Provided by The Internet Classics Archive.
\nSee bottom for copyright. Available online at
\nhttp:\/\/classics.mit.edu\/\/Lao\/taote.html<\/p>\n
The Tao-te Ching
\nBy Lao-tzu<\/p>\n
Translated by James Legge<\/p>\n
PART 1<\/p>\n
Chapter 1<\/p>\n
(Conceived of as) having no name, it is the Originator of heaven
\nand earth; (conceived of as) having a name, it is the Mother of all
\nthings.<\/p>\n<\/li>\n
Always without desire we must be found,
\nIf its deep mystery we would sound;
\nBut if desire always within us be,
\nIts outer fringe is all that we shall see.<\/p>\n<\/li>\n
Under these two aspects, it is really the same; but as development
\ntakes place, it receives the different names. Together we call them
\nthe Mystery. Where the Mystery is the deepest is the gate of all that
\nis subtle and wonderful.<\/p>\n<\/li>\n<\/ol>\n
Chapter 2<\/p>\n
So it is that existence and non-existence give birth the one to
\n(the idea of) the other; that difficulty and ease produce the one
\n(the idea of) the other; that length and shortness fashion out the
\none the figure of the other; that (the ideas of) height and lowness
\narise from the contrast of the one with the other; that the musical
\nnotes and tones become harmonious through the relation of one with
\nanother; and that being before and behind give the idea of one following
\nanother.<\/p>\n<\/li>\n
Therefore the sage manages affairs without doing anything, and
\nconveys his instructions without the use of speech.<\/p>\n<\/li>\n
All things spring up, and there is not one which declines to show
\nitself; they grow, and there is no claim made for their ownership;
\nthey go through their processes, and there is no expectation (of a
\nreward for the results). The work is accomplished, and there is no
\nresting in it (as an achievement).<\/p>\n<\/li>\n<\/ol>\n
The work is done, but how no one can see;
\n‘Tis this that makes the power not cease to be.<\/p>\n
Chapter 3<\/p>\n
Therefore the sage, in the exercise of his government, empties
\ntheir minds, fills their bellies, weakens their wills, and strengthens
\ntheir bones.<\/p>\n<\/li>\n
He constantly (tries to) keep them without knowledge and without
\ndesire, and where there are those who have knowledge, to keep them
\nfrom presuming to act (on it). When there is this abstinence from
\naction, good order is universal.<\/p>\n<\/li>\n<\/ol>\n
Chapter 4<\/p>\n
We should blunt our sharp points, and unravel the complications
\nof things; we should attemper our brightness, and bring ourselves
\ninto agreement with the obscurity of others. How pure and still the
\nTao is, as if it would ever so continue!<\/p>\n<\/li>\n
I do not know whose son it is. It might appear to have been before
\nGod.<\/p>\n<\/li>\n<\/ol>\n
Chapter 5<\/p>\n
May not the space between heaven and earth be compared to a bellows?<\/p>\n<\/li>\n<\/ol>\n
‘Tis emptied, yet it loses not its power;
\n‘Tis moved again, and sends forth air the more.
\nMuch speech to swift exhaustion lead we see;
\nYour inner being guard, and keep it free.<\/p>\n
Chapter 6<\/p>\n
The valley spirit dies not, aye the same;
\nThe female mystery thus do we name.
\nIts gate, from which at first they issued forth,
\nIs called the root from which grew heaven and earth.
\nLong and unbroken does its power remain,
\nUsed gently, and without the touch of pain.<\/p>\n
Chapter 7<\/p>\n
Therefore the sage puts his own person last, and yet it is found
\nin the foremost place; he treats his person as if it were foreign
\nto him, and yet that person is preserved. Is it not because he has
\nno personal and private ends, that therefore such ends are realised?<\/p>\n<\/li>\n<\/ol>\n
Chapter 8<\/p>\n
The excellence of a residence is in (the suitability of) the place;
\nthat of the mind is in abysmal stillness; that of associations is
\nin their being with the virtuous; that of government is in its securing
\ngood order; that of (the conduct of) affairs is in its ability; and
\nthat of (the initiation of) any movement is in its timeliness.<\/p>\n<\/li>\n
And when (one with the highest excellence) does not wrangle (about
\nhis low position), no one finds fault with him.<\/p>\n<\/li>\n<\/ol>\n
Chapter 9<\/p>\n
When gold and jade fill the hall, their possessor cannot keep them
\nsafe. When wealth and honours lead to arrogancy, this brings its evil
\non itself. When the work is done, and one’s name is becoming distinguished,
\nto withdraw into obscurity is the way of Heaven.<\/p>\n<\/li>\n<\/ol>\n
Chapter 10<\/p>\n
In loving the people and ruling the state, cannot he proceed without
\nany (purpose of) action? In the opening and shutting of his gates
\nof heaven, cannot he do so as a female bird? While his intelligence
\nreaches in every direction, cannot he (appear to) be without knowledge?<\/p>\n<\/li>\n
(The Tao) produces (all things) and nourishes them; it produces
\nthem and does not claim them as its own; it does all, and yet does
\nnot boast of it; it presides over all, and yet does not control them.
\nThis is what is called ‘The mysterious Quality’ (of the Tao).<\/p>\n<\/li>\n<\/ol>\n
Chapter 11 The thirty spokes unite in the one nave; but it is on
\nthe empty space (for the axle), that the use of the wheel depends.
