason why people take death lightly, Is because they so avidly seek after life. Therefore they take death lightly. Only those who do not act for the purpose of living - Only these are superior to those who value life. "

" The people are starving.' It is because those high up eat too much tax grain, this is why they are starving. 'The people are hard to govern.' It is because there is Working among those high up, this is why they are hard to govern. 'The people take death lightly.' It is because they pursue a lavish life, this is why they take death lightly. Simply: Those who do not Work at 'living' - these are better men than those who 'love life.' "

" Death is no threat to people Who are not afraid to die; But even if these offenders feared death all day, Who should be rash enough To act as executioner? Nature is executioner. When man usurps the place, A carpenter's apprentice takes the place of the master: And 'an apprentice hacking with the master's axe May slice his own hand.' "

" If the people starve, it is because those above them tax their livelihood too heavily. That is why they starve. If the people are unruly, It is because those above them are too Active. That is why they are unruly. If the people take death lightly, it is because they seek life's bounty. That is why they take death lightly. Those who live life without striving are exemplars of valuing life. "

" The reason the people are hungry is because those above levy so many taxes thus the people are hungry the reason the people are hard to rule is because those above are so forceful thus the people are hard to rule the reason people think little of death is because those above think so much of life thus the people think little of death meanwhile those who do nothing to live are more esteemed than those who love life "

" When taxes are too high, people go hungry. When the government is too intrusive, people lose their spirit. Act for the people's benefit. Trust them; leave them alone. "

" The people are hungry. Because they who are over the food tax it heavily That is why the people are hungry. The people are difficult to govern. Because the rulers trust in possessions and activities That is why the people are difficult to govern. The people make light of death. Because they work hard in order to save their life, That is why they make light of death. A Master indeed is he whose life-activities are from within. He excels all man in his application of Life. "

" People are hungry. When rulers tax grain People are hungry. People are rebellious. When rulers are active People are rebellious. People ignore death. When searching only for life's bounty People ignore death. Only those who do not strive after life Truly respect life. "

" When people are starving, it is because their governments take too much, causing hem to starve. When people are hard to control, it is because of the contrivances of their governments, which make them hard to control. When people slight death, it is because of the earnestness with which they seek life; that makes them slight death. Only those who do not contrive to live are wise in valuing life. "

" The people are hungry: It is because those in authority eat up too much in taxes That the people are hungry. The people are difficult to govern. It is because those in authority are too fond of action That the people are difficult to govern. The people treat death lightly: It is because the people set too much store by life That they treat death lightly. It is just because one has no use for life that one is wiser than theman who values life. "

" The people hunger because their superiors consume too many taxes ; therefore they hunger. The people are difficult to govern because their superiors are too meddlesome ; therefore it is difficult to govern. The people make light of death on account of the intensity of their clinging to life ; therefore they make light of death. He who is not bent on life is worthier than he who esteems life. "

" People are starving. The rich gobble taxes, that’s why people are starving. People rebel. The rich oppress them, that’s why people rebel. People hold life cheap. The rich make it too costly, that’s why people hold it cheap. But those who don’t live for the sake of living are worth more than the wealth-seekers. "

" People starve. The rulers consume too much with their taxes. That is why people starve. People are hard to govern. The rulers interfere with too much. That is why people are hard to govern. People take death lightly. They expect too much of life. That is why people take death lightly. Truly, only acting without thought of one's life Is superior to valuing one's life. "

" In such a state of insecurity it is better to ignore the question of living than to set store by it. "

" People are hungry. Because their rulers levy too much grain tax, Therefore they are hungry. People are hard to rule. Because their rulers rule by action (wei), Therefore they are hard to rule. People take death lightly. Because they are in thick pursuit of life, Therefore they take death lightly. One who has nothing to pursue in life, Is wiser than one who values life. "

" The people are starving Because the man on top devours too much tax money. So they are starving. The people are hard to govern Because the man on top is too active in governing. So they are hard to govern. The people think little of death Because the man on top strives for a rich life.* So they think little of death. Therefore it is better to do nothing for one's life Than to value it.** "

" The people's hunger Is due to the excess of their ruler's taxation So they starve The people's difficulty in being governed Is due to the meddling of their ruler So they are difficult to govern The people's disregard for death Is due to the glut in their ruler's pursuit of life So they disregard death Therefore those who do not strive for living Are better than those who value living "

" The common people are hungry Because those above levy too many taxes. That is why they are hungry. The common people are hard to govern Because those above do too much. That is why they are hard to govern. The common people take death lightly Because those above care too much for their own life. That is why they take death lightly. For those who do not do too much for their own life Are wiser than those who seek luxurious life. "

" The people suffer from famine by reason of exorbitant taxation. This is the cause of famine. The people are difficult to govern, because their superiors make so much ado. This is the reason of the difficulty. The people make light of death, because they seek to live in wealth. This is the reason of their making light of death. But only he who takes no measures whatever for life is above all this selfishness (is superior to him who highly esteems life). "

" The people’s hunger is because those above are eating too much in taxes— This is why they are hungry. The people’s lack of order is because those above manipulate them— This is why they are not properly ordered. And the people’s scoffing at death is because those above are exacting so much from life This is why they scoff at death. It is precisely those who do not kill themselves in living Who are more enlightened than those who treasure life. "

" While living, people are supple and soft, But once dead, they become hard and rigid cadavers. While living, the things of this world and its grasses and trees are pliant and fragile, But once dead, they become withered and dry. Thus it is said: Things that are hard and rigid are the companions of death; Things that are supple and soft are the companions of life. For this reason, If a weapon is rigid it will not prevail; If a tree is rigid it will snap. Thus, the rigid and great dwell below, While the supple and soft abide above. "

" When man is born, he is tender and weak. At death he is stiff and hard. All things, the grass as well as the trees, are tender and supple while alive. When dead, they are withered and dried. Therefore the stiff and the hard are companions of death. The tender and the weak are companions of life. Therefore, if the army is strong, it will not win. If a tree is stiff, it will break. The strong and the great are inferior, while the tender and the weak are superior. "

" A man is born gentle and weak. At his death he is hard and stiff. Green plants are tender and filled with sap. At their death they are withered and dry. Therefore the stiff and unbending is the disciple of death. The gentle and yielding is the disciple of life. Thus an army without flexibility never wins a battle. A tree that is unbending is easily broken. The hard and strong will fall. The soft and weak will overcome. "

" 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. "

" When man is born, he is tender and weak; At death, he is hard and stiff. When the things and plants are alive, they are soft and supple; When they are dead, they are brittle and dry. Therefore hardness and stiffness are the companions of death, And softness and gentleness are the companions of life. Therefore when an army is headstrong, it will lose in a battle. When a tree is hard, it will be cut down. The big and strong belong underneath. The gentle and weak belong at the top. "

" WHEN a man is living, he is soft and supple. When he is dead, he becomes hard and rigid. When a plant is living, it is soft and tender. When it is dead, it becomes withered and dry. Hence, the hard and rigid belongs to the company of the dead: The soft and supple belongs to the company of the living. Therefore, a mighty army tends to fall by its own weight, Just as dry wood is ready for the axe. The mighty and great will be laid low; The humbie and weak will be exalted. "

" Man during life is tender and delicate. When he dies he is stiff and stark. The ten thousand things, the grass as well as the trees, while they live are tender and supple. When they die they are rigid and dry. Thus the hard and the strong are the companions of death. The tender and the delicate are the companions of life. Therefore he who in arms is strong will not conquer. When a tree has grown strong it is doomed. The strong and the great stay below. The tender and the delicate stay above. "

" When he is born, man is soft and weak; In death he becomes stiff and hard. The ten thousand creatures and all plants And trees while they are alive are supple and soft, But when and dead they become brittle and dry. Truly, what is stiff and hard is a “companion of death”; What is soft and weak is a “companion of life”. Therefore “the weapon that is too hard will be broken, The tree that has the hardest wood will be cut down”. Truly, the hard and mighty are cast down; The soft and weak set on high. "

" When people are born, they're supple and soft; Whey they die, they end up stretched out firm and rigid; When the ten thousand things and grasses and trees are alive, they're supple and pliant; When they're dead, they're withered and dried out. Therefore we say that the firm and rigid are compassions of death, While the supple, the soft, the weak, and the delicate are compassions of life. If a soldier is rigid, he won't win; If a tree is rigid, it will come to its end. Rigidity and power occupy the inferior position; Suppleness, softness, weakness, and delicateness occupy the superior position. "

