,,the ,,tao ,,teh ,,king1 ,,or ,,the ,,tao ,,and ,,its ,,characteristics by ,lao-,tse ,translated by ,james ,legge ,,part #a4 ,ch4 #a4 #a4 ,the ,tao that can be trodden is not the enduring and unchanging ,tao4 ,the name that can be named is not the enduring and unchanging name4 #b4 7,conceived of as7 having no name1 it is the ,originator of heaven and earth2 7conceived of as7 having a name1 it is the ,mother of all things4 #c4 ,always without desire we must be found1 ,if its deep mystery we would sound2 ,but if desire always within us be1 ,its outer fringe is all that we shall see4 #d4 ,under these two aspects1 it is really the same2 but as development takes place1 it receives the different names4 ,together we call them the ,mystery4 ,where the ,mystery is the deepest is the gate of all that is subtle and wonderful4 #b4 #a4 ,all in the world know the beauty of the beautiful1 and in doing this they have 7the idea of7 what ugliness is2 they all know the skill of the skilful1 and in doing this they have 7the idea of7 what the want of skill is4 #b4 ,so it is that existence and non-existence give birth the one to 7the idea of7 the other2 that difficulty and ease produce the one 7the idea of7 the other2 that length and shortness fashion out the one the figure of the other2 that 7the ideas of7 height and lowness arise from the contrast of the one with the other2 that the musical notes and tones become harmonious through the relation of one with another2 and that being before and behind give the idea of one following another4 #c4 ,therefore the sage manages affairs without doing anything1 and conveys his instructions without the use of speech4 #d4 ,all things spring up1 and there is not one which declines to show itself2 they grow1 and there is no claim made for their ownership2 they go through their processes1 and there is no expectation 7of a reward for the results74 ,the work is accomplished1 and there is no resting in it 7as an achievement74 ,the work is done1 but how no one can see2 ',tis this that makes the power not cease to be4 #c4 #a4 ,not to value and employ men of superior ability is the way to keep the people from rivalry among themselves2 not to prize articles which are difficult to procure is the way to keep them from becoming thieves2 not to show them what is likely to excite their desires is the way to keep their minds from disorder4 #b4 ,therefore the sage1 in the exercise of his government1 empties their minds1 fills their bellies1 weakens their wills1 and strengthens their bones4 #c4 ,he constantly 7tries to7 keep them without knowledge and without desire1 and where there are those who have knowledge1 to keep them from presuming to act 7on it74 ,when there is this abstinence from action1 good order is universal4 #d4 #a4 ,the ,tao is 7like7 the emptiness of a vessel2 and in our employment of it we must be on our guard against all fulness4 ,how deep and unfathomable it is1 as if it were the ,honoured ,ancestor of all things6 #b4 ,we should blunt our sharp points1 and unravel the complications of things2 we should attemper our brightness1 and bring ourselves into agreement with the obscurity of others4 ,how pure and still the ,tao is1 as if it would ever so continue6 #c4 ,i do not know whose son it is4 ,it might appear to have been before ,god4 #e4 #a4 ,heaven and earth do not act from 7the impulse of7 any wish to be benevolent2 they deal with all things as the dogs of grass are dealt with4 ,the sages do not act from 7any wish to be7 benevolent2 they deal with the people as the dogs of grass are dealt with4 #b4 ,may not the space between heaven and earth be compared to a bellows8 ',tis emptied1 yet it loses not its power2 ',tis moved again1 and sends forth air the more4 ,much speech to swift exhaustion lead we see2 ,your inner being guard1 and keep it free4 #f4 ,the valley spirit dies not1 aye the same2 ,the female mystery thus do we name4 ,its gate1 from which at first they issued forth1 ,is called the root from which grew heaven and earth4 ,long and unbroken does its power remain1 ,used gently1 and without the touch of pain4 #g4 #a4 ,heaven is long-enduring and earth continues long4 ,the reason why heaven and earth are able to endure and continue thus long is because they do not live of1 or for1 themselves4 ,this is how they are able to continue and endure4 #b4 ,therefore the sage puts his own person last1 and yet it is found in the foremost place2 he treats his person as if it were foreign to him1 and yet that person is preserved4 ,is it not because he has no personal and private ends1 that therefore such ends are realised8 #h4 #a4 ,the highest excellence is like 7that of7 water4 ,the excellence of water appears in its benefiting all things1 and in its occupying1 without striving 7to the contrary71 the low place which all men dislike4 ,hence 7its way7 is near to 7that of7 the ,tao4 #b4 ,the excellence of a residence is in 7the suitability of7 the place2 that of the mind is in abysmal stillness2 that of associations is in their being with the virtuous2 that of government is in its securing good order2 that of 7the conduct of7 affairs is in its ability2 and that of 7the initiation of7 any movement is in its timeliness4 #c4 ,and when 7one with the highest excellence7 does not wrangle 7about his low position71 no one finds fault with him4 #i4 #a4 ,it is better to leave a vessel unfilled1 than to attempt to carry it when it is full4 ,if you keep feeling a point that has been sharpened1 the point cannot long preserve its sharpness4 #b4 ,when gold and jade fill the hall1 their possessor cannot keep them safe4 ,when wealth and honours lead to arrogancy1 this brings its evil on itself4 ,when the work is done1 and one's name is becoming distinguished1 to withdraw into obscurity is the way of ,heaven4 #aj4 #a4 ,when the intelligent and animal souls are held together in one embrace1 they can be kept from separating4 ,when one gives undivided attention to the 7vital7 breath1 and brings it to the utmost degree of pliancy1 he can become as a 7tender7 babe4 ,when he has cleansed away the most mysterious sights 7of his imagination71 he can become without a flaw4 #b4 ,in loving the people and ruling the state1 cannot he proceed without any 7purpose of7 action8 ,in the opening and shutting of his gates of heaven1 cannot he do so as a female bird8 ,while his intelligence reaches in every direction1 cannot he 7appear to7 be without knowledge8 #c4 7,the ,tao7 produces 7all things7 and nourishes them2 it produces them and does not claim them as its own2 it does all1 and yet does not boast of it2 it presides over all1 and yet does not control them4 ,this is what is called ',the mysterious ,quality' 7of the ,tao74 #aa4 ,the thirty spokes unite in the one nave2 but it is on the empty space 7for the axle71 that the use of the wheel depends4 ,clay is fashioned into vessels2 but it is on their empty hollowness1 that their use depends4 ,the door and windows are cut out 7from the walls7 to form an apartment2 but it is on the empty space 7within71 that its use depends4 ,therefore1 what has a 7positive7 existence serves for profitable adaptation1 and what has not that for 7actual7 usefulness4 #ab4 #a4 ,colour's five hues from th' eyes their sight will take2 ,music's five notes the ears as deaf can make2 ,the flavours five deprive