\nClay is fashioned into vessels; but it is on their empty hollowness,
\nthat their use depends. The door and windows are cut out (from the
\nwalls) to form an apartment; but it is on the empty space (within),
\nthat its use depends. Therefore, what has a (positive) existence serves
\nfor profitable adaptation, and what has not that for (actual) usefulness.<\/p>\n
Chapter 12<\/p>\n
Music’s five notes the ears as deaf can make;
\nThe flavours five deprive the mouth of taste;
\nThe chariot course, and the wild hunting waste
\nMake mad the mind; and objects rare and strange,
\nSought for, men’s conduct will to evil change.<\/p>\n
Chapter 13<\/p>\n
What is meant by speaking thus of favour and disgrace? Disgrace
\nis being in a low position (after the enjoyment of favour). The getting
\nthat (favour) leads to the apprehension (of losing it), and the losing
\nit leads to the fear of (still greater calamity):–this is what is
\nmeant by saying that favour and disgrace would seem equally to be
\nfeared. And what is meant by saying that honour and great calamity
\nare to be (similarly) regarded as personal conditions? What makes
\nme liable to great calamity is my having the body (which I call myself);
\nif I had not the body, what great calamity could come to me?<\/p>\n<\/li>\n
Therefore he who would administer the kingdom, honouring it as
\nhe honours his own person, may be employed to govern it, and he who
\nwould administer it with the love which he bears to his own person
\nmay be entrusted with it.<\/p>\n<\/li>\n<\/ol>\n
Chapter 14<\/p>\n
Its upper part is not bright, and its lower part is not obscure.
\nCeaseless in its action, it yet cannot be named, and then it again
\nreturns and becomes nothing. This is called the Form of the Formless,
\nand the Semblance of the Invisible; this is called the Fleeting and
\nIndeterminable.<\/p>\n<\/li>\n
We meet it and do not see its Front; we follow it, and do not see
\nits Back. When we can lay hold of the Tao of old to direct the things
\nof the present day, and are able to know it as it was of old in the
\nbeginning, this is called (unwinding) the clue of Tao.<\/p>\n<\/li>\n<\/ol>\n
Chapter 15<\/p>\n
Shrinking looked they like those who wade through a stream in winter;
\nirresolute like those who are afraid of all around them; grave like
\na guest (in awe of his host); evanescent like ice that is melting
\naway; unpretentious like wood that has not been fashioned into anything;
\nvacant like a valley, and dull like muddy water.<\/p>\n<\/li>\n
Who can (make) the muddy water (clear)? Let it be still, and it
\nwill gradually become clear. Who can secure the condition of rest?
\nLet movement go on, and the condition of rest will gradually arise.<\/p>\n<\/li>\n
They who preserve this method of the Tao do not wish to be full
\n(of themselves). It is through their not being full of themselves
\nthat they can afford to seem worn and not appear new and complete.<\/p>\n<\/li>\n<\/ol>\n
Chapter 16<\/p>\n
The report of that fulfilment is the regular, unchanging rule.
\nTo know that unchanging rule is to be intelligent; not to know it
\nleads to wild movements and evil issues. The knowledge of that unchanging
\nrule produces a (grand) capacity and forbearance, and that capacity
\nand forbearance lead to a community (of feeling with all things).
\nFrom this community of feeling comes a kingliness of character; and
\nhe who is king-like goes on to be heaven-like. In that likeness to
\nheaven he possesses the Tao. Possessed of the Tao, he endures long;
\nand to the end of his bodily life, is exempt from all danger of decay.<\/p>\n<\/li>\n<\/ol>\n
Chapter 17<\/p>\n
How irresolute did those (earliest rulers) appear, showing (by
\ntheir reticence) the importance which they set upon their words! Their
\nwork was done and their undertakings were successful, while the people
\nall said, ‘We are as we are, of ourselves!’<\/p>\n<\/li>\n<\/ol>\n
Chapter 18<\/p>\n
When harmony no longer prevailed throughout the six kinships, filial
\nsons found their manifestation; when the states and clans fell into
\ndisorder, loyal ministers appeared.<\/p>\n<\/li>\n<\/ol>\n
Chapter 19<\/p>\n
Those three methods (of government)
\nThought olden ways in elegance did fail
\nAnd made these names their want of worth to veil;
\nBut simple views, and courses plain and true
\nWould selfish ends and many lusts eschew.<\/p>\n<\/li>\n<\/ol>\n
Chapter 20<\/p>\n
The multitude of men look satisfied and pleased; as if enjoying
\na full banquet, as if mounted on a tower in spring. I alone seem listless
\nand still, my desires having as yet given no indication of their presence.
\nI am like an infant which has not yet smiled. I look dejected and
\nforlorn, as if I had no home to go to. The multitude of men all have
\nenough and to spare. I alone seem to have lost everything. My mind
\nis that of a stupid man; I am in a state of chaos. Ordinary men look
\nbright and intelligent, while I alone seem to be benighted. They look
\nfull of discrimination, while I alone am dull and confused. I seem
\nto be carried about as on the sea, drifting as if I had nowhere to
\nrest. All men have their spheres of action, while I alone seem dull
\nand incapable, like a rude borderer. (Thus) I alone am different from
\nother men, but I value the nursing-mother (the Tao).<\/p>\n<\/li>\n<\/ol>\n
Chapter 21<\/p>\n
The grandest forms of active force
\nFrom Tao come, their only source.
\nWho can of Tao the nature tell?
\nOur sight it flies, our touch as well.
\nEluding sight, eluding touch,
\nThe forms of things all in it crouch;
\nEluding touch, eluding sight,
\nThere are their semblances, all right.
\nProfound it is, dark and obscure;
\nThings’ essences all there endure.
\nThose essences the truth enfold
\nOf what, when seen, shall then be told.
\nNow it is so; ’twas so of old.
\nIts name–what passes not away;
\nSo, in their beautiful array,
\nThings form and never know decay.<\/p>\n
How know I that it is so with all the beauties of existing things?
