Truly, “Only he that rids himself forever of desire can see the Secret Essences”; He that has never rid himself of desire can see only the Outcomes. These two things issued from the same mould, but nevertheless are different in name. This “same mould” we can but call the Mystery, Or rather the “Darker than any Mystery”, The Doorway whence issued all Secret Essences.

Therefore: Oftentimes, one strips oneself of passion In order to see the Secret of Life; Oftentimes, one regards life with passion, In order to see its manifest forms. These two (the Secret and its manifestations) Are (in their nature) the same; They are given different names When they become manifest. They may both be called the Cosmic Mystery: Reaching from the Mystery into the Deeper Mystery Is the Gate to the Secret of All Life.

Therefore, when the mind rests in the state of Nothingness, the enigma can be understood; when the mind rests in the state of Reality, the bounds can be reached. These two states, though bearing different names, have a common origin. Both are mysterious and metaphysical. They are the most mysterious, and form the gateway to all mysteries.

Hence always rid yourself of desires in order to observe its secrets; But always allow yourself to have desires in order to observe its manifestations. These two are the same But diverge in name as they issue forth. Being the same they are called mysteries, Mystery upon mystery - The gateway of the manifold secrets.

Therefore let there always be non-being, so we may see their subtlety, And let there always be being, so we may see their outcome. The two are the same, But after they are produced, they have different names. They both may be called deep and profound. Deeper and more profound, The door to all subtleties!

Therefore, Always be without desire in order to observe its wondrous subtleties; Always have desire so that you may observe its manifestations. Both of these derive from the same source; They have different names but the same designation. Mystery of mysteries, The gate of all wonders!

Always passionless, thereby observe the subtle; ever intent, thereby observe the apparent. These two come from the same source but differ in name; both are considered mysteries. The mystery of mysteries is the gateway of marvels.

Thus, to be really objectless in one’s desires (wuyu) is how one observes the mysteries of all things, While really having desires is how one observes their boundaries. These two—the nameless and what is named— emerge from the same source yet are referred to differently. Together they are called obscure. The obscurest of the obscure, They are the swinging gateway of the manifold mysteries.

Hence, normally without desire so as to observe its wonder. Normally having desire so as to observe its boundary. These two are the same coming out, yet differ in name. The same, meaning dark and mysterious. Dark and dark again, the multitude of wondrous entrance.

For truly, Being and Not-being grow out of one another; Difficult and easy complete one another. Long and short test one another; High and low determine one another. Pitch and mode give harmony to one another. Front and back give sequence to one another.

Therefore the Sage relies on actionless activity, Carries on wordless teaching, But the myriad creatures are worked upon by him; He does not disown them. He rears them, but does not lay claim to them, Controls them, but does not lean upon them, Achieves his aim, but does not call attention to what he does; And for the very reason that he does not call attention to what he does He is not ejected from fruition of what he has done.

Therefore: Being and non-being interdepend in growth; Difficult and easy interdepend in completion; Long and short interdepend in contrast; High and low interdepend in position; Tones and voice interdepend in harmony; Front and behind interdepend in company.

Therefore the Sage: Manages affairs without action; Preaches the doctrine without words; All things take their rise, but he does not turn away from them; He gives them life, but does not take possession of them; He acts, but does not appropriate; Accomplishes, but claims no credit. It is because he lays claim to no credit That the credit cannot be taken away from him.

Thus we have the alternation of existence and non-existence; the succession of the difficult and the easy; the comparison of the long and the short; the contrast between the high and the low; the variation of pitch notes; the order of precedence and sequence.

The Sage is ever free from artifice, and practises the precept of silence. He does things without the desire for control. He lives without the thought of private ownership. He gives without the wish for return. He achieves without claiming credit for himself. Because he does not claim credit for himself, he is always given credit.

Thus Something and Nothing produce each other; The difficult and the easy complement each other; The long and the short off-set each other; The high and the low incline towards each other; Note and sound harmonize with each other; Before and after follow each other.

Therefore the sage keeps to the deed that consists in taking no action and practises the teaching that uses no words. The myriad creatures rise from it yet it claims no authority; It gives them life yet claims no possession; It benefits them yet exacts no gratitude; It accomplishes its task yet lays claim to no merit. It is because it lays claim to no merit That its merit never deserts it.

Therefore: Being and non-being produce each other; Difficult and easy complete each other; Long and short contrast each other; High and low distinguish each other; Sound and voice harmonize each other; Front and behind accompany each other.