the mouth of taste2 ,the chariot course1 and the wild hunting waste ,make mad the mind2 and objects rare and strange1 ,sought for1 men's conduct will to evil change4 #b4 ,therefore the sage seeks to satisfy 7the craving of7 the belly1 and not the 7insatiable longing of the7 eyes4 ,he puts from him the latter1 and prefers to seek the former4 #ac4 #a4 ,favour and disgrace would seem equally to be feared2 honour and great calamity1 to be regarded as personal conditions 7of the same kind74 #b4 ,what is meant by speaking thus of favour and disgrace8 ,disgrace is being in a low position 7after the enjoyment of favour74 ,the getting that 7favour7 leads to the apprehension 7of losing it71 and the losing it leads to the fear of 7still greater calamity73--this is what is meant by saying that favour and disgrace would seem equally to be feared4 ,and what is meant by saying that honour and great calamity are to be 7similarly7 regarded as personal conditions8 ,what makes me liable to great calamity is my having the body 7which ,i call myself72 if ,i had not the body1 what great calamity could come to me8 #c4 ,therefore he who would administer the kingdom1 honouring it as he honours his own person1 may be employed to govern it1 and he who would administer it with the love which he bears to his own person may be entrusted with it4 #ad4 #a4 ,we look at it1 and we do not see it1 and we name it 'the ,equable4' ,we listen to it1 and we do not hear it1 and we name it 'the ,inaudible4' ,we try to grasp it1 and do not get hold of it1 and we name it 'the ,subtle4' ,with these three qualities1 it cannot be made the subject of description2 and hence we blend them together and obtain ,the ,one4 #b4 ,its upper part is not bright1 and its lower part is not obscure4 ,ceaseless in its action1 it yet cannot be named1 and then it again returns and becomes nothing4 ,this is called the ,form of the ,formless1 and the ,semblance of the ,invisible2 this is called the ,fleeting and ,indeterminable4 #c4 ,we meet it and do not see its ,front2 we follow it1 and do not see its ,back4 ,when we can lay hold of the ,tao of old to direct the things of the present day1 and are able to know it as it was of old in the beginning1 this is called 7unwinding7 the clue of ,tao4 #ae4 #a4 ,the skilful masters 7of the ,tao7 in old times1 with a subtle and exquisite penetration1 comprehended its mysteries1 and were deep 7also7 so as to elude men's knowledge4 ,as they were thus beyond men's knowledge1 ,i will make an effort to describe of what sort they appeared to be4 #b4 ,shrinking looked they like those who wade through a stream in winter2 irresolute like those who are afraid of all around them2 grave like a guest 7in awe of his host72 evanescent like ice that is melting away2 unpretentious like wood that has not been fashioned into anything2 vacant like a valley1 and dull like muddy water4 #c4 ,who can 7make7 the muddy water 7clear78 ,let it be still1 and it will gradually become clear4 ,who can secure the condition of rest8 ,let movement go on1 and the condition of rest will gradually arise4 #d4 ,they who preserve this method of the ,tao do not wish to be full 7of themselves74 ,it is through their not being full of themselves that they can afford to seem worn and not appear new and complete4 #af4 #a4 ,the 7state of7 vacancy should be brought to the utmost degree1 and that of stillness guarded with unwearying vigour4 ,all things alike go through their processes of activity1 and 7then7 we see them return 7to their original state74 ,when things 7in the vegetable world7 have displayed their luxuriant growth1 we see each of them return to its root4 ,this returning to their root is what we call the state of stillness2 and that stillness may be called a reporting that they have fulfilled their appointed end4 #b4 ,the report of that fulfilment is the regular1 unchanging rule4 ,to know that unchanging rule is to be intelligent2 not to know it leads to wild movements and evil issues4 ,the knowledge of that unchanging rule produces a 7grand7 capacity and forbearance1 and that capacity and forbearance lead to a community 7of feeling with all things74 ,from this community of feeling comes a kingliness of character2 and he who is king-like goes on to be heaven-like4 ,in that likeness to heaven he possesses the ,tao4 ,possessed of the ,tao1 he endures long2 and to the end of his bodily life1 is exempt from all danger of decay4 #ag4 #a4 ,in the highest antiquity1 7the people7 did not know that there were 7their rulers74 ,in the next age they loved them and praised them4 ,in the next they feared them2 in the next they despised them4 ,thus it was that when faith 7in the ,tao7 was deficient 7in the rulers7 a want of faith in them ensued 7in the people74 #b4 ,how irresolute did those 7earliest rulers7 appear1 showing 7by their reticence7 the importance which they set upon their words6 ,their work was done and their undertakings were successful1 while the people all said1 ',we are as we are1 of ourselves6' #ah4 #a4 ,when the ,great ,tao 7,way or ,method7 ceased to be observed1 benevolence and righteousness came into vogue4 7,then7 appeared wisdom and shrewdness1 and there ensued great hypocrisy4 #b4 ,when harmony no longer prevailed throughout the six kinships1 filial sons found their manifestation2 when the states and clans fell into disorder1 loyal ministers appeared4 #ai4 #a4 ,if we could renounce our sageness and discard our wisdom1 it would be better for the people a hundredfold4 ,if we could renounce our benevolence and discard our righteousness1 the people would again become filial and kindly4 ,if we could renounce our artful contrivances and discard our 7scheming for7 gain1 there would be no thieves nor robbers4 #b4 ,those three methods 7of government7 ,thought olden ways in elegance did fail ,and made these names their want of worth to veil2 ,but simple views1 and courses plain and true ,would selfish ends and many lusts eschew4 #bj4 #a4 ,when we renounce learning we have no troubles4 ,the 7ready7 'yes1' and 7flattering7 'yea2'-- ,small is the difference they display4 ,but mark their issues1 good and ill2-- ,what space the gulf between shall fill8 ,what all men fear is indeed to be feared2 but how wide and without end is the range of questions 7asking to be discussed76 #b4 ,the multitude of men look satisfied and pleased2 as if enjoying a full banquet1 as if mounted on a tower in spring4 ,i alone seem listless and still1 my desires having as yet given no indication of their presence4 ,i am like an infant which has not yet smiled4 ,i look dejected and forlorn1 as if ,i had no home to go to4 ,the multitude of men all have enough and to spare4 ,i alone seem to have lost everything4 ,my mind is that of a stupid man2 ,i am in a state of chaos4 ,ordinary men look bright and intelligent1 while ,i alone seem to be benighted4 ,they look full of discrimination1 while ,i alone am dull and confused4 ,i seem to be carried about as on the sea1 drifting as if ,i had nowhere to rest4 ,all men have their spheres of action1 while ,i alone seem dull and incapable1 like a rude borderer4 7,thus7 ,i alone am different from other men1 but ,i value the nursing-mother 7the ,tao74 #ba4 ,the grandest forms of active force ,from ,tao come1 their only source4 ,who can of ,tao the nature tell8 ,our