\nBy this (nature of the Tao).<\/p>\n
Chapter 22<\/p>\n
Therefore the sage holds in his embrace the one thing (of humility),
\nand manifests it to all the world. He is free from self- display,
\nand therefore he shines; from self-assertion, and therefore he is
\ndistinguished; from self-boasting, and therefore his merit is acknowledged;
\nfrom self-complacency, and therefore he acquires superiority. It is
\nbecause he is thus free from striving that therefore no one in the
\nworld is able to strive with him.<\/p>\n<\/li>\n
That saying of the ancients that ‘the partial becomes complete’
\nwas not vainly spoken:–all real completion is comprehended under
\nit.<\/p>\n<\/li>\n<\/ol>\n
Chapter 23<\/p>\n
Therefore when one is making the Tao his business, those who are
\nalso pursuing it, agree with him in it, and those who are making the
\nmanifestation of its course their object agree with him in that; while
\neven those who are failing in both these things agree with him where
\nthey fail.<\/p>\n<\/li>\n
Hence, those with whom he agrees as to the Tao have the happiness
\nof attaining to it; those with whom he agrees as to its manifestation
\nhave the happiness of attaining to it; and those with whom he agrees
\nin their failure have also the happiness of attaining (to the Tao).
\n(But) when there is not faith sufficient (on his part), a want of
\nfaith (in him) ensues (on the part of the others).<\/p>\n<\/li>\n<\/ol>\n
Chapter 24<\/p>\n
He who stands on his tiptoes does not stand firm; he who stretches
\nhis legs does not walk (easily). (So), he who displays himself does
\nnot shine; he who asserts his own views is not distinguished; he who
\nvaunts himself does not find his merit acknowledged; he who is self-
\nconceited has no superiority allowed to him. Such conditions, viewed
\nfrom the standpoint of the Tao, are like remnants of food, or a tumour
\non the body, which all dislike. Hence those who pursue (the course)
\nof the Tao do not adopt and allow them.<\/p>\n
Chapter 25<\/p>\n
I do not know its name, and I give it the designation of the Tao
\n(the Way or Course). Making an effort (further) to give it a name
\nI call it The Great.<\/p>\n<\/li>\n
Great, it passes on (in constant flow). Passing on, it becomes
\nremote. Having become remote, it returns. Therefore the Tao is great;
\nHeaven is great; Earth is great; and the (sage) king is also great.
\nIn the universe there are four that are great, and the (sage) king
\nis one of them.<\/p>\n<\/li>\n
Man takes his law from the Earth; the Earth takes its law from
\nHeaven; Heaven takes its law from the Tao. The law of the Tao is its
\nbeing what it is.<\/p>\n<\/li>\n<\/ol>\n
Chapter 26<\/p>\n
Therefore a wise prince, marching the whole day, does not go far
\nfrom his baggage waggons. Although he may have brilliant prospects
\nto look at, he quietly remains (in his proper place), indifferent
\nto them. How should the lord of a myriad chariots carry himself lightly
\nbefore the kingdom? If he do act lightly, he has lost his root (of
\ngravity); if he proceed to active movement, he will lose his throne.<\/p>\n<\/li>\n<\/ol>\n
Chapter 27<\/p>\n
Therefore the man of skill is a master (to be looked up to) by
\nhim who has not the skill; and he who has not the skill is the helper
\nof (the reputation of) him who has the skill. If the one did not honour
\nhis master, and the other did not rejoice in his helper, an (observer),
\nthough intelligent, might greatly err about them. This is called ‘The
\nutmost degree of mystery.’<\/p>\n<\/li>\n<\/ol>\n
Chapter 28<\/p>\n
Who knows how white attracts,
\nYet always keeps himself within black’s shade,
\nThe pattern of humility displayed,
\nDisplayed in view of all beneath the sky;
\nHe in the unchanging excellence arrayed,
\nEndless return to man’s first state has made.<\/p>\n
Who knows how glory shines,
\nYet loves disgrace, nor e’er for it is pale;
\nBehold his presence in a spacious vale,
\nTo which men come from all beneath the sky.
\nThe unchanging excellence completes its tale;
\nThe simple infant man in him we hail.<\/p>\n
Chapter 29<\/p>\n
The course and nature of things is such that
\nWhat was in front is now behind;
\nWhat warmed anon we freezing find.
\nStrength is of weakness oft the spoil;
\nThe store in ruins mocks our toil. Hence the sage puts away excessive
\neffort, extravagance, and easy indulgence.<\/p>\n<\/li>\n<\/ol>\n
Chapter 30<\/p>\n
Wherever a host is stationed, briars and thorns spring up. In the
\nsequence of great armies there are sure to be bad years.<\/p>\n<\/li>\n
A skilful (commander) strikes a decisive blow, and stops. He does
\nnot dare (by continuing his operations) to assert and complete his
\nmastery. He will strike the blow, but will be on his guard against
\nbeing vain or boastful or arrogant in consequence of it. He strikes
\nit as a matter of necessity; he strikes it, but not from a wish for
\nmastery.<\/p>\n<\/li>\n
When things have attained their strong maturity they become old.
\nThis may be said to be not in accordance with the Tao: and what is
\nnot in accordance with it soon comes to an end.<\/p>\n<\/li>\n<\/ol>\n
Chapter 31<\/p>\n
The superior man ordinarily considers the left hand the most honourable
\nplace, but in time of war the right hand. Those sharp weapons are
\ninstruments of evil omen, and not the instruments of the superior
\nman;–he uses them only on the compulsion of necessity. Calm and repose
\nare what he prizes; victory (by force of arms) is to him undesirable.