" People begin life Soft and Weak when they are dead they are hard and firm. Among the thousands of things: Grass and trees begin life Soft and tender when they are dead they are withered and brittle. Yes, strength and hardness accompany death Softness and Weakness accompany life. And so: With a battle axe too hardened, you cannot win when a tree becomes hard, then comes the axe. The strong and the great stand lowest the Soft and Weak stand highest. "

" Man, born tender and yielding, Stiffens and hardens in death. All living growth is pliant, Until death transfixes it. Thus men who have hardened are 'kin of death' And men who stay gentle are 'kin of life.' Thus a hard-hearted army is doomed to lose. A tree hard-fleshed is cut down: Down goes the tough and big, Up comes the tender sprig. "

" When a person is born he is soft and supple. When he dies he is stiff and hard. All things, including plants are soft and tender at birth. At death they are withered and dry. Hence the stiff and the hard are the closest to death; the soft and the supple are closest to life. That is why a rigidly strong army is not victorious. The sturdy tree gets cut down. Rigidity and strength are inferior; Suppleness and softness are superior. "

" When people are born they are soft and supple when they perish they are hard and stiff when plants shoot forth they are soft and tender when they die they are withered and dry thus it is said the hard and strong are followers of death the soft and weak are followers of life when an army becomes strong it suffers defeat when a plant becomes hard it snaps the hard and strong dwell below the soft and weak dwell above "

" Men are born soft and supple; dead, they are stiff and hard. Plats are born tender and pliant; dead, they are brittle and dry. Thus whoever is stiff and inflexible is a disciple of death. Whoever is soft and yielding is a disciple of life. The hard and stiff will be broken. The soft and supple will prevail. "

" In life, man is soft and tender, In death, he is rigid and hard. In life, plants and trees are soft and pliant, In death, they are withered and tough. Thus rigidity and hardness are companions of death. Softness and tenderness are companions of life. That is why the soldier who trusts only in strength does not conquer, The tree that relies on its strength invites the axe. Great strength dwells below, Softness and tenderness dwell above. "

" Humans are born soft and weak. They die stiff and strong. The ten thousand plants and trees Are born soft tender, And die withered and sere. The stiff and strong Are Death's companions The soft and weak Are Life's companions. Therefore, The strongest armies do not conquer, The greatest trees are cut down. The strong and great sink down. The soft and weak rise up. "

" When people are born they are supple, and when they die they are stiff.. When trees are born they are tender, and when they die they are brittle. Stiffness is thus a companion of death, flexibility a companion of life. So when an army is strong it doe not prevail. When a tree is strong, it is cut for use. So the stiff and strong are below, the supple and yielding on top. "

" A man is supple and weak when living, but hard and stiff when dead. Grass and trees are pliant and fragile when living, but dried and shrivelledwhen dead. Thus the hard and the strong are the comrades of death; The supple and the weak are the comrades of life. Therefore a weapon that is strong will not vanquish; A tree that is strong will suffer the axe. The strong and big takes the lower position, The supple and weak takes the higher position. "

" Man during life is tender and delicate. When he dies he is stiff and stark. The ten thousand things, the grass as well as the trees, are while they live tender and supple. When they die they are rigid and dry. Thus the hard and the strong are the companions of death. The tender and the delicate are the companions of life. Therefore, he who in arms is strong will not conquer. When a tree has grown strong it is doomed. The strong and the great stay below. The tender and the delicate stay above. "

" Living people are soft and tender. Corpses are hard and stiff. The ten thousand things, the living grass, the trees, are soft, pliant. Dead, they’re dry and brittle. So hardness and stiffness go with death; tenderness, softness, go with life. And the hard sword fails, the stiff tree’s felled. The hard and great go under. The soft and weak stay up. "

" People are born soft and weak. They die hard and stiff. All things such as grass and trees Are soft and supple in life. At their death they are withered and dry. So, the hard and stiff are death's companions. The soft and weak are life's companions. Therefore: The unyielding army will not win. The rigid tree will be felled. The rigid and big belong below. The soft and weak belong above. "

" At the birth of man, he is elastic and weak; at his death, rigid and unyielding. This is the common law; trees also, in their youth, are tender and supple; in their decay, hard and dry. So then rigidity and hardness are the stigmata of death; elasticity and adaptability, of life. He then who putteth forth strength is not victorious; even as a strong tree filleth the embrace. Thus the hard and rigid have the inferior place, the soft and elastic the superior. "

" At birth a person is soft (jou) and yielding (jo), At death hard (chien) and unyielding (ch'iang). All beings, grass and trees, when alive, are soft and bending, When dead they are dry and brittle. Therefore the hard and unyielding are companions of death, The soft and yielding are companions of life. Hence an unyielding army (ping) is destroyed (mieh). An unyielding tree breaks (che). The unyielding and great takes its place below, The soft and yielding takes its place above. "

" In life, man is supple and tender. In death, he becomes rigid and stark. Myriad things such as grass and trees are supple and frail in life, And shrivelled and dry in death. Therefore, the rigid and stark are disciples of death, While the supple and weak are disciples of life. Therefore the army that uses strength cannot win.* The tree that stands firm will break.** The strong and large are subordinate;*3* The soft and weak are superior.*4* "

" While alive, the body is soft and pliant When dead, it is hard and rigid All living things, grass and trees, While alive, are soft and supple When dead, become dry and brittle Thus that which is hard and stiff Is the follower of death That which is soft and yielding Is the follower of life Therefore, an inflexible army will not win A strong tree will be cut down The big and forceful occupy a lowly position While the soft and pliant occupy a higher place "

" When alive humans are soft and weak; When dead they are hard and stiff. Grass and trees are soft and fresh when alive; When dead they dry up and wither away. Thus That which is hard and stiff belongs to the dead; That which is soft and weak belongs to the living. That is why A strong but stiff army is bound to lose; A strong but stiff tree is bound to break. The hard and stiff are inferior; The soft and weak are superior. "

" Man in his life is supple and tender, in his death he is rigid and strong. It is the same with everything. Grass and trees are, in their life, weak and tender, and, in their death, withered and tough. Therefore the rigid and the strong are the attendants of death; and the tender and weak the attendants of life. Hence the warrior, when strong, does not conquer. When a tree is strong, it becomes a mere support: the strong and big must stay below, while the tender and weak stay above. "

" Heaven's Way is indeed like the bending of a bow. When (the string) is high, bring it down. When it is low, raise it up. When it is excessive, reduce it. When it is insufficient, supplement it. The Way of Heaven reduces whatever is excessive and supplements whatever in insufficient. The way of man is different. It reduces the insufficient to offer to the excessive. Who is able to have excess to offer to the world? Only the man of Tao. Therefore the sage acts, but does not rely on his own ability. He accomplishes his task, but does not claim credit for it. He has no desire to display his excellence. "

" The Tao of heaven is like the bending of a bow. The high is lowered, and the low is raised. If the string is too long, it is shortened; If there is not enough, it is made longer. The Tao of heaven is to take from those who have too much and give to those who do not have enough. Man's ways is different. He takes from those who do not have enough to give to those who already have too much. What man has more than enough and gives it to the world? Only the man of Tao. Therefore the sage works without recognition. He achieves what has to be done without dwelling on it. He does not try to show his knowledge. "

" 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. "

" The Tao (way) of Heaven, Is it not like the bending of a bow? The top comes down and the bottom-end goes up, The extra (length) is shortened, the insufficient (width) is expanded. It is the way of Heaven to take away from those that have too much And give to those that have not enough. Not so with man's way: He takes from those that have not And gives it as tribute to those that have too much. Who can have enough and to spare to give to the entire world? Only the man of Tao. Therefore the Sage acts, but does not possess, Accomplishes but lays claim to no credit, Because he has no wish to seem superior. "

" PERHAPS the Way of Heaven may be likened to the stretching of a composite bow! The upper part is depressed, while the lower is raised. If the bow-string is too long, it is cut short: if too short, it is added to. The Way of Heaven diminishes the more-than- enough to supply the less-than-enough. The way of man is different: it takes from the less-than-enough to swell the more-than-enough. Who except a man of the Tao can put his superabundant riches to the service of the world? Therefore, the Sage does his work without setting any store by it, accomplishes his task without dwelling upon it. He does not want his merits to be seen. "