Therefore the sage manages affairs without action And spreads doctrines without words. All things arise, and he does not turn away from them. He produces them but does not take possession of them. He acts but does not rely on his own ability. He accomplishes his task but does not claim credit for it. It is precisely because he does not claim credit that his accomplishment remains with him.

Being and nonbeing give birth to each other, Difficult and easy complete each other, Long and short form each other, High and low fulfill each other, Tone and voice harmonize with each other, Front and back follow each other - it is ever thus.

For these reasons, The sage dwells in affairs of nonaction, carries out a doctrine without words. He lets the myriad creatures rise up but does not instigate them; He acts but does not presume; He completes his work but does not dwell on it. Now, Simply because he does not dwell on them, his accomplishments never leave him.

So being and nonbeing produce each other: difficulty and ease complement each other, long and short shape each other, high and low contrast with each other, voice and echoes conform to each other, before and after go along with each other.

So sages manage effortless service and carry out unspoken guidance. All beings work, without exception: if they live without possessiveness, act without presumption, and do not dwell on success, then by this very nondwelling success will not leave.

Determinacy (you) and indeterminacy (wu) give rise to each other, Difficult and easy complement each other, Long and short set each other off, High and low complete each other, Refined notes and raw sounds harmonize (he) with each other, And before and after lend sequence to each other— This is really how it all works.

It is for this reason that sages keep to service that does not entail coercion (wuwei) And disseminate teachings that go beyond what can be said. In all that happens (wanwu), The sages develop things but do not initiate them, They act on behalf of things but do not lay any claim to them, They see things through to fruition but do not take credit for them. It is only because they do not take credit for them that things do not take their leave.

Hence existence and nothing give birth to one another, Difficult and easy become one another, Long and short form one another, High and low incline to one another, Sound and tone blend with one another, Front and back follow one another.

Considering this, the wise person manages without doing anything, Carries out the indescribable teaching. Don’t all things on earth work and not shirk. Give birth to and yet not have, Do and yet not depend on, Achieves success and yet not dwell. The simple man alone does not dwell, Because of this he never leaves.

Therefore the Sage rules By emptying their hearts And filling their hearts? Weakening their intelligence And toughening their sinews Ever striving to make the people knowledgeless and desireless. Indeed he sees to it that if there be any who have knowledge, They dare not interfere. Yet through his actionless activity all things are duly regulated.

Therefore in the government of the Sage: He keeps empty their hearts Makes full their bellies, Discourages their ambitions, Strengthens their frames; So that the people may be innocent of knowledge and desires. And the cunning ones shall not presume to interfere. By action without deeds May all live in peace.

Wherefore the Sage, as regards government, wishes only that it will enable men to be humble at heart, well-fed in body, free from sensuous desires, and strong in physique. When the people are free of cunning, desires, and artifice, there must be good order.

Therefore in governing the people, the sage empties their minds but fills their bellies, weakens their wills but strengthens their bones. He always keeps them innocent of knowledge and free from desire, and ensures that the clever never dare to act. Do that which consists in taking no action, and order will prevail.

Therefore in the government of the sage, He keeps their hearts vacuous, Fills their bellies, Weakens their ambitions, And strengthens their bones, He always causes his people to be without knowledge (cunning) or desire, And the crafty to be afraid to act. By acting without action, all things will be in order.

For these reasons, The sage, in ruling, hollows their hearts, stuffs their stomachs, weakens their wills, builds up their bones, Always causing the people to be without knowledge and desire. He ensures that the knowledgeable dare not be hostile, and that is all. Thus, His rule is universal.

Therefore the government of sages empties the mind and fills the middle, weakens the ambition and strengthens the bones, always keeping the people innocent and passionless. it makes the sophisticated not dare to contrive; action being without contrivance, nothing is disordered.

It is for this reason that in the proper governing by the sages: They empty the hearts-and-minds of the people and fill their stomachs, They weaken their aspirations and strengthen their bones, Ever teaching the common people to be unprincipled in their knowing (wuzhi) And objectless in their desires (wuyu), They keep the hawkers of knowledge at bay. It is simply in doing things noncoercively (wuwei) That everything is governed properly.

This is because of how the wise person governs; Empties their hearts, fills their bellies, Weakens their aspirations, strengthens their bones, Always enables the people to be unlearned and without desire, And enables resourceful men to never dare to act also. Doing without doing, following without exception rules.