\nTo consider this desirable would be to delight in the slaughter of
\nmen; and he who delights in the slaughter of men cannot get his will
\nin the kingdom.<\/p>\n<\/li>\n
On occasions of festivity to be on the left hand is the prized
\nposition; on occasions of mourning, the right hand. The second in
\ncommand of the army has his place on the left; the general commanding
\nin chief has his on the right;–his place, that is, is assigned to
\nhim as in the rites of mourning. He who has killed multitudes of men
\nshould weep for them with the bitterest grief; and the victor in battle
\nhas his place (rightly) according to those rites.<\/p>\n<\/li>\n<\/ol>\n
Chapter 32<\/p>\n
Though in its primordial simplicity it may be small, the whole
\nworld dares not deal with (one embodying) it as a minister. If a feudal
\nprince or the king could guard and hold it, all would spontaneously
\nsubmit themselves to him.<\/p>\n<\/li>\n
Heaven and Earth (under its guidance) unite together and send down
\nthe sweet dew, which, without the directions of men, reaches equally
\neverywhere as of its own accord.<\/p>\n<\/li>\n
As soon as it proceeds to action, it has a name. When it once has
\nthat name, (men) can know to rest in it. When they know to rest in
\nit, they can be free from all risk of failure and error.<\/p>\n<\/li>\n
The relation of the Tao to all the world is like that of the great
\nrivers and seas to the streams from the valleys.<\/p>\n<\/li>\n<\/ol>\n
Chapter 33<\/p>\n
He who does not fail in the requirements of his position, continues
\nlong; he who dies and yet does not perish, has longevity.<\/p>\n<\/li>\n<\/ol>\n
Chapter 34<\/p>\n
All things depend on it for their production, which it gives to
\nthem, not one refusing obedience to it. When its work is accomplished,
\nit does not claim the name of having done it. It clothes all things
\nas with a garment, and makes no assumption of being their lord;–it
\nmay be named in the smallest things. All things return (to their root
\nand disappear), and do not know that it is it which presides over
\ntheir doing so;–it may be named in the greatest things.<\/p>\n<\/li>\n
Hence the sage is able (in the same way) to accomplish his great
\nachievements. It is through his not making himself great that he can
\naccomplish them.<\/p>\n<\/li>\n<\/ol>\n
Chapter 35<\/p>\n
Music and dainties will make the passing guest stop (for a time).
\nBut though the Tao as it comes from the mouth, seems insipid and has
\nno flavour, though it seems not worth being looked at or listened
\nto, the use of it is inexhaustible.<\/p>\n<\/li>\n<\/ol>\n
Chapter 36<\/p>\n
The soft overcomes the hard; and the weak the strong.<\/p>\n<\/li>\n
Fishes should not be taken from the deep; instruments for the profit
\nof a state should not be shown to the people.<\/p>\n<\/li>\n<\/ol>\n
Chapter 37<\/p>\n
If princes and kings were able to maintain it, all things would
\nof themselves be transformed by them.<\/p>\n<\/li>\n
If this transformation became to me an object of desire, I would
\nexpress the desire by the nameless simplicity.<\/p>\n<\/li>\n<\/ol>\n
Simplicity without a name
\nIs free from all external aim.
\nWith no desire, at rest and still,
\nAll things go right as of their will.<\/p>\n
PART II<\/p>\n
Chapter 38<\/p>\n
(Those who) possessed in the highest degree those attributes did
\nnothing (with a purpose), and had no need to do anything. (Those who)
\npossessed them in a lower degree were (always) doing, and had need
\nto be so doing.<\/p>\n<\/li>\n
(Those who) possessed the highest benevolence were (always seeking)
\nto carry it out, and had no need to be doing so. (Those who) possessed
\nthe highest righteousness were (always seeking) to carry it out, and
\nhad need to be so doing.<\/p>\n<\/li>\n
(Those who) possessed the highest (sense of) propriety were (always
\nseeking) to show it, and when men did not respond to it, they bared
\nthe arm and marched up to them.<\/p>\n<\/li>\n
Thus it was that when the Tao was lost, its attributes appeared;
\nwhen its attributes were lost, benevolence appeared; when benevolence
\nwas lost, righteousness appeared; and when righteousness was lost,
\nthe proprieties appeared.<\/p>\n<\/li>\n
Now propriety is the attenuated form of leal-heartedness and good
\nfaith, and is also the commencement of disorder; swift apprehension
\nis (only) a flower of the Tao, and is the beginning of stupidity.<\/p>\n<\/li>\n
Thus it is that the Great man abides by what is solid, and eschews
\nwhat is flimsy; dwells with the fruit and not with the flower. It
\nis thus that he puts away the one and makes choice of the other.<\/p>\n<\/li>\n<\/ol>\n
Chapter 39<\/p>\n
Heaven which by it is bright and pure;
\nEarth rendered thereby firm and sure;
\nSpirits with powers by it supplied;
\nValleys kept full throughout their void
\nAll creatures which through it do live
\nPrinces and kings who from it get
\nThe model which to all they give. All these are the results of the
\nOne (Tao).<\/p>\n
Thus it is that dignity finds its (firm) root in its (previous)
\nmeanness, and what is lofty finds its stability in the lowness (from
\nwhich it rises). Hence princes and kings call themselves ‘Orphans,’
\n‘Men of small virtue,’ and as ‘Carriages without a nave.’ Is not this
\nan acknowledgment that in their considering themselves mean they see
\nthe foundation of their dignity? So it is that in the enumeration
\nof the different parts of a carriage we do not come on what makes
\nit answer the ends of a carriage. They do not wish to show themselves
\nelegant-looking as jade, but (prefer) to be coarse-looking as an (ordinary)
\nstone.<\/p>\n<\/li>\n<\/ol>\n
Chapter 40<\/p>\n
All things under heaven sprang from It as existing (and named);
\nthat existence sprang from It as non-existent (and not named).<\/p>\n<\/li>\n<\/ol>\n
Chapter 41<\/p>\n
Therefore the sentence-makers have thus expressed themselves:–<\/p>\n<\/li>\n<\/ol>\n
‘The Tao, when brightest seen, seems light to lack;
\nWho progress in it makes, seems drawing back;
\nIts even way is like a rugged track.
\nIts highest virtue from the vale doth rise;
\nIts greatest beauty seems to offend the eyes;
\nAnd he has most whose lot the least supplies.