" Is not Heaven's Reason truly like stretching a bow? The high it brings down, the lowly it lifts up. Those who have abundance it depleteth; those who are deficient it augmenteth. Such is Heaven's Reason. It depleteth those who have abundance but completeth the deficient. Man's Reason is not so. He depleteth the deficient in order to serve those who have abundance. Where is he who would have abundance for serving the world? Indeed, it is the holy man who acts but claims not; merit he acquires but he does not dwell upon it, and does he ever show any anxiety to display his excellence? "

" Heaven's way is like the bending of a bow. When a bow is bent the top comes down and the bottom-end comes up. So too does Heaven take away from those who have too much, And give to those that have not enough. But if it is Heaven's way to take from those who have too much And give to those who have not enough, this is far from being man's way. He takes away from those that have not-enough in order To make offering to those who already have too much. One there is and one only, so rich that he the possessor of Tao. (If, then, the Sage “though he controls does not lean, And when he has achieved his aim does not linger”, It is because he does not wish to reveal himself as better than others.) "

" The Way of Heaven is like the flexing of a bow. The high it presses down; the low it raises up. From those with a surplus it takes away; to those without enough it adds on. Therefore the way of Heaven - Is to reduce the excessive and increase the insufficient; The Way of Man - Is to reduce the insufficient and offer more to the excessive. Now, who is able to have a surplus and use it to offer to Heaven? Clearly, it's only the one who possesses the Way. Therefore the Sage - Take actions but does not possess them; Accomplishes his tasks but does not dwell on them. Like this, is his desire not to make a display of his worthiness. "

" Heaven's Way is like the stringing of a bow: It pulls down what is high it lifts up what is low it takes away from what has an abundance to give to what has not enough. Heaven's Way: Take away from what has an abundance help along what has not enough. People's way is not like this: Take away from what has not enough to offer it to what has an abundance. Who can have an abundance to offer the world? Only the one who has Tao. And so the Wise Person: Works but does not rely on this achieves successes but does not dwell in them has no desire to show off his worth. "

" Is not existence Like a drawn bow? The ends approach, The height shortens, the narrowness widens. True living would take from those with too much Enough for those with too little, Whereas man exacts from those with too little Still more for those with too much. Now what man shall have wealth enough to share with all men Save one who can freely draw from the common means? A sane man needs no better support, no richer reward, Than this common means, Through which he is all men's equal. "

" The Tao of heaven is like drawing a bow: For high things, lower: for low things, raise; If excessive, reduce; if insufficient, supplement. The Tao of heaven reduces the excessive and supplements the insufficient. The way of man is not so. It takes from the insufficient and adds to the excessive. Who can have enough surplus to supplement the world? Only those with Tao. That is why the Sage acts but does not demand subservience; is deserving of merit yet claims no credit. He has no desire to show his worth. "

" The Way of Heaven is like stringing a bow pulling down the high lifting up the low shortening the long lengthening the short the Way of Heaven takes from the long and supplements the short unlike the Way of Man taking from the short and giving to the long who can find the long and give it to the world only those who find the Way thus the sage does not presume on what he does or claim what he achieves thus he chooses to hide his skill "

" As it acts in the world, the Tao is like the bending of a bow. The top is bent downward; the bottom is bent up. It adjusts excess and deficiency so that there is perfect balance. It takes from what is too much and give to what isn't enough. Those who try to control, who use force to protect their power, go against the direction of the Tao. They take from those who don't have enough and give to those who have far too much. The Master can keep giving because there is no end to her wealth. She acts without expectation, succeeds without taking credit, and doesn't think that she is better than anyone else. "

" Heavenly Tao is like the bending of a bow. That which is high is bent downwards, That which is low is raised up, That which is too much is lessened, That which is not enough is increased. Heavenly Tao takes from those who have too much, And gives to those who have not enough. The way of man is not thus, He takes from those who have not enough, And gives to those who already have too much. Who is able to hold his wealth in order to give it to men? Only he who has the Tao. That is why the self-controlled man acts without looking for reward, he brings to perfectness without claiming credit, he desires not to let his wosdom appear. "

" Heaven's Tao Is a stretched bow, Pulling down on the top Pulling up on the bottom. If it's too much, cut. If it's not enough, Add on to it: Heaven's Tao. The Human Route Is not like this, Depriving the poor, Offering to the rich. Who has a surplus And still offers it to the world? Only those with Tao. Therefore the Sage Acts and expects nothing, Accomplishes and does not linger, Has no desire to seem worthy. "

" The Way of heaven is like drawing a bow: the high is lowered, the low is raised; excess is reduced, need is fulfilled. The Way of heaven reduces excess and fills need, but the way of humans is not so: they strip the needy to serve those who have too much. "

" Is not the way of heaven like the stretching of a bow? The high it presses down, The low it lifts up; The excessive it takes from, The deficient it gives to. It is the way of heaven to take from what has in excess in order tomake good what is deficient. The way of man is otherwise: it takes from those who are in want inorder to offer this to those who already have more than enough. Who is there that can take what he himself has in excess and offerthis to the empire? Only he who has the way. Therefore the sage benefits them yet exacts no gratitude, Accomplishes his task yet lays claim to no merit. Is this not because he does not wish to be considered a better man thanothers? "

" Is not Heaven's Reason truly like stretching a bow? The high it brings down, the lowly it lifts up. Those who have abundance it depleteth ; those who are deficient it augmenteth. Such is Heaven's Reason. It depleteth those who have abundance but completeth the deficient. Man's Reason is not so. He depletes the deficient in ord«r to serve those who have abundance. Where is he who would have abundance for serving the world? It is the man of Reason. Therefore the holy man acts but claims not ; merit he accomplishes but he does not linger upon it, and does he ever show any anxiety to display his excellence? "

" The Way of heaven is like a bow bent to shoot: its top end brought down, its lower end raised up. It brings the high down, lifts the low, takes from those who have, gives to those who have not. Such is the Way of heaven, taking from people who have, giving to people who have not. Not so the human way: it takes from those who have not to fill up those who have. Who has enough to fill up everybody? Only those who have the Way. So the wise do without claiming, achieve without asserting, wishing not to show their worth. "

" Heaven's Way is like stretching a bow. The high is lowered and the low is raised. Excess is reduced and deficiency is replenished. Heaven's Way reduces excess and replenishes deficiency. People's Way is not so. They reduce the deficient and supply the excessive. Who has excess and supplies the world? Only the one who follows the Way. Therefore, the sage acts without taking credit. He accomplishes without dwelling on it. He does not want to display his worth. "

" The Tao of Heaven is likened to the bending of a bow, whereby the high part is brought down, and the low part raised up. The extreme is diminished, and the middle increased. This is the Way of Heaven, to remove excess, and to supplement insufficiency. Not so is the way of man, who taketh away from him that hath not to give to him that hath already excess. Who can employ his own excess to the weal of all under Heaven? Only he that possesseth the Tao. So the Wise Man acteth without lust of result; achieveth and boasteth not; he willeth not to proclaim his greatness. "

" The way of heaven, Is it not like stretching a bow? What is high up is pressed down, What is low down is lifted up; What has surplus (yu yü) is reduced, What is deficient (pu tsu) is supplemented. The way of heaven, It reduces those who have surpluses, To supplement those who are deficient. The human way is just not so. It reduces those who are deficient, To offer those who have surpluses. Who can offer his surpluses to the world? Only a person of Tao. Therefore the sage works (wei) without holding on to, Accomplishes without claiming credit. Is it not because he does not want to show off his merits? "

" Perhaps the Tao of heaven resembles the drawing of a bow. When it is high, lower it. When low, raise it. When excessive, diminish it. When deficient, replenish it. The Tao of heaven diminishes the excessive and replenishes the deficient. The Tao of man is not so* - while decreasing the deficient, it supplies the excessive. Who can supply the world with overabundance? Only the man with Tao. Therefore the Sage acts without exalting his ability. He achieves without dwelling upon it. He does not want to display his superiority.** "

" The Tao of heaven Is like drawing a bow Lower that which is high Raise that which is low Reduce that which is excessive Add to that which is insufficient The Tao of heaven Reduces the excessive And adds to the insufficient The Tao of people is not so Reducing the insufficient In order to offer to the excessive Who can offer their excess to the world? Only those who have the Tao Therefore sages act without conceit Achieve without claiming credit They do not wish to display their virtue "