sight it flies1 our touch as well4 ,eluding sight1 eluding touch1 ,the forms of things all in it crouch2 ,eluding touch1 eluding sight1 ,there are their semblances1 all right4 ,profound it is1 dark and obscure2 ,things' essences all there endure4 ,those essences the truth enfold ,of what1 when seen1 shall then be told4 ,now it is so2 'twas so of old4 ,its name--what passes not away2 ,so1 in their beautiful array1 ,things form and never know decay4 ,how know ,i that it is so with all the beauties of existing things8 ,by this 7nature of the ,tao74 #bb4 #a4 ,the partial becomes complete2 the crooked1 straight2 the empty1 full2 the worn out1 new4 ,he whose 7desires7 are few gets them2 he whose 7desires7 are many goes astray4 #b4 ,therefore the sage holds in his embrace the one thing 7of humility71 and manifests it to all the world4 ,he is free from self-display1 and therefore he shines2 from self-assertion1 and therefore he is distinguished2 from self-boasting1 and therefore his merit is acknowledged2 from self-complacency1 and therefore he acquires superiority4 ,it is because he is thus free from striving that therefore no one in the world is able to strive with him4 #c4 ,that saying of the ancients that 'the partial becomes complete' was not vainly spoken3--all real completion is comprehended under it4 #bc4 #a4 ,abstaining from speech marks him who is obeying the spontaneity of his nature4 ,a violent wind does not last for a whole morning2 a sudden rain does not last for the whole day4 ,to whom is it that these 7two7 things are owing8 ,to ,heaven and ,earth4 ,if ,heaven and ,earth cannot make such 7spasmodic7 actings last long1 how much less can man6 #b4 ,therefore when one is making the ,tao his business1 those who are also pursuing it1 agree with him in it1 and those who are making the manifestation of its course their object agree with him in that2 while even those who are failing in both these things agree with him where they fail4 #c4 ,hence1 those with whom he agrees as to the ,tao have the happiness of attaining to it2 those with whom he agrees as to its manifestation have the happiness of attaining to it2 and those with whom he agrees in their failure have also the happiness of attaining 7to the ,tao74 7,but7 when there is not faith sufficient 7on his part71 a want of faith 7in him7 ensues 7on the part of the others74 #bd4 ,he who stands on his tiptoes does not stand firm2 he who stretches his legs does not walk 7easily74 7,so71 he who displays himself does not shine2 he who asserts his own views is not distinguished2 he who vaunts himself does not find his merit acknowledged2 he who is self-conceited has no superiority allowed to him4 ,such conditions1 viewed from the standpoint of the ,tao1 are like remnants of food1 or a tumour on the body1 which all dislike4 ,hence those who pursue 7the course7 of the ,tao do not adopt and allow them4 #be4 #a4 ,there was something undefined and complete1 coming into existence before ,heaven and ,earth4 ,how still it was and formless1 standing alone1 and undergoing no change1 reaching everywhere and in no danger 7of being exhausted76 ,it may be regarded as the ,mother of all things4 #b4 ,i do not know its name1 and ,i give it the designation of the ,tao 7the ,way or ,course74 ,making an effort 7further7 to give it a name ,i call it ,the ,great4 #c4 ,great1 it passes on 7in constant flow74 ,passing on1 it becomes remote4 ,having become remote1 it returns4 ,therefore the ,tao is great2 ,heaven is great2 ,earth is great2 and the 7sage7 king is also great4 ,in the universe there are four that are great1 and the 7sage7 king is one of them4 #d4 ,man takes his law from the ,earth2 the ,earth takes its law from ,heaven2 ,heaven takes its law from the ,tao4 ,the law of the ,tao is its being what it is4 #bf4 #a4 ,gravity is the root of lightness2 stillness1 the ruler of movement4 #b4 ,therefore a wise prince1 marching the whole day1 does not go far from his baggage waggons4 ,although he may have brilliant prospects to look at1 he quietly remains 7in his proper place71 indifferent to them4 ,how should the lord of a myriad chariots carry himself lightly before the kingdom8 ,if he do act lightly1 he has lost his root 7of gravity72 if he proceed to active movement1 he will lose his throne4 #bg4 #a4 ,the skilful traveller leaves no traces of his wheels or footsteps2 the skilful speaker says nothing that can be found fault with or blamed2 the skilful reckoner uses no tallies2 the skilful closer needs no bolts or bars1 while to open what he has shut will be impossible2 the skilful binder uses no strings or knots1 while to unloose what he has bound will be impossible4 ,in the same way the sage is always skilful at saving men1 and so he does not cast away any man2 he is always skilful at saving things1 and so he does not cast away anything4 ,this is called ',hiding the light of his procedure4' #b4 ,therefore the man of skill is a master 7to be looked up to7 by him who has not the skill2 and he who has not the skill is the helper of 7the reputation of7 him who has the skill4 ,if the one did not honour his master1 and the other did not rejoice in his helper1 an 7observer71 though intelligent1 might greatly err about them4 ,this is called ',the utmost degree of mystery4' #bh4 #a4 ,who knows his manhood's strength1 ,yet still his female feebleness maintains2 ,as to one channel flow the many drains1 ,all come to him1 yea1 all beneath the sky4 ,thus he the constant excellence retains2 ,the simple child again1 free from all stains4 ,who knows how white attracts1 ,yet always keeps himself within black's shade1 ,the pattern of humility displayed1 ,displayed in view of all beneath the sky2 ,he in the unchanging excellence arrayed1 ,endless return to man's first state has made4 ,who knows how glory shines1 ,yet loves disgrace1 nor e'er for it is pale2 ,behold his presence in a spacious vale1 ,to which men come from all beneath the sky4 ,the unchanging excellence completes its tale2 ,the simple infant man in him we hail4 #b4 ,the unwrought material1 when divided and distributed1 forms vessels4 ,the sage1 when employed1 becomes the ,head of all the ,officers 7of government72 and in his greatest regulations he employs no violent measures4 #bi4 #a4 ,if any one should wish to get the kingdom for himself1 and to effect this by what he does1 ,i see that he will not succeed4 ,the kingdom is a spirit-like thing1 and cannot be got by active doing4 ,he who would so win it destroys it2 he who would hold it in his grasp loses it4 #b4 ,the course and nature of things is such that ,what was in front is now behind2 ,what warmed anon we freezing find4 ,strength is of weakness oft the spoil2 ,the store in ruins mocks our toil4 ,hence the sage puts away excessive effort1 extravagance1 and easy indulgence4 #cj4 #a4 ,he who would assist a lord of men in harmony with the ,tao will not assert his mastery in the kingdom by force of arms4 ,such a course is sure to meet with its proper return4 #b4 ,wherever a host is stationed1 briars and thorns spring up4 ,in the sequence of great armies there are sure to be bad years4 #c4 ,a skilful 7commander7 strikes a decisive blow1 and stops4 ,he does not dare 7by continuing his operations7 to assert and complete his mastery4 ,he will strike the blow1 but will be on his guard