\nIts firmest virtue seems but poor and low;
\nIts solid truth seems change to undergo;
\nIts largest square doth yet no corner show
\nA vessel great, it is the slowest made;
\nLoud is its sound, but never word it said;
\nA semblance great, the shadow of a shade.’<\/p>\n
Chapter 42<\/p>\n
What men dislike is to be orphans, to have little virtue, to be
\nas carriages without naves; and yet these are the designations which
\nkings and princes use for themselves. So it is that some things are
\nincreased by being diminished, and others are diminished by being
\nincreased.<\/p>\n<\/li>\n
What other men (thus) teach, I also teach. The violent and strong
\ndo not die their natural death. I will make this the basis of my teaching.<\/p>\n<\/li>\n<\/ol>\n
Chapter 43<\/p>\n
There are few in the world who attain to the teaching without words,
\nand the advantage arising from non-action.<\/p>\n<\/li>\n<\/ol>\n
Chapter 44<\/p>\n
Thus we may see,
\nWho cleaves to fame
\nRejects what is more great;
\nWho loves large stores
\nGives up the richer state.<\/p>\n<\/li>\n
Who is content
\nNeeds fear no shame.
\nWho knows to stop
\nIncurs no blame.
\nFrom danger free
\nLong live shall he.<\/p>\n<\/li>\n<\/ol>\n
Chapter 45<\/p>\n
Constant action overcomes cold; being still overcomes heat. Purity
\nand stillness give the correct law to all under heaven.<\/p>\n<\/li>\n<\/ol>\n
Chapter 46<\/p>\n
There is no guilt greater than to sanction ambition; no calamity
\ngreater than to be discontented with one’s lot; no fault greater than
\nthe wish to be getting. Therefore the sufficiency of contentment is
\nan enduring and unchanging sufficiency.<\/p>\n<\/li>\n<\/ol>\n
Chapter 47<\/p>\n
Therefore the sages got their knowledge without travelling; gave
\ntheir (right) names to things without seeing them; and accomplished
\ntheir ends without any purpose of doing so.<\/p>\n<\/li>\n<\/ol>\n
Chapter 48<\/p>\n
He diminishes it and again diminishes it, till he arrives at doing
\nnothing (on purpose). Having arrived at this point of non-action,
\nthere is nothing which he does not do.<\/p>\n<\/li>\n
He who gets as his own all under heaven does so by giving himself
\nno trouble (with that end). If one take trouble (with that end), he
\nis not equal to getting as his own all under heaven.<\/p>\n<\/li>\n<\/ol>\n
Chapter 49<\/p>\n
To those who are good (to me), I am good; and to those who are
\nnot good (to me), I am also good;–and thus (all) get to be good.
\nTo those who are sincere (with me), I am sincere; and to those who
\nare not sincere (with me), I am also sincere;–and thus (all) get
\nto be sincere.<\/p>\n<\/li>\n
The sage has in the world an appearance of indecision, and keeps
\nhis mind in a state of indifference to all. The people all keep their
\neyes and ears directed to him, and he deals with them all as his children.<\/p>\n<\/li>\n<\/ol>\n
Chapter 50<\/p>\n
Of every ten three are ministers of life (to themselves); and three
\nare ministers of death.<\/p>\n<\/li>\n
There are also three in every ten whose aim is to live, but whose
\nmovements tend to the land (or place) of death. And for what reason?
\nBecause of their excessive endeavours to perpetuate life.<\/p>\n<\/li>\n
But I have heard that he who is skilful in managing the life entrusted
\nto him for a time travels on the land without having to shun rhinoceros
\nor tiger, and enters a host without having to avoid buff coat or sharp
\nweapon. The rhinoceros finds no place in him into which to thrust
\nits horn, nor the tiger a place in which to fix its claws, nor the
\nweapon a place to admit its point. And for what reason? Because there
\nis in him no place of death.<\/p>\n<\/li>\n<\/ol>\n
Chapter 51<\/p>\n
This honouring of the Tao and exalting of its operation is not
\nthe result of any ordination, but always a spontaneous tribute.<\/p>\n<\/li>\n
Thus it is that the Tao produces (all things), nourishes them,
\nbrings them to their full growth, nurses them, completes them, matures
\nthem, maintains them, and overspreads them.<\/p>\n<\/li>\n
It produces them and makes no claim to the possession of them;
\nit carries them through their processes and does not vaunt its ability
\nin doing so; it brings them to maturity and exercises no control over
\nthem;–this is called its mysterious operation.<\/p>\n<\/li>\n<\/ol>\n
Chapter 52<\/p>\n
When the mother is found, we know what her children should be.
\nWhen one knows that he is his mother’s child, and proceeds to guard
\n(the qualities of) the mother that belong to him, to the end of his
\nlife he will be free from all peril.<\/p>\n<\/li>\n
Let him keep his mouth closed, and shut up the portals (of his
\nnostrils), and all his life he will be exempt from laborious exertion.
\nLet him keep his mouth open, and (spend his breath) in the promotion
\nof his affairs, and all his life there will be no safety for him.<\/p>\n<\/li>\n
The perception of what is small is (the secret of clear- sightedness;
\nthe guarding of what is soft and tender is (the secret of) strength.<\/p>\n<\/li>\n
Who uses well his light,
\nReverting to its (source so) bright,
\nWill from his body ward all blight,
\nAnd hides the unchanging from men’s sight.<\/p>\n<\/li>\n<\/ol>\n
Chapter 53<\/p>\n
The great Tao (or way) is very level and easy; but people love
\nthe by-ways.<\/p>\n<\/li>\n
Their court(-yards and buildings) shall be well kept, but their
\nfields shall be ill-cultivated, and their granaries very empty. They
\nshall wear elegant and ornamented robes, carry a sharp sword at their
\ngirdle, pamper themselves in eating and drinking, and have a superabundance
\nof property and wealth;–such (princes) may be called robbers and
\nboasters. This is contrary to the Tao surely!<\/p>\n<\/li>\n<\/ol>\n
Chapter 54<\/p>\n
Tao when nursed within one’s self,
\nHis vigour will make true;
\nAnd where the family it rules
\nWhat riches will accrue!
\nThe neighbourhood where it prevails
\nIn thriving will abound;
\nAnd when ’tis seen throughout the state,
\nGood fortune will be found.