Yet Heaven and Earth and all that lies between Is like a bellows In that it is empty, but gives a supply that never fails. Work it, and more comes out.

Whereas the force of words is soon spent. Far better is it to keep what is in the heart.

How the universe is like a bellows! Empty, yet it gives a supply that never fails; The more it is worked, the more it brings forth.

By many words is wit exhausted. Rather, therefore, hold to the core.

The whole universe may be compared to a bellows. It is hollow, but not empty. It is moving and renewing without cease.

The more volubly one talks, the quicker will come his exhaustion. It is best to abide by the old traditions.

Is not the space between heaven and earth like a bellows? It is empty without being exhausted: The more it works the more comes out.

Much speech leads inevitably to silence. Better to hold fast to the void.

How Heaven and Earth are like a bellows. While vacuous, it is never exhausted. When active, it produces even more.

Much talk will of course come to a dead end. It is better to keep to the centre.

The space between heaven and earth, how like a bellows it is! Empty but never exhausted, The more it pumps, the more comes out.

Hearing too much leads to utter exhaustion; Better to remain in the center.

The space between heaven and earth is like bellows and pipes, empty yet inexhaustible, producing more with movement.

The talkative reach their wits' end again and again; that is not as good as keeping centered.

The space between the heavens and the earth— Isn’t it just like a bellows! Even though empty it is not vacuous. Pump it and more and more comes out.

It is better to safeguard what you have within Than to learn a great deal that so often goes nowhere.

Is not the space between heaven and earth like a bag? Empty yet doesn’t submit, moves yet recovers from all its coming and going.

More speech counts as exceptionally limited; not in accord with keeping to the middle.

Therefore the Sage Puts himself in the background; but is always to the fore. Remains outside; but is always there. Is it not just because he does not strive for any personal end That all his personal ends are fulfilled?

Therefore the Sage puts himself last, And finds himself in the foremost place; Regards his body as accidental, And his body is thereby preserved. Is it not because he does not live for Self That his Self is realized?

Likewise, the Sage is most highly esteemed because he regards himself as the least important. His life is long preserved because he has no thought about his personal security. He is able to realize his complete self because he is always selfless.

Therefore the sage puts his person last and it comes first, Treats it as extraneous to himself and it is preserved. Is it not because he is without thought of self that he is able to accomplish his private ends?

Therefore the sage places himself in the background but finds himself in the foreground. He puts himself away, and yet he always remains. Is it not because he has no personal interests? This is the reason why his personal interests are fulfilled.

For this reason, The sage withdraws himself but comes to the fore, alienates himself but is always present. Is this not because he is free of private interests? Therefore, He can accomplish his private interests.

For this reason sages put themselves last, and they were first; they excluded themselves, and they survived. Was it not by their very selflessness that they managed to fulfill themselves?

It is on this model that the sages withdraw their persons from contention yet find themselves out in front, Put their own persons out of mind yet find themselves taken care of. Isn’t it simply because they are unselfish that they can satisfy their own needs?

The wise person places his life last yet life comes first, Is outside his life, yet lives life. Non conforming so as to void personal evil! Hence he is able to succeed personally.

And if men think the ground the best place for building a house upon, If among thoughts they value those that are profound, If in friendship they value gentleness, In words, truth; in government, good order; In deeds, effectiveness; in actions, timeliness -

In each case it is because they prefer what does not lead to strife, And therefore does not go amiss.

In his dwelling, (the Sage) loves the (lowly) earth; In his heart, he loves what is profound; In his relations with others, he loves kindness; In his words, he loves sincerity; In government, he loves peace; In business affairs, he loves ability; In hi actions, he loves choosing the right time.

It is because he does not contend That he is without reproach.

He adapts himself to any environment; he attunes his mind to what is profound; he associates himself with the virtuous; his words inspire confidence; his rule brings about order; he administers affairs with ability; his actions are opportune.

Because he does not contend, he gives no cause for resentment.

In a home it is the site that matters; In quality of mind it is depth that matters; In an ally it is benevolence that matters; In speech it is good faith that matters; In government it is order that matters; In affairs it is ability that matters; In action it is timeliness that matters.

It is because it does not contend that it is never at fault.