against being vain or boastful or arrogant in consequence of it4 ,he strikes it as a matter of necessity2 he strikes it1 but not from a wish for mastery4 #d4 ,when things have attained their strong maturity they become old4 ,this may be said to be not in accordance with the ,tao3 and what is not in accordance with it soon comes to an end4 #ca4 #a4 ,now arms1 however beautiful1 are instruments of evil omen1 hateful1 it may be said1 to all creatures4 ,therefore they who have the ,tao do not like to employ them4 #b4 ,the superior man ordinarily considers the left hand the most honourable place1 but in time of war the right hand4 ,those sharp weapons are instruments of evil omen1 and not the instruments of the superior man2--he uses them only on the compulsion of necessity4 ,calm and repose are what he prizes2 victory 7by force of arms7 is to him undesirable4 ,to consider this desirable would be to delight in the slaughter of men2 and he who delights in the slaughter of men cannot get his will in the kingdom4 #c4 ,on occasions of festivity to be on the left hand is the prized position2 on occasions of mourning1 the right hand4 ,the second in command of the army has his place on the left2 the general commanding in chief has his on the right2--his place1 that is1 is assigned to him as in the rites of mourning4 ,he who has killed multitudes of men should weep for them with the bitterest grief2 and the victor in battle has his place 7rightly7 according to those rites4 #cb4 #a4 ,the ,tao1 considered as unchanging1 has no name4 #b4 ,though in its primordial simplicity it may be small1 the whole world dares not deal with 7one embodying7 it as a minister4 ,if a feudal prince or the king could guard and hold it1 all would spontaneously submit themselves to him4 #c4 ,heaven and ,earth 7under its guidance7 unite together and send down the sweet dew1 which1 without the directions of men1 reaches equally everywhere as of its own accord4 #d4 ,as soon as it proceeds to action1 it has a name4 ,when it once has that name1 7men7 can know to rest in it4 ,when they know to rest in it1 they can be free from all risk of failure and error4 #e4 ,the relation of the ,tao to all the world is like that of the great rivers and seas to the streams from the valleys4 #cc4 #a4 ,he who knows other men is discerning2 he who knows himself is intelligent4 ,he who overcomes others is strong2 he who overcomes himself is mighty4 ,he who is satisfied with his lot is rich2 he who goes on acting with energy has a 7firm7 will4 #b4 ,he who does not fail in the requirements of his position1 continues long2 he who dies and yet does not perish1 has longevity4 #cd4 #a4 ,all-pervading is the ,great ,tao6 ,it may be found on the left hand and on the right4 #b4 ,all things depend on it for their production1 which it gives to them1 not one refusing obedience to it4 ,when its work is accomplished1 it does not claim the name of having done it4 ,it clothes all things as with a garment1 and makes no assumption of being their lord2--it may be named in the smallest things4 ,all things return 7to their root and disappear71 and do not know that it is it which presides over their doing so2--it may be named in the greatest things4 #c4 ,hence the sage is able 7in the same way7 to accomplish his great achievements4 ,it is through his not making himself great that he can accomplish them4 #ce4 #a4 ,to him who holds in his hands the ,great ,image 7of the invisible ,tao71 the whole world repairs4 ,men resort to him1 and receive no hurt1 but 7find7 rest1 peace1 and the feeling of ease4 #b4 ,music and dainties will make the passing guest stop 7for a time74 ,but though the ,tao as it comes from the mouth1 seems insipid and has no flavour1 though it seems not worth being looked at or listened to1 the use of it is inexhaustible4 #cf4 #a4 ,when one is about to take an inspiration1 he is sure to make a 7previous7 expiration2 when he is going to weaken another1 he will first strengthen him2 when he is going to overthrow another1 he will first have raised him up2 when he is going to despoil another1 he will first have made gifts to him3--this is called ',hiding the light 7of his procedure74' #b4 ,the soft overcomes the hard2 and the weak the strong4 #c4 ,fishes should not be taken from the deep2 instruments for the profit of a state should not be shown to the people4 #cg4 #a4 ,the ,tao in its regular course does nothing 7for the sake of doing it71 and so there is nothing which it does not do4 #b4 ,if princes and kings were able to maintain it1 all things would of themselves be transformed by them4 #c4 ,if this transformation became to me an object of desire1 ,i would express the desire by the nameless simplicity4 ,simplicity without a name ,is free from all external aim4 ,with no desire1 at rest and still1 ,all things go right as of their will4 ,,part ,,ii4 #ch4 #a4 7,those who7 possessed in highest degree the attributes 7of the ,tao7 did not 7seek7 to show them1 and therefore they possessed them 7in fullest measure74 7,those who7 possessed in a lower degree those attributes 7sought how7 not to lose them1 and therefore they did not possess them 7in fullest measure74 #b4 7,those who7 possessed in the highest degree those attributes did nothing 7with a purpose71 and had no need to do anything4 7,those who7 possessed them in a lower degree were 7always7 doing1 and had need to be so doing4 #c4 7,those who7 possessed the highest benevolence were 7always seeking7 to carry it out1 and had no need to be doing so4 7,those who7 possessed the highest righteousness were 7always seeking7 to carry it out1 and had need to be so doing4 #d4 7,those who7 possessed the highest 7sense of7 propriety were 7always seeking7 to show it1 and when men did not respond to it1 they bared the arm and marched up to them4 #e4 ,thus it was that when the ,tao was lost1 its attributes appeared2 when its attributes were lost1 benevolence appeared2 when benevolence was lost1 righteousness appeared2 and when righteousness was lost1 the proprieties appeared4 #f4 ,now propriety is the attenuated form of leal-heartedness and good faith1 and is also the commencement of disorder2 swift apprehension is 7only7 a flower of the ,tao1 and is the beginning of stupidity4 #g4 ,thus it is that the ,great man abides by what is solid1 and eschews what is flimsy2 dwells with the fruit and not with the flower4 ,it is thus that he puts away the one and makes choice of the other4 #ci4 #a4 ,the things which from of old have got the ,one 7the ,tao7 are-- ,heaven which by it is bright and pure2 ,earth rendered thereby firm and sure2 ,spirits with powers by it supplied2 ,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 give4 ,all these are the results of the ,one 7,tao74 #b4 ,if heaven were not thus pure1 it soon would rend2 ,if earth were not thus sure1 'twould break and bend2 ,without these powers1 the spirits soon would fail2 ,if not so filled1 the drought would parch each vale2 ,without that life1 creatures would pass away2 ,princes and kings1 without that moral sway1 ,however grand and high1 would all decay4 #c4 ,thus it is that dignity finds its 7firm7 root in its 7previous7 meanness1 and what is lofty finds its stability in the lowness 7from which it rises74 ,hence princes and kings call themselves ',orphans1' ',men of small virtue1' and