" The way of Heaven— Isn’t it like shooting with a bow? If it is aimed too high, you lower it; If it is aimed too low, you raise it. If you use too much force, you reduce it; If you use insufficient force, you increase it. So the way of Heaven Is to take from the wealthy to supply the needy. The way of Man, on the other hand, is different. It takes from the needy to enrich the wealthy. Who can give his wealth to enrich the world? Only those who have attained Dao. That is why the sage gets things done but never takes advantage, Accomplishes his work but claims no credit— He simply does not wish to display his excellence. "

" The Tau of Heaven may be compared to the extending of a bow. It brings down the high, and exalts the low. It takes from those who have over-much, and gives to those who have not enough. The Tau of Heaven takes away where there is too much, and makes up where there is deficiency. Not so the Tau of man. Man takes from those who have not enough, to serve those who have too much. Who is the man that, having an overplus, can serve the world with it? It is only he who has Tau. This is the reason why the sage acts and expects nothing; completes his meritorious work and holds no place. He does not wish to show his worth. "

" The way of tian is like archers drawing their bows. To hit something high in the air, they pull the string downward; To hit something lower, they pull the string upward. When they have drawn the string too far back, they let some go, And when they have not drawn it far enough, they pull harder. The way of tian is also to let some go where there is excess And to augment where there is not enough. The way of human beings on the other hand is not like this at all. It is instead to take away from those who do not have enough. In order to give more to those who already have too much. Who then in having too much is able to draw on this excess to make an offering to the world? Perhaps only those who are way-making (dao). It is thus that sages act on behalf of things but do make any claim on them, They see things through to fruition but do not take credit for them. It is in such a way that they refrain from making a display of their worth. "

" Nothing in the world is as soft and weak as water And yet in attacking what is hard and strong, There is nothing that can surpass it. This is because there is nothing that can be used in its stead. There is no one in the world that does not know That the soft prevails over the hard And the weak prevails over the strong, And yet none are able to act accordingly. This is the reason that the words of the sages say: Only the person who accepts invective against the state Is to be called its legitimate ruler; Only the person who accepts the misfortunes of the state Is to be called its true king. Appropriate language seems contradictory. "

" There is nothing softer and weaker than water, And yet there is nothing better for attacking hard and strong things. For this reason there is no substitute for it. All the world knows that the weak overcomes the strong and the soft overcomes the hard. But none can practice it. Therefore the sage says: He who suffers disgrace for his country Is called the lord of the land. He who takes upon himself the country's misfortunes Becomes the king of the empire. Straight words seem to be their opposite. "

" Under heaven nothing is more soft and yielding than water. Yet for attacking the solid and strong, nothing is better; It has no equal. The weak can overcome the strong; The supple can overcome the stiff. Under heaven everyone knows this, Yet no one puts it into practice. Therefore the sage says: He who takes upon himself the humiliation of the people is fit to rule them. He who takes upon himself the country's disasters deserves to be king of the universe. The truth often sounds paradoxical. "

" 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. "

" There is nothing weaker than water But none is superior to it in overcoming the hard, For which there is no substitute. That weakness overcomes strength And gentleness overcomes rigidity, No one does not know; No one can put into practice. Therefore the Sage says: "Who receives unto himself the calumny of the world Is the preserver of the state. Who bears himself the sins of the world Is king of the world." Straight words seem crooked. "

" NOTHING in the world is softer and weaker than water; But, for attacking the hard and strong, there is nothing like it! For nothing can take its place. That the weak overcomes the strong, and the soft overcomes the hard, This is something known by all, but practised by none. Therefore, the Sage says: To receive the dirt of a country is to be the lord of its soil-shrines. To bear the calamities of a country is to be the prince of the world. Indeed, Truth sounds like its opposite! "

" In the world nothing is tenderer and more delicate than water. In attacking the hard and the strong nothing will surpass it. There is nothing that herein takes its place. The weak conquer the strong, the tender conquer the rigid. In the world there is no one who does not know it, but no one will practise it. Therefore the holy man says: "Him who the country's sin makes his, We hail as priest at the great sacrifice. Him who the curse bears of the country's failing. As king of the empire we are hailing." True words seem paradoxical. "

" Nothing under heaven is softer or more yielding than water; But when it attacks things hard and resistant there is not one of them that can prevail. For they can find no way of altering it. That the yielding conquers the resistant And the soft conquers the hard is a fact known by all men, Yet utilized by none. Yet it is in reference to this that the Sage said “Only he who has accepted the dirt of the country can be lord of its soil shrines; Only he who takes upon himself the evils of the country Can become a king among those what dwell under heaven.” Straight words seem crooked. "

" In the whole world, nothing is softer and weaker than water. And yet for attacking the hard and strong, nothing can bear it, Because there is nothing you can use to replace it. That water can defeat the unyielding - That the weak can defeat the strong - There is no one in the whole world who doesn't know it, And yet there is no one who can put it into practice. For this reason, the words of the Sage say: To take on yourself the disgrace of the state - this is called being the lord of [the altars of] earth and grain; To assume responsibility for all ill-omened events in the state - this is called being the king of the world. Correct words seem to say the reverse [of what you expect them to say]. "

" Nothing in the world is Softer or Weaker than water. But when it attacks what is hard and strong none of them can win out, because they have no way of affecting it. Softness overcomes what is hard Weakness overcomes what is unyielding. Everyone in the world understands it no one can practice it. And so the Wise Person says: Taking on a state's dirt makes one lord of its earth altars taking on a state's misfortunes makes one King of the world. Right words seem the opposite. "

" What is more fluid, more yielding than water? Yet back it comes again, wearing down the rigid strength Which cannot yield to withstand it. So it is that the strong are overcome by the weak, The haughty by the humble. This we know But never learn, So that when wise men tell us, 'He who bites the dust Is owner of the earth, He who is scapegoat Is king,' They seem to twist the truth. "

" Nothing in the world is softer and more supple than water. Yet when attacking the hard and the strong nothing can surpass it. The supple overcomes the hard. The soft overcomes the strong. None in the world do not know this. Yet none can practice it. That is why the Sage says to accept the filth of a nation is to be the lord of the society. To accept the disasters of a nation is to be is to be the ruler of the world. Words of truth seem contradictory. "

" Nothing in the world is weaker than water but against the hard and the strong nothing excels it for nothing can change it the soft overcomes the hard the weak overcomes the strong this is something everyone knows but no one is able to practice thus the sage declares who accepts a country's disgrace we call the lord of soil and grain who accepts a country's misfortune we call king of all under Heaven upright words sound upside down "

" Nothing in the world is as soft and yielding as water. Yet for dissolving the hard and inflexible, nothing can surpass it. The soft overcomes the hard; the gentle overcomes the rigid. Everyone knows this is true, but few can put it into practice. Therefore the Master remains serene in the midst of sorrow. Evil cannot enter his heart. Because he has given up helping, he is people's greatest help. True words seem paradoxical. "

" Of the soft and weak things in the world None is weaker than water. Bur in overcoming that which is firm and strong Nothing can equal it. It is easy to know the inner meaning of this: "That which is weak conquers the strong, that which is soft conquers the hard." All men know this, No one is able to practice it. That is why the self-controlled man says: "He who fears the reproach of the Kingdom is called Ruler of the Land. He who bears the woes of the Kingdom is called King of the land." True words in paradox. "

" Nothing in the world is soft and weak as water. But when attacking the hard and strong Nothing can conquer so easily. Weak overcomes strong, Soft overcomes hard. Everyone knows this, No one attains it. Therefore the Sage says: Accept a country's filth And become master of its sacred soil. Accepts country's ill fortune And become king under heaven. True words resemble their opposites. "

" Nothing in the world is more flexible and yielding than water. Yet when it attacks the firm and the strong, none can withstand it, because they have no way to change it. So the flexible overcomes the adamant, the yielding overcome the forceful. Everyone knows this, but no one can do it. This is why the sages say those who can take on the disgrace of nations are leaders of lands; and those who can take on the misfortune of nations are rulers of the world. True sayings seem paradoxical. "

" In the world there is nothing more submissive and weak than water. Yet for attacking that which is hard and strong nothing can surpassit. This is because there is nothing that can take its place. That the weak overcomes the strong, And the submissive overcomes the hard, Everyone in the world knows yet no one can put this knowledge into practice. Therefore the sage says, One who takes on himself the humiliation of the state Is called a ruler worthy of offering sacrifices to the gods of earthand millet. One who takes on himself the calamity of the state Is called a king worthy of dominion over the entire empire. Straightforward words seem paradoxical. "