(The best man) in his dwelling loves the earth. In his heart, he loves what is profound. In his associations, he loves humanity. In his words, he loves faithfulness. In government, he loves order. In handling affairs, he loves competence. In his activities, he loves timeliness.

It is because he does not compete that he is without reproach.

The quality of an abode is in its location, The quality of the heart is in its depths, The quality of giving lies in trust, The quality of correct governance lies in orderly rule, The quality of an enterprise depends on ability, The quality of movement depends on timing.

Now, It is precisely because one does not compete that there is no blame.

Where it dwells becomes good ground; profound is the good in its heart, benevolent the good it bestows. Goodness in words is trustworthiness, goodness in government is order; goodness in work is ability, goodness in action is timeliness.

But only by noncontention is there nothing extreme.

In dwelling, the question is where is the right place. In thinking and feeling, it is how deeply. In giving, it is how much like nature’s bounty.16 In speaking, it is how credibly. In governing, it is how effectively. In serving, it is how capably. In acting, it is how timely.

It is only because there is no contentiousness in proper way-making That it incurs no blame.

In being, satisfactory is earthy. In intention, satisfactory is depth and benevolence. In speech, satisfactory is truth. In honesty, satisfactory is order. In work, satisfactory is ability. In action, satisfactory is time.

He alone does not contend, Hence, there is no blame.

When your work is done, then withdraw! Such is Heaven's Way.

Retire when your work is done, Such is Heaven's way.

The effacement of self after success has been achieved is the way of Heaven.

To retire when the task is accomplished Is the way of heaven.

To be proud with honour and wealth Is to cause one's own downfall. withdraw as soon as your work is done. Such is Heaven's Way.

To withdraw when your work is finished, that is the Way of heaven.

When one's work is accomplished honorably, to retire is the Way of heaven.

To retire when the deed is done Is the way (dao) that tian works.

Meritorious deeds that satisfy oneself recede; This is the way of nature.

Rear them, then, feed them, Rear them, but do not lay claim to them. Control them, but never lean upon them; Be chief among them, but do not manage them. This is called the Mysterious Power.

The mysterious Nature is that which produces, grows, lives without the desire for ownership, gives without the wish for return, rules without claiming lordship.

It gives them life and rears them. It gives them life yet claims no possession; It benefits them yet exacts no gratitude; It is the steward yet exercises no authority. Such is called the mysterious virtue.

To produce things and to rear them, To produce, but not to take possession of them, To act, but not to rely on one's own ability, To lead them, but not to master them - This is called profound and secret virtue.

It gives birth to them and nurtures them, It gives birth to them but does not possess them, It rears them but does not control them. This is called "mysterious integrity."

Producing and developing, producing without possessing, doing without presuming, growing without domineering: this is called mysterious power.

It gives life to things and nurtures them. Giving life without managing them And raising them without lording it over them— This is called the profoundest efficacy (de).

Give birth and raise, give birth and not have; Act and not depend on; Be in charge and not rule; This is called profound moral character.

Therefore just as we take advantage of what is, We should recognize the usefulness of what is not.

Therefore by the existence of things we profit. And by the non-existence of things we are served.

Thus, the presence of something may prove beneficial, just as the absence of something may prove useful.

Thus what we gain is Something, yet it is by virtue of Nothing that this can be put to use.

Therefore turn being into advantage, and turn non-being into utility.

Therefore, Benefit may be derived from something, but it is in nothing that we find usefulness.

Therefore being is for benefit, Nonbeing is for usefulness.

Thus, it might be something (you) that provides the value, But it is nothing that provides the utility.

Hence, of having what is thought favorable, of the nothing think as the useful.

Therefore the Sage Considers the belly not the eye. Truly, “he rejects that but takes this”.

Therefore the Sage: Provides for the belly and not the eye. Hence, he rejects the one and accepts the other.

Wherefore the Sage attends to the inner self, and not to the outward appearance.

Hence the sage is For the belly Not for the eye. Therefore he discards the one and takes the other.

For this reason the sage is concerned with the belly and not the eyes, Therefore he rejects the one but accepts the other.

For these reasons, In ruling, the sage attends to the stomach, not to the eye. Therefore, He rejects the one and adopts the other.

Therefore sages work for the middle and not the eyes, leaving the latter and taking the former.

It is for this reason that in the proper governing by the sages: They exert their efforts on behalf of the abdomen rather than the eye. Thus, eschewing one they take the other

Because of this, the wise person acts for the belly, not the eye, Hence, he leaves that and takes this.