\nEmploy it the kingdom o’er,
\nAnd men thrive all around.<\/p>\n<\/li>\n
In this way the effect will be seen in the person, by the observation
\nof different cases; in the family; in the neighbourhood; in the state;
\nand in the kingdom.<\/p>\n<\/li>\n
How do I know that this effect is sure to hold thus all under the
\nsky? By this (method of observation).<\/p>\n<\/li>\n<\/ol>\n
Chapter 55<\/p>\n
(The infant’s) bones are weak and its sinews soft, but yet its
\ngrasp is firm. It knows not yet the union of male and female, and
\nyet its virile member may be excited;–showing the perfection of its
\nphysical essence. All day long it will cry without its throat becoming
\nhoarse;–showing the harmony (in its constitution).<\/p>\n<\/li>\n
To him by whom this harmony is known,
\n(The secret of) the unchanging (Tao) is shown,
\nAnd in the knowledge wisdom finds its throne.
\nAll life-increasing arts to evil turn;
\nWhere the mind makes the vital breath to burn,
\n(False) is the strength, (and o’er it we should mourn.)<\/p>\n<\/li>\n
When things have become strong, they (then) become old, which may
\nbe said to be contrary to the Tao. Whatever is contrary to the Tao
\nsoon ends.<\/p>\n<\/li>\n<\/ol>\n
Chapter 56<\/p>\n
He (who knows it) will keep his mouth shut and close the portals
\n(of his nostrils). He will blunt his sharp points and unravel the
\ncomplications of things; he will attemper his brightness, and bring
\nhimself into agreement with the obscurity (of others). This is called
\n‘the Mysterious Agreement.’<\/p>\n<\/li>\n
(Such an one) cannot be treated familiarly or distantly; he is
\nbeyond all consideration of profit or injury; of nobility or meanness:–he
\nis the noblest man under heaven.<\/p>\n<\/li>\n<\/ol>\n
Chapter 57<\/p>\n
How do I know that it is so? By these facts:–In the kingdom the
\nmultiplication of prohibitive enactments increases the poverty of
\nthe people; the more implements to add to their profit that the people
\nhave, the greater disorder is there in the state and clan; the more
\nacts of crafty dexterity that men possess, the more do strange contrivances
\nappear; the more display there is of legislation, the more thieves
\nand robbers there are.<\/p>\n<\/li>\n
Therefore a sage has said, ‘I will do nothing (of purpose), and
\nthe people will be transformed of themselves; I will be fond of keeping
\nstill, and the people will of themselves become correct. I will take
\nno trouble about it, and the people will of themselves become rich;
\nI will manifest no ambition, and the people will of themselves attain
\nto the primitive simplicity.’<\/p>\n<\/li>\n<\/ol>\n
Chapter 58<\/p>\n
Shall we then dispense with correction? The (method of) correction
\nshall by a turn become distortion, and the good in it shall by a turn
\nbecome evil. The delusion of the people (on this point) has indeed
\nsubsisted for a long time.<\/p>\n<\/li>\n
Therefore the sage is (like) a square which cuts no one (with its
\nangles); (like) a corner which injures no one (with its sharpness).
\nHe is straightforward, but allows himself no license; he is bright,
\nbut does not dazzle.<\/p>\n<\/li>\n<\/ol>\n
Chapter 59<\/p>\n
It is only by this moderation that there is effected an early return
\n(to man’s normal state). That early return is what I call the repeated
\naccumulation of the attributes (of the Tao). With that repeated accumulation
\nof those attributes, there comes the subjugation (of every obstacle
\nto such return). Of this subjugation we know not what shall be the
\nlimit; and when one knows not what the limit shall be, he may be the
\nruler of a state.<\/p>\n<\/li>\n
He who possesses the mother of the state may continue long. His
\ncase is like that (of the plant) of which we say that its roots are
\ndeep and its flower stalks firm:–this is the way to secure that its
\nenduring life shall long be seen.<\/p>\n<\/li>\n<\/ol>\n
Chapter 60<\/p>\n
Let the kingdom be governed according to the Tao, and the manes
\nof the departed will not manifest their spiritual energy. It is not
\nthat those manes have not that spiritual energy, but it will not be
\nemployed to hurt men. It is not that it could not hurt men, but neither
\ndoes the ruling sage hurt them.<\/p>\n<\/li>\n
When these two do not injuriously affect each other, their good
\ninfluences converge in the virtue (of the Tao).<\/p>\n<\/li>\n<\/ol>\n
Chapter 61<\/p>\n
(To illustrate from) the case of all females:–the female always
\novercomes the male by her stillness. Stillness may be considered (a
\nsort of) abasement.<\/p>\n<\/li>\n
Thus it is that a great state, by condescending to small states,
\ngains them for itself; and that small states, by abasing themselves
\nto a great state, win it over to them. In the one case the abasement
\nleads to gaining adherents, in the other case to procuring favour.<\/p>\n<\/li>\n
The great state only wishes to unite men together and nourish them;
\na small state only wishes to be received by, and to serve, the other.
\nEach gets what it desires, but the great state must learn to abase
\nitself.<\/p>\n<\/li>\n<\/ol>\n
Chapter 62<\/p>\n
(Its) admirable words can purchase honour; (its) admirable deeds
\ncan raise their performer above others. Even men who are not good
\nare not abandoned by it.<\/p>\n<\/li>\n
Therefore when the sovereign occupies his place as the Son of Heaven,
\nand he has appointed his three ducal ministers, though (a prince)
\nwere to send in a round symbol-of-rank large enough to fill both the
\nhands, and that as the precursor of the team of horses (in the court-yard),
\nsuch an offering would not be equal to (a lesson of) this Tao, which
\none might present on his knees.<\/p>\n<\/li>\n
Why was it that the ancients prized this Tao so much? Was it not
\nbecause it could be got by seeking for it, and the guilty could escape
\n(from the stain of their guilt) by it? This is the reason why all
\nunder heaven consider it the most valuable thing.<\/p>\n<\/li>\n<\/ol>\n
Chapter 63<\/p>\n
(The master of it) anticipates things that are difficult while
\nthey are easy, and does things that would become great while they
\nare small. All difficult things in the world are sure to arise from
\na previous state in which they were easy, and all great things from
\none in which they were small. Therefore the sage, while he never does
\nwhat is great, is able on that account to accomplish the greatest
\nthings.<\/p>\n<\/li>\n
He who lightly promises is sure to keep but little faith; he who
\nis continually thinking things easy is sure to find them difficult.