as ',carriages without a nave4' ,is not this an acknowledgment that in their considering themselves mean they see the foundation of their dignity8 ,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 carriage4 ,they do not wish to show themselves elegant-looking as jade1 but 7prefer7 to be coarse-looking as an 7ordinary7 stone4 #dj4 #a4 ,the movement of the ,tao ,by contraries proceeds2 ,and weakness marks the course ,of ,tao's mighty deeds4 #b4 ,all things under heaven sprang from ,it as existing 7and named72 that existence sprang from ,it as non-existent 7and not named74 #da4 #a4 ,scholars of the highest class1 when they hear about the ,tao1 earnestly carry it into practice4 ,scholars of the middle class1 when they have heard about it1 seem now to keep it and now to lose it4 ,scholars of the lowest class1 when they have heard about it1 laugh greatly at it4 ,if it were not 7thus7 laughed at1 it would not be fit to be the ,tao4 #b4 ,therefore the sentence-makers have thus expressed themselves3-- ',the ,tao1 when brightest seen1 seems light to lack2 ,who progress in it makes1 seems drawing back2 ,its even way is like a rugged track4 ,its highest virtue from the vale doth rise2 ,its greatest beauty seems to offend the eyes2 ,and he has most whose lot the least supplies4 ,its firmest virtue seems but poor and low2 ,its solid truth seems change to undergo2 ,its largest square doth yet no corner show ,a vessel great1 it is the slowest made2 ,loud is its sound1 but never word it said2 ,a semblance great1 the shadow of a shade4' #c4 ,the ,tao is hidden1 and has no name2 but it is the ,tao which is skilful at imparting 7to all things what they need7 and making them complete4 #db4 #a4 ,the ,tao produced ,one2 ,one produced ,two2 ,two produced ,three2 ,three produced ,all things4 ,all things leave behind them the ,obscurity 7out of which they have come71 and go forward to embrace the ,brightness 7into which they have emerged71 while they are harmonised by the ,breath of ,vacancy4 #b4 ,what men dislike is to be orphans1 to have little virtue1 to be as carriages without naves2 and yet these are the designations which kings and princes use for themselves4 ,so it is that some things are increased by being diminished1 and others are diminished by being increased4 #c4 ,what other men 7thus7 teach1 ,i also teach4 ,the violent and strong do not die their natural death4 ,i will make this the basis of my teaching4 #dc4 #a4 ,the softest thing in the world dashes against and overcomes the hardest2 that which has no 7substantial7 existence enters where there is no crevice4 ,i know hereby what advantage belongs to doing nothing 7with a purpose74 #b4 ,there are few in the world who attain to the teaching without words1 and the advantage arising from non-action4 #dd4 #a4 ,or fame or life1 ,which do you hold more dear8 ,or life or wealth1 ,to which would you adhere8 ,keep life and lose those other things2 ,keep them and lose your life3--which brings ,sorrow and pain more near8 #b4 ,thus we may see1 ,who cleaves to fame ,rejects what is more great2 ,who loves large stores ,gives up the richer state4 #c4 ,who is content ,needs fear no shame4 ,who knows to stop ,incurs no blame4 ,from danger free ,long live shall he4 #de4 #a4 ,who thinks his great achievements poor ,shall find his vigour long endure4 ,of greatest fulness1 deemed a void1 ,exhaustion ne'er shall stem the tide4 ,do thou what's straight still crooked deem2 ,thy greatest art still stupid seem1 ,and eloquence a stammering scream4 #b4 ,constant action overcomes cold2 being still overcomes heat4 ,purity and stillness give the correct law to all under heaven4 #df4 #a4 ,when the ,tao prevails in the world1 they send back their swift horses to 7draw7 the dung-carts4 ,when the ,tao is disregarded in the world1 the war-horses breed in the border lands4 #b4 ,there is no guilt greater than to sanction ambition2 no calamity greater than to be discontented with one's lot2 no fault greater than the wish to be getting4 ,therefore the sufficiency of contentment is an enduring and unchanging sufficiency4 #dg4 #a4 ,without going outside his door1 one understands 7all that takes place7 under the sky2 without looking out from his window1 one sees the ,tao of ,heaven4 ,the farther that one goes out 7from himself71 the less he knows4 #b4 ,therefore the sages got their knowledge without travelling2 gave their 7right7 names to things without seeing them2 and accomplished their ends without any purpose of doing so4 #dh4 #a4 ,he who devotes himself to learning 7seeks7 from day to day to increase 7his knowledge72 he who devotes himself to the ,tao 7seeks7 from day to day to diminish 7his doing74 #b4 ,he diminishes it and again diminishes it1 till he arrives at doing nothing 7on purpose74 ,having arrived at this point of non-action1 there is nothing which he does not do4 #c4 ,he who gets as his own all under heaven does so by giving himself no trouble 7with that end74 ,if one take trouble 7with that end71 he is not equal to getting as his own all under heaven4 #di4 #a4 ,the sage has no invariable mind of his own2 he makes the mind of the people his mind4 #b4 ,to those who are good 7to me71 ,i am good2 and to those who are not good 7to me71 ,i am also good2--and thus 7all7 get to be good4 ,to those who are sincere 7with me71 ,i am sincere2 and to those who are not sincere 7with me71 ,i am also sincere2--and thus 7all7 get to be sincere4 #c4 ,the sage has in the world an appearance of indecision1 and keeps his mind in a state of indifference to all4 ,the people all keep their eyes and ears directed to him1 and he deals with them all as his children4 #ej4 #a4 ,men come forth and live2 they enter 7again7 and die4 #b4 ,of every ten three are ministers of life 7to themselves72 and three are ministers of death4 #c4 ,there are also three in every ten whose aim is to live1 but whose movements tend to the land 7or place7 of death4 ,and for what reason8 ,because of their excessive endeavours to perpetuate life4 #d4 ,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 tiger1 and enters a host without having to avoid buff coat or sharp weapon4 ,the rhinoceros finds no place in him into which to thrust its horn1 nor the tiger a place in which to fix its claws1 nor the weapon a place to admit its point4 ,and for what reason8 ,because there is in him no place of death4 #ea4 #a4 ,all things are produced by the ,tao1 and nourished by its outflowing operation4 ,they receive their forms according to the nature of each1 and are completed according to the circumstances of their condition4 ,therefore all things without exception honour the ,tao1 and exalt its outflowing operation4 #b4 ,this honouring of the ,tao and exalting of its operation is not the result of any ordination1 but always a spontaneous tribute4 #c4 ,thus it is that the ,tao produces 7all things71 nourishes them1 brings them to their full growth1 nurses them1 completes them1 matures them1 maintains them1 and overspreads them4 #d4 ,it produces them and makes no claim to the possession of them2 it carries them through their processes and does not vaunt its ability in doing so2 it brings them to maturity and exercises no control over them2--this is called its mysterious operation4 #eb4 #a4 7,the ,tao7 which originated all under the sky is to be considered