What does it mean to say that favour and disgrace goad as it were to madness? It means that when a rule's subjects get it they turn distraught, When they lose it they turn distraught. That is what is meant to by saying favour and disgrace goad as it were to madness.

What does it mean to say that high rank hurts keenly as our bodies hurt? The only reason that we suffer hurt is that we have bodies; If we had no bodies, how could we suffer?

Therefore we may accept the saying: “He who in dealing with the empire regards his high rank As through it were his body is the best person to be entrusted with rules; He who in dealing with the empire loves his subjects as one should love one's body Is the best person to whom one commit the empire.”

What does this mean: "Favor and disgrace cause one dismay?" Those who receive a favor from above Are dismayed when they receive it, And dismayed when they lose it.

What does this mean: "What we value and what we fear are within our Self?" We have fears because we have a self. When we do not regard that self as self, What have we to fear?

Therefore he who values the world as his self May then be entrusted with the government of the world; And he who loves the world as his self - The world may then be entrusted to his care.

What is meant by saying that honour and disgrace are alike a cause of excitement? Man prefers honour to disgrace. When he has the one, he becomes excited; when he loses the other, he becomes excited. This means that honour and disgrace are alike a cause of excitement.

What is meant by saying that the great trouble of man lies in the love for self? Man is beset with great trouble because of his consciousness of self.

If he is selfless, how can there be any trouble? Wherefore, if a man esteems himself only as much as he esteems the whole world, he will find security therein. If a man loves the world as much as he loves himself, he will find security therein.

What is meant by saying favor and disgrace are things that startle? Favor when it is bestowed on a subject serves to startle as much as when it is withdrawn. This is what is meant by saying that favor and disgrace are things that startle.

What is meant by saying that high rank is, like one's body, a source of great trouble? The reason I have great trouble is that I have a body. When I no longer have a body, what trouble have I?

Hence he who values his body more than dominion over the empire can be entrusted with the empire. He who loves his body more than dominion over the empire can be given the custody of the empire.

What is meant by being apprehensive when receiving favour or disgrace? Favour is considered inferior. Be apprehensive when you receive them and also be apprehensive when you lose them. This is what is meant by being apprehensive when receiving favour or disgrace.

What does it mean to regard great trouble as seriously as you regard your body? The reason why I have great trouble is that I have a body (and am attached to it). If I have no body, What trouble could I have?

Therefore he who values the world as his body may be entrusted with the empire. He who loves the world as his body may be entrusted with the empire.

What is the meaning of "Being favored is so disgraceful that it startles"? Favor is debasing; To find it is startling, To lose it is startling. This is the meaning of "Being favored is so disgraceful that it startles."

What is the meaning of "Being honored is an affliction as great as one's body"? The reason I suffer great afflictions is because I have a body; If I had no body, what affliction could I suffer?

Therefore, When a man puts more emphasis on caring for his body than on caring for all under heaven, then all under heaven can be entrusted to him. When a man is sparing of his body in caring for all under heaven, then all under heaven can be delivered to him.

What are favor and disgrace? Favor is the lower: get it and you're surprised, lose it and you're startled. This means favor and disgrace are alarming.

Why does high status greatly afflict your person? The reason we have a lot of trouble is that we have selves. If we had no selves, what troubles would we have?

Therefore those who embody nobility to act for the sake of the world seem to be able to draw the world to them, while those who embody love to act for the sake of the world seem to be worthy of the trust of the world.

What does it mean in saying “Favor and disgrace are both cause for alarm?” It means that whenever favor is bestowed, both gaining it and losing it should be cause for alarm.

What does it mean in saying “Value your gravest anxieties as you do your own person?” The reason we have grave anxieties is because we are embodied persons. If we were not such persons, what anxieties would we have?

Thus those who value the care of their own persons more than running the world can be entrusted with the world. And those who begrudge their persons as though they were the world can be put in charge of the world.

Why say bestowing favor and disgrace likewise startle? Bestowing favor supports the low. Gain seems to startle, Loss seems to startle, This says bestowing favor and disgrace likewise startle.

Why say treasure and trouble likewise seem personal? I have great trouble means I have a body, Come the day I have no body, what trouble have I?

Hence, regarding the body as treasure supports all under heaven, Likewise trustworthy for all under heaven. Taking care in use of the body supports all under heaven, Likewise worthy of serving as support for all under heaven.