\nTherefore the sage sees difficulty even in what seems easy, and so
\nnever has any difficulties.<\/p>\n<\/li>\n<\/ol>\n
Chapter 64<\/p>\n
The tree which fills the arms grew from the tiniest sprout; the
\ntower of nine storeys rose from a (small) heap of earth; the journey
\nof a thousand li commenced with a single step.<\/p>\n<\/li>\n
He who acts (with an ulterior purpose) does harm; he who takes
\nhold of a thing (in the same way) loses his hold. The sage does not
\nact (so), and therefore does no harm; he does not lay hold (so), and
\ntherefore does not lose his bold. (But) people in their conduct of
\naffairs are constantly ruining them when they are on the eve of success.
\nIf they were careful at the end, as (they should be) at the beginning,
\nthey would not so ruin them.<\/p>\n<\/li>\n
Therefore the sage desires what (other men) do not desire, and
\ndoes not prize things difficult to get; he learns what (other men)
\ndo not learn, and turns back to what the multitude of men have passed
\nby. Thus he helps the natural development of all things, and does
\nnot dare to act (with an ulterior purpose of his own).<\/p>\n<\/li>\n<\/ol>\n
Chapter 65<\/p>\n
The difficulty in governing the people arises from their having
\nmuch knowledge. He who (tries to) govern a state by his wisdom is
\na scourge to it; while he who does not (try to) do so is a blessing.<\/p>\n<\/li>\n
He who knows these two things finds in them also his model and
\nrule. Ability to know this model and rule constitutes what we call
\nthe mysterious excellence (of a governor). Deep and far-reaching is
\nsuch mysterious excellence, showing indeed its possessor as opposite
\nto others, but leading them to a great conformity to him.<\/p>\n<\/li>\n<\/ol>\n
Chapter 66<\/p>\n
In this way though he has his place above them, men do not feel
\nhis weight, nor though he has his place before them, do they feel
\nit an injury to them.<\/p>\n<\/li>\n
Therefore all in the world delight to exalt him and do not weary
\nof him. Because he does not strive, no one finds it possible to strive
\nwith him.<\/p>\n<\/li>\n<\/ol>\n
Chapter 67<\/p>\n
But I have three precious things which I prize and hold fast. The
\nfirst is gentleness; the second is economy; and the third is shrinking
\nfrom taking precedence of others.<\/p>\n<\/li>\n
With that gentleness I can be bold; with that economy I can be
\nliberal; shrinking from taking precedence of others, I can become
\na vessel of the highest honour. Now-a-days they give up gentleness
\nand are all for being bold; economy, and are all for being liberal;
\nthe hindmost place, and seek only to be foremost;–(of all which the
\nend is) death.<\/p>\n<\/li>\n
Gentleness is sure to be victorious even in battle, and firmly
\nto maintain its ground. Heaven will save its possessor, by his (very)
\ngentleness protecting him.<\/p>\n<\/li>\n<\/ol>\n
Chapter 68<\/p>\n
He who in (Tao’s) wars has skill
\nAssumes no martial port;
\nHe who fights with most good will
\nTo rage makes no resort.
\nHe who vanquishes yet still
\nKeeps from his foes apart;
\nHe whose hests men most fulfil
\nYet humbly plies his art.<\/p>\n
Thus we say, ‘He ne’er contends,
\nAnd therein is his might.’
\nThus we say, ‘Men’s wills he bends,
\nThat they with him unite.’
\nThus we say, ‘Like Heaven’s his ends,
\nNo sage of old more bright.’<\/p>\n
Chapter 69<\/p>\n
There is no calamity greater than lightly engaging in war. To do
\nthat is near losing (the gentleness) which is so precious. Thus it
\nis that when opposing weapons are (actually) crossed, he who deplores
\n(the situation) conquers.<\/p>\n<\/li>\n<\/ol>\n
Chapter 70<\/p>\n
There is an originating and all-comprehending (principle) in my
\nwords, and an authoritative law for the things (which I enforce).