" In the world nothing is tenderer and more delicate than water. In attacking the hard and the strong nothing will surpass it. There is nothing that herein takes its place. The weak conquer the strong, the tender conquer the rigid. In the world there is no one who does not know it, but no one will practise it. Therefore the holy man says : Him who the country's sin makes his, We hail as priest at the great sacrifice. Him who the curse bears of the country's failing As king of the empire we are hailing. True words seem paradoxical. "

" Nothing in the world is as soft, as weak, as water; nothing else can wear away the hard, the strong, and remain unaltered. Soft overcomes hard, weak overcomes strong. Everybody knows it, nobody uses the knowledge. So the wise say: By bearing common defilements you become a sacrificer at the altar of earth; by bearing common evils you become a lord of the world. Right words sound wrong. "

" Nothing in the world is softer and weaker than water. Yet, to attack the hard and strong, Nothing surpasses it. Nothing can take its place. The weak overcomes the strong. The soft overcomes the hard. Everybody in the world knows this, Still nobody makes use of it. Therefore the sage says: To bear the country's disgrace Is to rule the shrines of soil and grain. To bear the country's misfortunes Is to be the king of the world. True words seem false. "

" Nothing in the world is more elastic and yielding than water; yet it is preeminent to dissolve things rigid and resistant; there is nothing which can match it. All men know that the soft overcometh the hard, and the weak conquereth the strong; but none are able to use this law in action. A Wise Man hath said: -He that taketh on the burden of the state is a demigod worthy of sacrificial worship; and the true King of a people is he that undertaketh the weight of their sorrows.- Truth appeareth paradox. "

" Nothing under heaven Is softer (jou) and weaker (jo) than water, Yet nothing can compare with it In attacking the hard (chien) and strong (ch'iang). Nothing can change (i) place with it. That the weak overcomes the strong, And the soft overcomes the hard, No one under heaven does not know (chih), Though none can put it into practice. Therefore a sage said: "One who receives the filth of a state, Is called the Master of the Altar of the Soil and Grain; One who shoulders the evils of a state, Becomes the king under heaven." Straightforward words (yen) appear to be their reverse. "

" Nothing in the world is softer and weaker than water. Yet, in attacking the hard and strong, nothing can surpass it. Because nothing can exchange places with it,* Use weakness to overcome strength, Use softness to overcome hardness. None in the world do not know this. But none can practice it. Therefore the Sage says: To suffer dishonor for the state is to be the lord of the community; To bear the calamity of the state is to be the king of the world. True words seem paradoxical. "

" Nothing in the world is softer or weaker than water Yet nothing is better at overcoming the hard and strong This is because nothing can replace it That the weak overcomes the strong And the soft overcomes the hard Everybody in the world knows But cannot put into practice Therefore sages say: The one who accepts the humiliation of the state Is called its master The one who accepts the misfortune of the state Becomes king of the world The truth seems like the opposite "

" Nothing in this world is softer than water, Yet nothing can better attack the strong than water, For nothing can replace it. That the weak can subdue the strong And the soft can subdue the tough No one in this world does not know, Yet no one can put it into practice. That is why the sage says, He who takes on the disgrace of the state Should be called the leader of society; He who takes on the calamity of the state Should be the king of the world. A truthful statement sounds like its opposite. "

" Of all the weak things in the world, nothing exceeds water; and yet of those who attack hard and strong things, I know not what is superior to it. Don't make light of this. The fact that the weak can conquer the strong, and the tender the hard, is known to all the world, yet none can carry it out in practice. Therefore the sage says, "He who bears the reproach of his country shall be called the lord of the land. He who bears the calamities of his country shall be called the king of the world." This is the language of strict truth, though it seems paradoxical. "

" To patch up great hatred is surely to leave some hatred behind. How can this be regarded as good? Therefore the sage keeps the left-hand portion (obligation) of a contract And does not blame the other party. Virtuous people attend to their left-hand portions, While those without virtue attend to other people's mistakes. "The Way of Heaven has not favourites. It is always with the good man." "

" After a bitter quarrel, some resentment must remain. What can one do about it? Therefore the sage keeps his half of the bargain But does not exact his due. A man of Virtue performs his part, But a man without Virtue requires others to fulfill their obligations. The Tao of heaven is impartial. It stays with good men all the time. "

" 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. "

" Patching up a great hatred is sure to leave some hatred behind. How can this be regarded as satisfactory? Therefore the Sage holds the left tally, And does not put the guilt on the other party. the virtuous man is for patching up; The vicious is for fixing guilt. But "the way of Heaven is impartial; It sides only with the good man." "

" WHEN a great wound is healed, There will still remain a scar. Can this be a desirable state of affairs? Therefore, the Sage, holding the left-hand tally, Performs his part of the covenant, But lays no claims upon others. The virtuous attends to his duties; The virtueless knows only to levy duties upon the people. The Way of Heaven has no private affections, But always accords with the good. "

" When a great hatred is reconciled, naturally some hatred will remain. How can this be made good? Therefore the sage keeps the obligations of his contract and exacts not from others. Those who have virtue attend to their obligations; those who have no virtue attend to their claims. Heaven's Reason shows no preference but always assists the good man. "

" (To requite injuries with good deeds.) To allay the main discontent, But only in a manner that will certainly produce further discontents can hardly be called successful. Therefore the Sage behaves like the holder of the left-hand tally, Who stays where he is and does not go round making claims on people. For he who has the “power” of Tao is the Grand Almoner; He who has not the “power” is the Grand Perquisitor. “It is Heaven's way, without distinction of persons, To keep the good perpetually supplied.” "

" To make peace where there has been great resentment, there is bound to be resentment left over. How could this be regarded as good? Therefore the Sage [holds] the right tally yet makes no demands of others. For this reason, those who have virtue are in charge of the tally; Those without virtue are in charge of the taxes. The Way of Heaven has no favorites, It's always with the good man. "

" "When great hostilities are smoothed over there is always some hostility left." How could this be considered good? And so the Wise Person: "Keeps hold of the left-hand contract tally, and doesn't make demands on others." One who has Te is concerned with fulfilling his contract one who does not have Te concerns himself with collecting his due. Heaven's Way: Not to have personal favourites, but to be invariably good to all. "

" If terms to end a quarrel leave bad feeling, What good are they? So a sensible man takes the poor end of the bargain Without quibbling. It is sensible to make terms, Foolish to be a stickler: Though heaven prefer no man, A sensible man prefers heaven. "

" Compromising with great hatred inevitably leads to more hatred. How can this be considered good? That is why the Sage holds the left half of the tally-stick yet does not demand others measure up. To have Te is to hold the other half of the tally-stick. To be without Te is to lose the tally-stick. The Tao of heaven is not clannish. It always dwell with the good man. "

" In resolving a great dispute a dispute is sure to remain how can this be good thus the sage holds the left marker he makes no claim on others thus the virtuous oversee markers the virtueless oversee taxes the Way of Heaven favours no one but always helps the good "

" Failure is an opportunity. If you blame someone else, there is no end to the blame. Therefore the Master fulfills her own obligations and corrects her own mistakes. She does what she needs to do and demands nothing of others. "

" To harmonize great enemies We must possess that which far surpasses enmity. We must be able to be at peace In order to be active in Love. That is why the self-controlled man holds the left-hand portion of the contract, but does not insist upon the other man producing his portion. He who is virtuous may rule by a contract, He whose virtue is within may rule by destroying it. Akin to Heavenly Tao is Inner Life. A constant giver is the man who loves. "

" Appears great hatred And hatred will remain. How can this be good? Therefore the Sage Holds the tally But does not judge people. Those who have Te Control the tally. Those who lack Te Collect their due. Heaven' Tao has no favourites But endures in good people. "

" When you harmonize bitter enemies, yet resentment is sure to linger, how can this be called good? Therefore sages keep their faith and do not pressure others. So the virtuous see to their promises, while the virtueless look after precedents. The Way of heaven is impersonal; it is always with good people. "

" When peace is made between great enemies, Some enmity is bound to remain undispelled. How can this be considered perfect? Therefore the sage takes the left-hand tally, but exacts no paymentfrom the people. The man of virtue takes charge of the tally; The man of no virtue takes charge of exaction. It is the way of heaven to show no favoritism. It is for ever on the side of the good man. "

" When a great hatred is reconciled, naturally some hatred will remain. How can this be made good? Therefore the sage keeps the obligations of his contract and exacts not from others. Those who have virtue attend to their obhgations ; those who have no virtue attend to their claims. Heaven's Reason shows no preference but always assists the good man. "