as the mother of them all4 #b4 ,when the mother is found1 we know what her children should be4 ,when one knows that he is his mother's child1 and proceeds to guard 7the qualities of7 the mother that belong to him1 to the end of his life he will be free from all peril4 #c4 ,let him keep his mouth closed1 and shut up the portals 7of his nostrils71 and all his life he will be exempt from laborious exertion4 ,let him keep his mouth open1 and 7spend his breath7 in the promotion of his affairs1 and all his life there will be no safety for him4 #d4 ,the perception of what is small is 7the secret of7 clear-sightedness2 the guarding of what is soft and tender is 7the secret of7 strength4 #e4 ,who uses well his light1 ,reverting to its 7source so7 bright1 ,will from his body ward all blight1 ,and hides the unchanging from men's sight4 #ec4 #a4 ,if ,i were suddenly to become known1 and 7put into a position to7 conduct 7a government7 according to the ,great ,tao1 what ,i should be most afraid of would be a boastful display4 #b4 ,the great ,tao 7or way7 is very level and easy2 but people love the by-ways4 #c4 ,their court7-yards and buildings7 shall be well kept1 but their fields shall be ill-cultivated1 and their granaries very empty4 ,they shall wear elegant and ornamented robes1 carry a sharp sword at their girdle1 pamper themselves in eating and drinking1 and have a superabundance of property and wealth2--such 7princes7 may be called robbers and boasters4 ,this is contrary to the ,tao surely6 #ed4 #a4 ,what 7,tao's7 skilful planter plants ,can never be uptorn2 ,what his skilful arms enfold1 ,from him can ne'er be borne4 ,sons shall bring in lengthening line1 ,sacrifices to his shrine4 #b4 ,tao when nursed within one's self1 ,his vigour will make true2 ,and where the family it rules ,what riches will accrue6 ,the neighbourhood where it prevails ,in thriving will abound2 ,and when 'tis seen throughout the state1 ,good fortune will be found4 ,employ it the kingdom o'er1 ,and men thrive all around4 #c4 ,in this way the effect will be seen in the person1 by the observation of different cases2 in the family2 in the neighbourhood2 in the state2 and in the kingdom4 #d4 ,how do ,i know that this effect is sure to hold thus all under the sky8 ,by this 7method of observation74 #ee4 #a4 ,he who has in himself abundantly the attributes 7of the ,tao7 is like an infant4 ,poisonous insects will not sting him2 fierce beasts will not seize him2 birds of prey will not strike him4 #b4 7,the infant's7 bones are weak and its sinews soft1 but yet its grasp is firm4 ,it knows not yet the union of male and female1 and yet its virile member may be excited2--showing the perfection of its physical essence4 ,all day long it will cry without its throat becoming hoarse2--showing the harmony 7in its constitution74 #c4 ,to him by whom this harmony is known1 7,the secret of7 the unchanging 7,tao7 is shown1 ,and in the knowledge wisdom finds its throne4 ,all life-increasing arts to evil turn2 ,where the mind makes the vital breath to burn1 7,false7 is the strength1 7and o'er it we should mourn47 #d4 ,when things have become strong1 they 7then7 become old1 which may be said to be contrary to the ,tao4 ,whatever is contrary to the ,tao soon ends4 #ef4 #a4 ,he who knows 7the ,tao7 does not 7care to7 speak 7about it72 he who is 7ever ready to7 speak about it does not know it4 #b4 ,he 7who knows it7 will keep his mouth shut and close the portals 7of his nostrils74 ,he will blunt his sharp points and unravel the complications of things2 he will attemper his brightness1 and bring himself into agreement with the obscurity 7of others74 ,this is called 'the ,mysterious ,agreement4' #c4 7,such an one7 cannot be treated familiarly or distantly2 he is beyond all consideration of profit or injury2 of nobility or meanness3--he is the noblest man under heaven4 #eg4 #a4 ,a state may be ruled by 7measures of7 correction2 weapons of war may be used with crafty dexterity2 7but7 the kingdom is made one's own 7only7 by freedom from action and purpose4 #b4 ,how do ,i know that it is so8 ,by these facts3--,in the kingdom the multiplication of prohibitive enactments increases the poverty of the people2 the more implements to add to their profit that the people have1 the greater disorder is there in the state and clan2 the more acts of crafty dexterity that men possess1 the more do strange contrivances appear2 the more display there is of legislation1 the more thieves and robbers there are4 #c4 ,therefore a sage has said1 ',i will do nothing 7of purpose71 and the people will be transformed of themselves2 ,i will be fond of keeping still1 and the people will of themselves become correct4 ,i will take no trouble about it1 and the people will of themselves become rich2 ,i will manifest no ambition1 and the people will of themselves attain to the primitive simplicity4' #eh4 #a4 ,the government that seems the most unwise1 ,oft goodness to the people best supplies2 ,that which is meddling1 touching everything1 ,will work but ill1 and disappointment bring4 ,misery6--happiness is to be found by its side6 ,happiness6--misery lurks beneath it6 ,who knows what either will come to in the end8 #b4 ,shall we then dispense with correction8 ,the 7method of7 correction shall by a turn become distortion1 and the good in it shall by a turn become evil4 ,the delusion of the people 7on this point7 has indeed subsisted for a long time4 #c4 ,therefore the sage is 7like7 a square which cuts no one 7with its angles72 7like7 a corner which injures no one 7with its sharpness74 ,he is straightforward1 but allows himself no license2 he is bright1 but does not dazzle4 #ei4 #a4 ,for regulating the human 7in our constitution7 and rendering the 7proper7 service to the heavenly1 there is nothing like moderation4 #b4 ,it is only by this moderation that there is effected an early return 7to man's normal state74 ,that early return is what ,i call the repeated accumulation of the attributes 7of the ,tao74 ,with that repeated accumulation of those attributes1 there comes the subjugation 7of every obstacle to such return74 ,of this subjugation we know not what shall be the limit2 and when one knows not what the limit shall be1 he may be the ruler of a state4 #c4 ,he who possesses the mother of the state may continue long4 ,his case is like that 7of the plant7 of which we say that its roots are deep and its flower stalks firm3--this is the way to secure that its enduring life shall long be seen4 #fj4 #a4 ,governing a great state is like cooking small fish4 #b4 ,let the kingdom be governed according to the ,tao1 and the manes of the departed will not manifest their spiritual energy4 ,it is not that those manes have not that spiritual energy1 but it will not be employed to hurt men4 ,it is not that it could not hurt men1 but neither does the ruling sage hurt them4 #c4 ,when these two do not injuriously affect each other1 their good influences converge in the virtue 7of the ,tao74 #fa4 #a4 ,what makes a great state is its being 7like7 a low-lying1 down-flowing 7stream72--it becomes the centre to which tend 7all the small states7 under heaven4 #b4 7,to illustrate from7 the case of all females3--the female always overcomes the male by her stillness4 ,stillness may be considered 7a sort of7 abasement4 #c4 ,thus it is that