\nIt is because they do not know these, that men do not know me.<\/p>\n<\/li>\n
They who know me are few, and I am on that account (the more) to
\nbe prized. It is thus that the sage wears (a poor garb of) hair cloth,
\nwhile he carries his (signet of) jade in his bosom.<\/p>\n<\/li>\n<\/ol>\n
Chapter 71<\/p>\n
It is simply by being pained at (the thought of) having this disease
\nthat we are preserved from it. The sage has not the disease. He knows
\nthe pain that would be inseparable from it, and therefore he does
\nnot have it.<\/p>\n<\/li>\n<\/ol>\n
Chapter 72<\/p>\n
Let them not thoughtlessly indulge themselves in their ordinary
\nlife; let them not act as if weary of what that life depends on.<\/p>\n<\/li>\n
It is by avoiding such indulgence that such weariness does not
\narise.<\/p>\n<\/li>\n
Therefore the sage knows (these things) of himself, but does not
\nparade (his knowledge); loves, but does not (appear to set a) value
\non, himself. And thus he puts the latter alternative away and makes
\nchoice of the former.<\/p>\n<\/li>\n<\/ol>\n
Chapter 73<\/p>\n
When Heaven’s anger smites a man,
\nWho the cause shall truly scan? On this account the sage feels a difficulty
\n(as to what to do in the former case).<\/p>\n
Chapter 74<\/p>\n
There is always One who presides over the infliction death. He
\nwho would inflict death in the room of him who so presides over it
\nmay be described as hewing wood instead of a great carpenter. Seldom
\nis it that he who undertakes the hewing, instead of the great carpenter,
\ndoes not cut his own hands!<\/p>\n<\/li>\n<\/ol>\n
Chapter 75<\/p>\n
The people are difficult to govern because of the (excessive) agency
\nof their superiors (in governing them). It is through this that they
\nare difficult to govern.<\/p>\n<\/li>\n
The people make light of dying because of the greatness of their
\nlabours in seeking for the means of living. It is this which makes
\nthem think light of dying. Thus it is that to leave the subject of
\nliving altogether out of view is better than to set a high value on
\nit.<\/p>\n<\/li>\n<\/ol>\n
Chapter 76<\/p>\n
Thus it is that firmness and strength are the concomitants of death;
\nsoftness and weakness, the concomitants of life.<\/p>\n<\/li>\n
Hence he who (relies on) the strength of his forces does not conquer;
\nand a tree which is strong will fill the out-stretched arms, (and
\nthereby invites the feller.)<\/p>\n<\/li>\n
Therefore the place of what is firm and strong is below, and that
\nof what is soft and weak is above.<\/p>\n<\/li>\n<\/ol>\n
Chapter 77<\/p>\n
It is the Way of Heaven to diminish superabundance, and to supplement
\ndeficiency. It is not so with the way of man. He takes away from those
\nwho have not enough to add to his own superabundance.<\/p>\n<\/li>\n
Who can take his own superabundance and therewith serve all under
\nheaven? Only he who is in possession of the Tao!<\/p>\n<\/li>\n
Therefore the (ruling) sage acts without claiming the results as
\nhis; he achieves his merit and does not rest (arrogantly) in it:–he
\ndoes not wish to display his superiority.<\/p>\n<\/li>\n<\/ol>\n
Chapter 78<\/p>\n
Every one in the world knows that the soft overcomes the hard,
\nand the weak the strong, but no one is able to carry it out in practice.<\/p>\n<\/li>\n
Therefore a sage has said,
\n‘He who accepts his state’s reproach,
\nIs hailed therefore its altars’ lord;
\nTo him who bears men’s direful woes
\nThey all the name of King accord.’<\/p>\n<\/li>\n
Words that are strictly true seem to be paradoxical.<\/p>\n<\/li>\n<\/ol>\n
Chapter 79<\/p>\n
Therefore (to guard against this), the sage keeps the left-hand
\nportion of the record of the engagement, and does not insist on the
\n(speedy) fulfilment of it by the other party. (So), he who has the
\nattributes (of the Tao) regards (only) the conditions of the engagement,
\nwhile he who has not those attributes regards only the conditions
\nfavourable to himself.<\/p>\n<\/li>\n
In the Way of Heaven, there is no partiality of love; it is always
\non the side of the good man.<\/p>\n<\/li>\n<\/ol>\n
Chapter 80<\/p>\n
Though they had boats and carriages, they should have no occasion
\nto ride in them; though they had buff coats and sharp weapons, they
\nshould have no occasion to don or use them.<\/p>\n<\/li>\n
I would make the people return to the use of knotted cords (instead
\nof the written characters).<\/p>\n<\/li>\n
They should think their (coarse) food sweet; their (plain) clothes
\nbeautiful; their (poor) dwellings places of rest; and their common
\n(simple) ways sources of enjoyment.<\/p>\n<\/li>\n
There should be a neighbouring state within sight, and the voices
\nof the fowls and dogs should be heard all the way from it to us, but
\nI would make the people to old age, even to death, not have any intercourse
\nwith it.<\/p>\n<\/li>\n<\/ol>\n
Chapter 81<\/p>\n
The sage does not accumulate (for himself). The more that he expends
\nfor others, the more does he possess of his own; the more that he
\ngives to others, the more does he have himself.<\/p>\n<\/li>\n
With all the sharpness of the Way of Heaven, it injures not; with
\nall the doing in the way of the sage he does not strive.<\/p>\n<\/li>\n<\/ol>\n
THE END<\/p>\n
Copyright statement:
\nThe Internet Classics Archive by Daniel C. Stevenson, Web Atomics.
\nWorld Wide Web presentation is copyright (C) 1994-2000, Daniel
\nC. Stevenson, Web Atomics.
\nAll rights reserved under international and pan-American copyright
\nconventions, including the right of reproduction in whole or in part
\nin any form. Direct permission requests to classics@classics.mit.edu.
\nTranslation of “The Deeds of the Divine Augustus” by Augustus is
\ncopyright (C) Thomas Bushnell, BSG.<\/p>\n","protected":false},"excerpt":{"rendered":"
Provided by The Internet Classics Archive. See bottom for copyright. Available online at http:\/\/classics.mit.edu\/\/Lao\/taote.html The Tao-te Ching By Lao-tzu Translated by James Legge PART 1 Chapter 1 The Tao that can be trodden is not the enduring and unchanging Tao. The name that can be named is not the enduring and unchanging name. (Conceived of […]<\/p>\n","protected":false},"author":1,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"advanced_seo_description":"","jetpack_seo_html_title":"","jetpack_seo_noindex":false,"footnotes":""},"class_list":["post-38728","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/erickimphotography.com\/blog\/wp-json\/wp\/v2\/pages\/38728","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/erickimphotography.com\/blog\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/erickimphotography.com\/blog\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/erickimphotography.com\/blog\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/erickimphotography.com\/blog\/wp-json\/wp\/v2\/comments?post=38728"}],"version-history":[{"count":0,"href":"https:\/\/erickimphotography.com\/blog\/wp-json\/wp\/v2\/pages\/38728\/revisions"}],"wp:attachment":[{"href":"https:\/\/erickimphotography.com\/blog\/wp-json\/wp\/v2\/media?parent=38728"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}