" After a great enmity is settled some enmity always remains. How to make peace? Wise souls keep their part of the contract and don’t make demands on others. People whose power is real fulfill their obligations; people whose power is hollow insist on their claims. The Way of heaven plays no favorites. It stays with the good. "

" When bitter enemies make peace, Surely some bitterness remains. How can this be solved? Therefore: The sage honors his part of the settlement, But does not exact his due from others. The virtuous carry out the settlement, But those without virtue pursue their claims. Heaven's Way gives no favors. It always remains with good people. "

" When enemies are reconciled, there is always an aftermath of ill will. How can this be useful? Therefore, the Wise Man, while he keepeth his part of the record of a transaction, doth not insist on its prompt execution. He who hath the Teh considereth the situation from all sides, while he who hath it not seeketh only to benefit himself. In the Tao of Heaven, there is no distinction of persons in its love; but it is for the True Man to claim it. "

" In reconciling a great injury (yüan), There is sure to have some injury left. How can this be good? Therefore the sage holds the left tally, He does not blame others. One who has te is in charge of the tally, One who has no te is in charge of the tax law. The Tao of heaven has no partiality (ch'in), It is always with the good people. "

" The settlement of great grudge always leaves some residue grudge!* How can this be remedied? Therefore, the Sage retains the left stub of the contract,** And does not make claims on others. The man with virtue keeps the contract,*3* While the man without virtue collects the tax.*4* The Tao of heaven plays no favoritism; It is always for the good man. "

" After settling a great dispute There must be remaining resentments How can this be considered good? Therefore the sage holds the left part of the contract But does not demand payment from the other person Those who have virtue hold the contract Those without virtue hold the collections The Heavenly Tao has no favorites It constantly gives to the kind people "

" If you try to reconcile major grievances There are bound to be remnants of grievances. If you repay grievance with kindness, What good could that do? Therefore the sage keeps the receipt But does not press the debtor. Those who have De are like the creditor; Those who do not have De are like the debt collector. The way of Heaven is impartial, But it stays consistently with good people. "

" When terms are made after a great quarrel, there must be always a remaining grudge. To let matters rest will be found the best way. Therefore the sage takes care of his own part of the compact, and exacts nothing of others. The man of virtue attends only to his promises in the compact. The man without virtue attends only to his claims. The Tau of Heaven has no favourites (relations). It always gives to the good man. "

" In bringing harmony (he) to a situation of intense enmity, There is sure to be some animosity remaining. How can such reconciliation be considered a success? The sages, holding on to the left half of the tally, Do not demand payment from others. Persons of character (de) take charge of the tally While persons who are lacking in character look to calling it due. The way of tian shows no partiality; It is really on the side of people who are good in their relationships. "

" You want a small state with a minimal population. Have ready to hand weaponry for a sufficient number of military units Yet have no recourse to use them. Make sure that the common people take dying seriously So that they have no taste for venturing far from home. Though you have ships and chariots enough Have no reason to man them; Though you have armor and weapons enough Have no reason to parade them. Bring the common people back to keeping their records with knotted string, To relishing their food, To finding beauty in their garments, To enjoying their customs, And to finding security in their homes. Although your neighboring states are within eyesight And the sounds of their dogs and cocks are within earshot, Your people will grow old and die without having anything to do with them. "

" Let there be a small country with few people. Let there be ten times and a hundred times as many utensils. But let them not be used. Let the people value their lives highly and not migrate far. Even if there are ships and carriages, none will ride in them. Even if there are arrows and weapons, none will display them. Let the people again knot cords and use them (in place of writing). Let them relish their food, beautify their clothing, be content with their homes, and delight in their customs. Though neighbouring communities overlook one another and the crowing of cocks and the barking of dogs can be heard, Yet the people there may grow old and die without ever visiting one another. "

" A small country has fewer people. Though there are machines that can work ten to a hundred times faster than man, they are not needed. The people take death seriously and do not travel far. Though they have boats and carriages, no one uses them. Though they have armor and weapons, no one displays them. Men return to the knotting of rope in place of writing. Their food is plain and good, their clothes fine but simple, their homes secure; They are happy in their ways. Though they live within sight of their neighbors, And crowing cocks and bar king dogs are heard across the way, Yet they leave each other in peace while they grow old and die. "

" 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. "

" (Let there be) a small country with a small population, Where the supply of goods are tenfold or hundredfold, more than they can use. Let the people value their lives and not migrate far. Though there be boats and carriages, None be there to ride them. Though there be armor and weapons, No occasion to display them. Let the people again tie ropes for reckoning, Let them enjoy their food, Beautify their clothing, Be satisfied with their homes, Delight in their customs. The neighboring settlements overlook one another So that they can hear the barking of dogs and crowing of cocks of their neighbors, And the people till the end of their days shall never have been outside their country. "

" AH, for a small country with a small population! Though there are highly efficient mechanical contrivances, the people have no use for them. Let them mind death and refrain from migrating to distant places. Boats and carriages, weapons and armour there may still be, but there are no occasions for using or displaying them. Let the people revert to communication by knotting cords. See to it that they are contented with their food, pleased with their clothing, satisfied with their houses, and inured to their simple ways of living. Though there may be another country in the neighbourhood so close that they are within sight of each other and the crowing of cocks and barking of dogs in one place can be heard in the other, yet there is no traffic between them, and throughout their lives the two peoples have nothing to do with each other. "

" In a small country with few people let there be aldermen and mayors who are possessed of power over men but would not use it. Induce people to grieve at death but do not cause them to move to a distance. Although they had ships and carriages, they should find no occasion to ride in them. Although they had armours and weapons, they should find no occasion to don them. Induce people to return to [the old custom of] knotted cords and to use them [in the place of writing], to delight in their food, to be proud of their clothes, to be content with their homes, and to rejoice in their customs: then in a neighboring state within sight, the voices of the cocks and dogs would be within hearing, yet the people might grow old and die before they visited one another. "

" Given a small country with few inhabitants, He could bring it about that through There should be among the people contrivances requiring ten times, A hundred times less labour, they would not use them. He could bring it about that the people would be ready To lay down their lives and lay them down again in defence of their homes, Tather than emigrate. There might still be boats and carriage, But no one would go in them; There might still be weapons of war, But no one would drill with them. He could bring it about that “The people should have no use for any from of writing save knotted ropes, Should be contented with their food, pleased with their clothing, Satisfied with their homes, Should take pleasure in their rustic tasks. The next place might be so near at hand That one could one could hear the cocks crowing in it, the dogs barking; But the people would grow old and die without ever having been there”. "

" Let the country be small and people few - Bring it about that there are weapons for "tens" and "hundreds," yet let no one use them; Have the people regard death gravely and put migrating far from their minds. Though they might have boats and carriages, no one will ride them; Though they might have armor and spears, no one will display them. Have the people return to knotting cords and using them. They will relish their food, Regard their clothing as beautiful, Delight in their customs, And feel safe and secure in their homes. Neighboring states might overlook one another, And the sounds of chickens and dogs might be overheard, Yet the people will arrive at old age and death with no comings and goings between them. "

" Oh for a small country with few people! Supposing there were men with the talents of dozens and hundreds, but no one employed them. Supposing the people took death seriously, and did not travel far distances. Although there exist boats and carriages, they have no occasion to ride in them. Although there exist armour and weapons, they have no occasion to show them off. Supposing people returned to knotting cords, and using this as writing. They find their food savoury they find their clothes elegant they are content with their homes they are fond of their folkways. Neighbouring states are in sight of one another so they hear the sounds of each others' dogs and roosters - but people reach old age and die with no comings and goings between them. "

" If a land is small and its people are few, With tenfold enough to have and to do, And if no one has schooled them to waste supply In the country for which they live and would die, Then not a boat, not a cart Tempts this people to depart, Not a dagger, not a bow Has to be drawn or bent for show, People reckon by knots in a cord, Relish plain food on the board, Simple clothing suits them well, And they remain content to dwell In homes their customs can afford. Though so close to their own town another town grow They can hear its dogs bark and its roosters crow, Yet glad of life in the village they know, Where else in the world shall they need to go? "