a great state1 by condescending to small states1 gains them for itself2 and that small states1 by abasing themselves to a great state1 win it over to them4 ,in the one case the abasement leads to gaining adherents1 in the other case to procuring favour4 #d4 ,the great state only wishes to unite men together and nourish them2 a small state only wishes to be received by1 and to serve1 the other4 ,each gets what it desires1 but the great state must learn to abase itself4 #fb4 #a4 ,tao has of all things the most honoured place4 ,no treasures give good men so rich a grace2 ,bad men it guards1 and doth their ill efface4 #b4 7,its7 admirable words can purchase honour2 7its7 admirable deeds can raise their performer above others4 ,even men who are not good are not abandoned by it4 #c4 ,therefore when the sovereign occupies his place as the ,son of ,heaven1 and he has appointed his three ducal ministers1 though 7a prince7 were to send in a round symbol-of-rank large enough to fill both the hands1 and that as the precursor of the team of horses 7in the court-yard71 such an offering would not be equal to 7a lesson of7 this ,tao1 which one might present on his knees4 #d4 ,why was it that the ancients prized this ,tao so much8 ,was it not because it could be got by seeking for it1 and the guilty could escape 7from the stain of their guilt7 by it8 ,this is the reason why all under heaven consider it the most valuable thing4 #fc4 #a4 7,it is the way of the ,tao7 to act without 7thinking of7 acting2 to conduct affairs without 7feeling the7 trouble of them2 to taste without discerning any flavour2 to consider what is small as great1 and a few as many2 and to recompense injury with kindness4 #b4 7,the master of it7 anticipates things that are difficult while they are easy1 and does things that would become great while they are small4 ,all difficult things in the world are sure to arise from a previous state in which they were easy1 and all great things from one in which they were small4 ,therefore the sage1 while he never does what is great1 is able on that account to accomplish the greatest things4 #c4 ,he who lightly promises is sure to keep but little faith2 he who is continually thinking things easy is sure to find them difficult4 ,therefore the sage sees difficulty even in what seems easy1 and so never has any difficulties4 #fd4 #a4 ,that which is at rest is easily kept hold of2 before a thing has given indications of its presence1 it is easy to take measures against it2 that which is brittle is easily broken2 that which is very small is easily dispersed4 ,action should be taken before a thing has made its appearance2 order should be secured before disorder has begun4 #b4 ,the tree which fills the arms grew from the tiniest sprout2 the tower of nine storeys rose from a 7small7 heap of earth2 the journey of a thousand li commenced with a single step4 #c4 ,he who acts 7with an ulterior purpose7 does harm2 he who takes hold of a thing 7in the same way7 loses his hold4 ,the sage does not act 7so71 and therefore does no harm2 he does not lay hold 7so71 and therefore does not lose his hold4 7,but7 people in their conduct of affairs are constantly ruining them when they are on the eve of success4 ,if they were careful at the end1 as 7they should be7 at the beginning1 they would not so ruin them4 #d4 ,therefore the sage desires what 7other men7 do not desire1 and does not prize things difficult to get2 he learns what 7other men7 do not learn1 and turns back to what the multitude of men have passed by4 ,thus he helps the natural development of all things1 and does not dare to act 7with an ulterior purpose of his own74 #fe4 #a4 ,the ancients who showed their skill in practising the ,tao did so1 not to enlighten the people1 but rather to make them simple and ignorant4 #b4 ,the difficulty in governing the people arises from their having much knowledge4 ,he who 7tries to7 govern a state by his wisdom is a scourge to it2 while he who does not 7try to7 do so is a blessing4 #c4 ,he who knows these two things finds in them also his model and rule4 ,ability to know this model and rule constitutes what we call the mysterious excellence 7of a governor74 ,deep and far-reaching is such mysterious excellence1 showing indeed its possessor as opposite to others1 but leading them to a great conformity to him4 #ff4 #a4 ,that whereby the rivers and seas are able to receive the homage and tribute of all the valley streams1 is their skill in being lower than they2--it is thus that they are the kings of them all4 ,so it is that the sage 7ruler71 wishing to be above men1 puts himself by his words below them1 and1 wishing to be before them1 places his person behind them4 #b4 ,in this way though he has his place above them1 men do not feel his weight1 nor though he has his place before them1 do they feel it an injury to them4 #c4 ,therefore all in the world delight to exalt him and do not weary of him4 ,because he does not strive1 no one finds it possible to strive with him4 #fg4 #a4 ,all the world says that1 while my ,tao is great1 it yet appears to be inferior 7to other systems of teaching74 ,now it is just its greatness that makes it seem to be inferior4 ,if it were like any other 7system71 for long would its smallness have been known6 #b4 ,but ,i have three precious things which ,i prize and hold fast4 ,the first is gentleness2 the second is economy2 and the third is shrinking from taking precedence of others4 #c4 ,with that gentleness ,i can be bold2 with that economy ,i can be liberal2 shrinking from taking precedence of others1 ,i can become a vessel of the highest honour4 ,now-a-days they give up gentleness and are all for being bold2 economy1 and are all for being liberal2 the hindmost place1 and seek only to be foremost2--7of all which the end is7 death4 #d4 ,gentleness is sure to be victorious even in battle1 and firmly to maintain its ground4 ,heaven will save its possessor1 by his 7very7 gentleness protecting him4 #fh4 ,he who in 7,tao's7 wars has skill ,assumes no martial port2 ,he who fights with most good will ,to rage makes no resort4 ,he who vanquishes yet still ,keeps from his foes apart2 ,he whose hests men most fulfil ,yet humbly plies his art4 ,thus we say1 ',he ne'er contends1 ,and therein is his might4' ,thus we say1 ',men's wills he bends1 ,that they with him unite4' ,thus we say1 ',like ,heaven's his ends1 ,no sage of old more bright4' #fi4 #a4 ,a master of the art of war has said1 ',i do not dare to be the host 7to commence the war72 ,i prefer to be the guest 7to act on the defensive74 ,i do not dare to advance an inch2 ,i prefer to retire a foot4' ,this is called marshalling the ranks where there are no ranks2 baring the arms 7to fight7 where there are no arms to bare2 grasping the weapon where there is no weapon to grasp2 advancing against the enemy where there is no enemy4 #b4 ,there is no calamity greater than lightly engaging in war4 ,to do that is near losing 7the gentleness7 which is so precious4 ,thus it is that when opposing weapons are 7actually7 crossed1 he who deplores 7the situation7 conquers4 #gj4 #a4 ,my words are very easy to know1 and very easy to practise2 but there is no one in the world who is able to know and able to practise them4 #b4 ,there is an originating and all-comprehending 7principle7 in my words1 