" In small country of few people, even if there are hundreds of weapons, they are unnecessary. Cause the people to respect death and they will not migrate. Though there are ships and vehicles, no-one boards them. Though there are armour and weapons, no-one parades with them. Let men return to knotting strings and using them. Food will be sweet. Clothes will be beautiful. Homes will be comfortable. Customs will delight. Although neighbouring states will see each other and hear the other's chickens and dogs, the citizens of each will age and die establishing contact with the other. "

" Imagine a small state with a small population let there be labour-saving tools that aren't used let people consider death and not move far let there be boats and carts but no reason to ride them let there be armour and weapons but no reason to employ them let people return to the use of knots and be satisfied with their food and pleased with their clothing and content with their homes and happy with their customs let there be a state so near people hear its dogs and chickens and live out their lives without making a visit "

" If a country is governed wisely, its inhabitants will be content. They enjoy the labor of their hands and don't waste time inventing labor-saving machines. Since they dearly love their homes, they aren't interested in travel. There may be a few wagons and boats, but these don't go anywhere. There may be an arsenal of weapons, but nobody ever uses them. People enjoy their food, take pleasure in being with their families, spend weekends working in their gardens, delight in the doings of the neighborhood. And even though the next country is so close that people can hear its roosters crowing and its dogs barking, they are content to die of old age without ever having gone to see it. "

" Take a small kingdom and a few people, Cause ten or a hundred of them to carry weapons, But not to use them. Cause the people to fear death, Do not let them travel far, Though they may have boats and carriages, Let them use them only within the kingdom. Though they may have soldiers in uniform, Let them parade only within the kingdom. Cause the people again to have knotted cords, And to use them (instead of written characters). Their food would be sweet, Their clothing would be beautiful in their own eyes, Their dwellings would be resting-places, They would love their simple ways. If another kingdom were so near That they could hear the sounds of dogs and fowls, They would not come into mutual contact Until they all grew old and died. "

" Small country, few people - Hundreds of devices, But none are used. People ponder on death And don't travel far. They have carriages and boats, But no one goes on board; Weapons and armour, But no one brandishes them. They use knotted cords for counting. Sweet is their food, Beautiful their clothes, Peaceful their homes, Delightful their customs. Neighboring countries are so close You can hear their chickens and dogs. But people grow old and die Without needing to come and go. "

" A small state has few people. It has the people keep arms but not use them. It has them regard death gravely and not go on distant campaigns. Even if they have vehicles, they have nowhere to drive them. Even if they have weapons, they have nowhere to use them. It has the people go back to simple techniques, relish their food, like their clothes, be comfortable in their ways, and enjoy their work. Neighboring states may be so close they can hear each other's dogs and roosters, but they make it o that the people have never gone back and forth. "

" Reduce the size of the population and the state. Ensure that even though the people have tools of war for a troop ora battalion they will not use them; And also that they will be reluctant to move to distant places becausethey look on death as no light matter. Even when they have ships and carts, they will have no use for them; And even when they have armor and weapons, they will have no occasionto make a show of them. Bring it about that the people will return to the use of the knottedrope, Will find relish in their food And beauty in their clothes, Will be content in their abode And happy in the way they live. Though adjoining states are within sight of one another, And the sound of dogs barking and cocks crowing in one state can beheard in another, yet the people of one state will grow old and die without having hadany dealings with those of another. "

" In a small country with few people let there be aldermen and mayors who are possessed of power over men but would not use it. Induce people to grieve at death but do not cause them to move to a distance. Although they had ships and carriages, they should find no occasion to ride in them. Although they had armours and weapons, they should find no occasion to don them. Induce people to return to [the old custom of] knotted cords and to use them [in the place of writing], to delight in their food, to be proud of their clothes, to be content with their homes, and to rejoice in their customs : then in a neighboring state within sight, the voices of the cocks and dogs would be within hearing, yet the people might grow old and die before they visited one another. "

" Let there be a little country without many people. Let them have tools that do the work of ten or a hundred, and never use them. Let them be mindful of death and disinclined to long journeys. They’d have ships and carriages, but no place to go. They’d have armor and weapons, but no parades. Instead of writing, they might go back to using knotted cords. They’d enjoy eating, take pleasure in clothes, be happy with their houses, devoted to their customs. "

" Let the country be small, And the inhabitants few. Although there are weapons For tens and hundreds of soldiers, They will not be used. Let people take death seriously, And not travel far. Although they have boats and carriages, There's no occasion to use them. Although they have armor and weapons, There's no occasion to wear them. Let people return to making knots on ropes, Instead of writing. Their food will be tasty. Their clothes will be comfortable. Their homes will be tranquil. They will rejoice in their daily life. They can see their neighbors. Roosters and dogs can be heard from there. Still, they will age and die Without visiting one another. "

" In a little kingdom of few people it should be the order that though there were men able to do the work of ten men or five score, they should not be employed. Though the people regarded death as sorrowful, yet they should not wish to go elsewhere. They should have boats and wagons, yet no necessity to travel; corslets and weapons, yet no occasion to fight. For communication they should use knotted cords. They should deem their food sweet, their clothes beautiful, their houses homes, their customs delightful. There should be another state within view, so that its fowls and dogs should be heard; yet to old age, even to death, the people should hold no traffic with it. "

" A small state with few people. Let the implements (ch'ih) for ten and hundred men be unused, Let the people fear death such that they do not move far away. Although there are boats and carriages, There are no places to ride them to. Although there are weapons and armours, There are no occasions to display them. Let the people again tie ropes and use them (as memory aids). Let them enjoy their food, Consider their clothing beautiful, Be contented with their dwellings, And happy with their customs. The neighbouring states overlooking one another, The dogs' barkings and cocks' crowings are heard from other states, Yet till they are old and dying the people do not visit one another. "

" The state may be small; its people may be few.* Let the people have tenfold and one-hundredfold of utensils, But never make use of them.** Let the people weigh death heavily And have no desires to move far away.*3* Though there be boats and carriages, No one will ride in them. Though there be armour and weapons, No one will exhibit them. Let the people return to tying knots and using them. Relish their food, Appreciate their clothes, Secure in their homes, Happy with their customs. The neighboring states will be so close that they can see each other, and hear the sounds of roosters and dogs. But the people will grow old and die, Without having visited each other.*4* "

" Small country, few people Let them have many weapons but not use them Let the people regard death seriously And not migrate far away Although they have boats and chariots They have no need to take them Although they have armors and weapons They have no need to display them Let the people return to tying knots and using them Savor their food, admire their clothes Content in their homes, happy in their customs Neighboring countries see one another Hear the sounds of roosters and dogs from one another The people, until they grow old and die Do not go back and forth with one another "

" Let the states be small and the population be sparse. Let them have no use for mass-scale tools and utensils; Let the common people fear death and not move far. Although boats and carriages are available, Let there be no occasion to travel in them. Although there are armors and weapons, Let there be no place to store them. Let people restore the skill of knotting and put it to use. Let them enjoy their food, Admire their clothing, Feel secure in their dwelling, Rejoice in their culture. Let them see each other across the borders, Hear each other’s roosters and dogs, But, till they die in ripe old age, Never visit each other. "

" (Suppose I had) a small kingdom with few people, and only some tens or hundreds of men available for service, - I would not use them. I would make the people think death a grievous thing; and then they would not roam to a distance. Though they might have boats and carriages, they would not ride (away) in them. Though they might have armour, they would have no occasion to put it on. I would make the people return to the use of the quippas (knotted cords), - relish their food, - think their clothes elegant, - rest happily in their homes, - take pleasure in their (own simple) habits. While neighbouring nations might be within sight, and cocks crowing and dogs barking might be within hearing one of another, yet the people would grow old and die, without going and coming together. "

" Truthful words are not beautiful. Beautiful words are not truthful. Good men do not argue. Those who argue are not good. Those who know are not learned. The learned do not know. The sage never tries to store things up. The more he does for others, the more he has. The more he gives to others, the greater his abundance. The Tao of heaven is pointed but does no harm. The Tao of the sage is work without effort. "

" 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. "

" True words are not fine-sounding; Fine-sounding words are not true. A good man does not argue; he who argues is not a good man. the wise one does not know many things; He who knows many things is not wise. The Sage does not accumulate (for himself). He lives for other people, And grows richer himself; He gives to other people, And has greater abundance. The Tao of Heaven Blesses, but does not harm. The Way of the Sage Accomplishes, but does not contend. "

" True words are not beautiful; Beautiful words are not true. A good man does not argue; He who argues is not a good man. A wise man has no extensive knowledge; He who has extensive knowledge is not a wise man. The sage does not accumulate for himself. The more he uses for others, the more he possesses of his own. The Way of Heaven is to benefit others and not to injure. The Way of the sage is to act but not to compete. "

" SINCERE words are not sweet, Sweet words are not sincere. Good men are not argumentative, The argumentative are not good. The wise are not erudite, The erudite are not wise. The Sage does not take to hoarding. The more he lives for others, the fuller is his life. The more he gives, the more he abounds. The Way of Heaven is to benefit, not to harm. The Way of the Sage is to do his duty, not to strive with anyone. "

" True words are not pleasant; pleasant words are not true. The good are not contentious; the contentious are not good. The wise are not learned; the learned are not wise. The holy man hoards not. The more he does for others, the more he owns himself. The more he gives to others, the more will he himself lay up an abundance. Heaven's Reason is to benefit but not to injure; the holy man's Reason is to accomplish but not to strive. "

" True words are not fine-sounding; Fine-sounding words are not true. The good man does not prove by argument; The he who proves by argument is not good. True wisdom is different from much learning; Much learning means little wisdom. The Sage has no need to hoard; When his own last scrap has been used up on behalf of others, Lo, he has more than before! When his own last scrap has been used up in giving to other, Lo, his stock is even greater than before! For heaven's way is to sharpen without cutting, And the Sage's way is to act without striving. "

" Sincere words are not showy; Showy words are not sincere. Those who know are not "widely learned"; Those "widely learned" do not know. The good do not have a lot; Those with a lot are not good. The Sage accumulates nothing. Having used what he had for others, He has even more. Having given what he had to others, What he has is even greater. Therefore, the Way of Heaven is to benefit and not cause any harm; The Way of Man is to act on behalf of others and not to compete with them. "

" Sincere words are not elegant elegant words are not sincere. Excellence is not winning arguments winning arguments is not being Excellent. Understanding is not wide learning wide learning is not understanding. The Wise Person does not store up for himself. By working for others he increases what he himself possesses. By giving to others he gets increase for himself more and more. "Heaven's Way: to benefit and not to harm." The Way of the Wise Person: to work and not contend. "

" Real words are not vain, Vain words not real; And since those who argue prove nothing A sensible man does not argue. A sensible man is wiser than he knows, While a fool knows more than is wise. Therefore a sensible man does not devise resources: The greater his use to others The greater their use to him, The more he yields to others The more they yield to him. The way of life cleaves without cutting: Which, without need to say, Should be man's way. "

" Words of truth are not beautiful. Beautiful words are not truthful. The good do not argue; Those who are argue are not good. The wise are not extensively learned; The extensively learned are not wise. The Sage is not mean. Simply doing things for others he feels the greater fulfilment. Simply giving to others he feels he has gained more. The Tao of heaven benefits and does not harm. The Tao of the Sage is to accomplish without competing. "

" True words aren't beautiful beautiful words aren't true the good aren't eloquent the eloquent aren't good the wise aren't learned the learned aren't wise the sage accumulates nothing but the more he does for others the greater his existence the more he gives to others the greater his abundance the Way of Heaven is to help without harming the Way of the sage is to act without struggling "

" True words aren't eloquent; eloquent words aren't true. Wise men don't need to prove their point; men who need to prove their point aren't wise. The Master has no possessions. The more he does for others, the happier he is. The more he gives to others, the wealthier he is. The Tao nourishes by not forcing. By not dominating, the Master leads. "

" Faithful words may not be beautiful, Beautiful words may not be faithful. Those who love do not quarrel, Those who quarrel do not love. Those who know are not learned, Those who are learned do not know. The riches of the self-controlled man are in the Inner Life. When he spends for others, he has more for himself. When he gives to others, he has much more for himself. Heavenly Tao blesses all and hurts no one. The way of the self-controlled man is to act and not to fight. "

" Sincere words and not pretty. Pretty words are not sincere. Good people do not quarrel. Quarrelsome people are not good. The wise are not learned. The learned are not wise. The Sage is not acquisitive - Has enough By doing for others, Has even more By giving to others. Heaven's Tao Benefits and does not harm. The Sage's Tao Acts and does not contend. "

" True words are not beautiful, beautiful words are not true. The good are not argumentative, the argumentative are not good. Knowers do not generalize, generalists do not know. Sages do not accumulate anything but give everything to others, having more the more they give. The Way of heaven helps and does not harm. The Way for humans is to act without contention. "

" Truthful words are not beautiful; Beautiful words are not truthful. Good words are not persuasive; Persuasive words are not good. He who knows has no wide learning; He who has wide learning does not know. The sage does not hoard. Having bestowed all he has on others, he has yet more; Having given all he has to others, he is richer still. The way of heaven benefits and does not harm; The way of the sage is bountiful and does not contend. "

" True words are not pleasant ; pleasant words are not true. The good are not contentious ; the contentious are not good. The wise are not learned ; the learned are not wise. The holy man hoards not. The more he does for others, the more he owns himself. The more he gives to others, the more he acquires himself. Heaven's Reason is to benefit but not to injure; the holy man's Reason is to act but not to strive. "

" True words aren’t charming, charming words aren’t true. Good people aren’t contentious, contentious people aren’t good. People who know aren’t learned, learned people don’t know. Wise souls don’t hoard; the more they do for others the more they have, the more they give the richer they are. The Way of heaven profits without destroying. Doing without outdoing is the Way of the wise. The next little country might be so close the people could hear cocks crowing and dogs barking there, but they’d get old and die without ever having been there. "

" True words are not pleasing. Pleasing words are not true. Those who are right do not argue. Those who argue are not right. Those who know are not learned. Those who are learned do not know. The sage does not hoard. The more he does for others, The more he has. The more he thereby gives to others, The ever more he gets. Heaven's Way Is to benefit and not to harm. The sage's Way Is to act and not to contend. "

" True speech is not elegant; elaborate speech is not truth. Those who know do not argue; the argumentative are without knowledge. Those who have assimilated are not learned; those who are gross with learning have not assimilated. The Wise Man doth not hoard. The more he giveth, the more he hath; the more he watereth, the more is he watered himself. The Tao of Heaven is like an Arrow, yet it woundeth not; and the Wise Man, in all his Works, maketh no contention. "

" Truthful (hsin) words (yen) are not beautiful, Beautiful (mei) words are not truthful. The good (shan) does not distinguish, One who distinguishes (pien) is not good. One who knows (chih) does not accumulate knowledge, One who accumulates knowledge (po) does not know. The sage does not hoard. Having worked (wei) for his fellow beings, The more he possesses. Having donated himself to his fellow beings, The more abundant he becomes. The way of heaven, It benefits (li), but does not harm. The way of the sage, He works (wei), but does not contend. "

" Sincere words are not kind;* Kind words are not sincere.** One who is good will never argue; One who argues is not good. One who knows does not know all;*3* One who knows all does not know at all. The Sage does not store things for himself.*4* The more one does for others, The more he has for himself.*5* The more one gives to others, The more he keeps for himself.*6* The Tao of heaven is to benefit others without hurting them.*7* The Tao of the Sage is to act without competing.*8* "

" True words are not beautiful Beautiful words are not true Those who are good do not debate Those who debate are not good. Those who know are not broad of knowledge Those who are broad of knowledge do not know Sages do not accumulate The more they assist others, the more they possess The more they give to others, the more they gain The Tao of heaven Benefits and does not harm The Tao of sages Assists and does not contend "

" Truthful words are not beautiful; Beautiful words are not truthful. One who is good is not eloquent; One who is eloquent is up to no good. One who knows is not erudite; One who is erudite does not know. The sage does not hoard. The more he serves the more he has; The more he gives the more he receives. The way of Heaven Brings benefits and does no harm; The way of the sage Only serves and never contends. "

" Faithful words are not fine. Fine words are not faithful. The good do not debate. The debater is not good. The knowing are not learned. The learned are not knowing. The sage does not lay up treasures. The more he does for others, the more he has of his The more he gives to others, the more he is increased. This is the Tau of Heaven, which benefits and does not injure. This is the Tau of the sage, who acts but does not strive. "

" Credible words are not eloquent; Eloquent words are not credible. The wise are not erudite; The erudite are not wise. The adept are not all-around; The all-around are not adept. The sages do not accumulate things. Yet the more they have done for others, The more they have gained themselves; The more they have given to others, The more they have gotten themselves. Thus, the way of tian is to benefit without harming; The way of the sages is to do without contending. "