and an authoritative law for the things 7which ,i enforce74 ,it is because they do not know these1 that men do not know me4 #c4 ,they who know me are few1 and ,i am on that account 7the more7 to be prized4 ,it is thus that the sage wears 7a poor garb of7 hair cloth1 while he carries his 7signet of7 jade in his bosom4 #ga4 #a4 ,to know and yet 7think7 we do not know is the highest 7attainment72 not to know 7and yet think7 we do know is a disease4 #b4 ,it is simply by being pained at 7the thought of7 having this disease that we are preserved from it4 ,the sage has not the disease4 ,he knows the pain that would be inseparable from it1 and therefore he does not have it4 #gb4 #a4 ,when the people do not fear what they ought to fear1 that which is their great dread will come on them4 #b4 ,let them not thoughtlessly indulge themselves in their ordinary life2 let them not act as if weary of what that life depends on4 #c4 ,it is by avoiding such indulgence that such weariness does not arise4 #d4 ,therefore the sage knows 7these things7 of himself1 but does not parade 7his knowledge72 loves1 but does not 7appear to set a7 value on1 himself4 ,and thus he puts the latter alternative away and makes choice of the former4 #gc4 #a4 ,he whose boldness appears in his daring 7to do wrong1 in defiance of the laws7 is put to death2 he whose boldness appears in his not daring 7to do so7 lives on4 ,of these two cases the one appears to be advantageous1 and the other to be injurious4 ,but ,when ,heaven's anger smites a man1 ,who the cause shall truly scan8 ,on this account the sage feels a difficulty 7as to what to do in the former case74 #b4 ,it is the way of ,heaven not to strive1 and yet it skilfully overcomes2 not to speak1 and yet it is skilful in obtaining a reply2 does not call1 and yet men come to it of themselves4 ,its demonstrations are quiet1 and yet its plans are skilful and effective4 ,the meshes of the net of ,heaven are large2 far apart1 but letting nothing escape4 #gd4 #a4 ,the people do not fear death2 to what purpose is it to 7try to7 frighten them with death8 ,if the people were always in awe of death1 and ,i could always seize those who do wrong1 and put them to death1 who would dare to do wrong8 #b4 ,there is always ,one who presides over the infliction of death4 ,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 carpenter4 ,seldom is it that he who undertakes the hewing1 instead of the great carpenter1 does not cut his own hands6 #ge4 #a4 ,the people suffer from famine because of the multitude of taxes consumed by their superiors4 ,it is through this that they suffer famine4 #b4 ,the people are difficult to govern because of the 7excessive7 agency of their superiors 7in governing them74 ,it is through this that they are difficult to govern4 #c4 ,the people make light of dying because of the greatness of their labours in seeking for the means of living4 ,it is this which makes them think light of dying4 ,thus it is that to leave the subject of living altogether out of view is better than to set a high value on it4 #gf4 #a4 ,man at his birth is supple and weak2 at his death1 firm and strong4 7,so it is with7 all things4 ,trees and plants1 in their early growth1 are soft and brittle2 at their death1 dry and withered4 #b4 ,thus it is that firmness and strength are the concomitants of death2 softness and weakness1 the concomitants of life4 #c4 ,hence he who 7relies on7 the strength of his forces does not conquer2 and a tree which is strong will fill the out-stretched arms1 7and thereby invites the feller47 #d4 ,therefore the place of what is firm and strong is below1 and that of what is soft and weak is above4 #gg4 #a4 ,may not the ,way 7or ,tao7 of ,heaven be compared to the 7method of7 bending a bow8 ,the 7part of the bow7 which was high is brought low1 and what was low is raised up4 7,so ,heaven7 diminishes where there is superabundance1 and supplements where there is deficiency4 #b4 ,it is the ,way of ,heaven to diminish superabundance1 and to supplement deficiency4 ,it is not so with the way of man4 ,he takes away from those who have not enough to add to his own superabundance4 #c4 ,who can take his own superabundance and therewith serve all under heaven8 ,only he who is in possession of the ,tao6 #d4 ,therefore the 7ruling7 sage acts without claiming the results as his2 he achieves his merit and does not rest 7arrogantly7 in it3--he does not wish to display his superiority4 #gh4 #a4 ,there is nothing in the world more soft and weak than water1 and yet for attacking things that are firm and strong there is nothing that can take precedence of it2--for there is nothing 7so effectual7 for which it can be changed4 #b4 ,every one in the world knows that the soft overcomes the hard1 and the weak the strong1 but no one is able to carry it out in practice4 #c4 ,therefore a sage has said1 ',he who accepts his state's reproach1 ,is hailed therefore its altars' lord2 ,to him who bears men's direful woes ,they all the name of ,king accord4' #d4 ,words that are strictly true seem to be paradoxical4 #gi4 #a4 ,when a reconciliation is effected 7between two parties7 after a great animosity1 there is sure to be a grudge remaining 7in the mind of the one who was wrong74 ,and how can this be beneficial 7to the other78 #b4 ,therefore 7to guard against this71 the sage keeps the left-hand portion of the record of the engagement1 and does not insist on the 7speedy7 fulfilment of it by the other party4 7,so71 he who has the attributes 7of the ,tao7 regards 7only7 the conditions of the engagement1 while he who has not those attributes regards only the conditions favourable to himself4 #c4 ,in the ,way of ,heaven1 there is no partiality of love2 it is always on the side of the good man4 #hj4 #a4 ,in a little state with a small population1 ,i would so order it1 that1 though there were individuals with the abilities of ten or a hundred men1 there should be no employment of them2 ,i would make the people1 while looking on death as a grievous thing1 yet not remove elsewhere 7to avoid it74 #b4 ,though they had boats and carriages1 they should have no occasion to ride in them2 though they had buff coats and sharp weapons1 they should have no occasion to don or use them4 #c4 ,i would make the people return to the use of knotted cords 7instead of the written characters74 #d4 ,they should think their 7coarse7 food sweet2 their 7plain7 clothes beautiful2 their 7poor7 dwellings places of rest2 and their common 7simple7 ways sources of enjoyment4 #e4 ,there should be a neighbouring state within sight1 and the voices of the fowls and dogs should be heard all the way from it to us1 but ,i would make the people to old age1 even to death1 not have any intercourse with it4 #ha4 #a4 ,sincere words are not fine2 fine words are not sincere4 ,those who are skilled 7in the ,tao7 do not dispute 7about it72 the disputatious are not skilled in it4 ,those who know 7the ,tao7 are not extensively learned2 the extensively learned do not know it4 #b4 ,the sage does not accumulate 7for himself74 ,the more that he expends for others1 the more does he possess of his own2 the more that he gives to others1 the more does he have himself4 #c4 ,with all the sharpness of the ,way of ,heaven1 it injures not2 with all the doing in the way of the sage he does not strive4