These three, because they cannot be further scrutinized, Blend into one, Its rising brings no light; Its sinking, no darkness. Endless the series of things without name On the way back to where there is nothing.

They are called shapeless shapes; Forms without form; Are called vague semblance. Go towards them, and you can see no front; Go after them, and you see no rear.

Yet by seizing on the Way that was You can ride the things that are now. For to know what once there was, in the Beginning, This is called the essence of the Way.

These three elude our inquiries And hence blend and become One. Not by its rising, is there light, Nor by its sinking, is there darkness. Unceasing, continuous, It cannot be defined, And reverts again to the realm of nothingness.

That is why it is called the Form of the Formless, The Image of Nothingness. That is why it is called the Elusive: Meet it and you do not see its face; Follow it and you do not see its back.

These three cannot be examined in detail for they really constitute one indivisible whole. This indivisible whole (Truth) does not appear bright when viewed at the summit, or dark when viewed at the nadir. It is imperceptible and indescribable. It is always changing, and reverting to the state of Nothingness.

It is formless, shapeless, vague, and indefinite. Pacing it, one cannot see its head; pursuing it, one cannot see its tail.

Abide by this primordial Truth, and the States of today can be ruled. Know the primary conditions, and you know the principles of Truth.

These three cannot be fathomed And so they are confused and looked upon as one. Its upper part is not dazzling; Its lower part is not obscure. Dimly visible, it cannot be named And returns to that which is without substance.

This is called the shape that has no shape, The image that is without substance. This is called indistinct and shadowy. Go up to it and you will not see its head; Follow behind it and you will not see its rear.

Hold fast to the way of antiquity In order to keep in control the realm of today. The ability to know the beginning of antiquity Is called the thread running through the way.

These three cannot be further inquired into, And hence merge into one. Going up high, it is not bright, and coming down low, it is not dark. Infinite and boundless, it cannot be given any name; It reverts to nothingness.

This is called shape without shape, Form without objects. It is the Vague and Elusive. Meet it and you will not see its head. Follow it and you will not see its back.

Hold on to the Tao of old in order to master the things of the present. From this one may know the primeval beginning (of the universe). This is called the bond of Tao.

These three cannot be fully fathomed, Therefore, They are bound together to make unity. Of unity, its top is not distant, its bottom is not blurred. Infinitely extended and unnameable, It returns to nonentity.

This is called "the form of the formless, the image of nonentity." This is called "the amorphous." Following behind it, you cannot see its back; Approaching it from the front, you cannot see its head.

Hold to the Way of today to manage the actualities of today, thereby understanding the primeval beginning. This is called "the thread of the Way."

These three cannot be completely fathomed, so they merge into one; above is not bright, below is not dark. Continuous, unnameable, it returns again to nothing.

This is called the stateless state, the image of no thing; this is called mental abstraction. When you face it you do not see its head, when you follow it you do not see its back.

Hold the ancient Way so as to direct present existence: only when you can know the ancient can this be called the basic cycle of the Way.

Because in sight, sound, and touch it is beyond determination We construe it as inseparably one. As for this “one”— Its surface is not dazzling Nor is its underside dark. Ever so tangled, it defies discrimination And reverts again to indeterminacy.

This is what is called the form of the formless And the image of indeterminacy. This is what is called the vague and the indefinite. Following behind you will not see its rear; Encountering it you will not see its head.

These three are unfathomable, so they blend and serve as One. Its upper part is not bright, its lowest part is not hazy, Unending, it cannot be named, and returns again to nothing.

This is called the of without shape form, the of without substance shape, This is called the suddenly trance-like. Moving toward it, you will not see its head, Following behind, you will not see its back.

Hold of the ancient way in order to manage today. The ability to know the ancient beginning, this is called the way’s discipline.

Circumspect they seemed, like one who in winter crosses a stream, Watchful, as one who must meet danger on every side. Ceremonious, as one who pays a visit; Yet yielding, as ice when it begins to melt. Blank, as a piece of uncarved wood; Yet receptive as a hollow in the hills. Murky, as a troubled stream —– (Tranquil, as the vast reaches of the sea, Drifting as the wind with no stop.)

Which of you an assume such murkiness, To become in the end still and clear? Which of you can make yourself inert, To become in the end full of life and stir? Those who possess this Tao do not try to fill themselves to the brim, And because they do not try to fill themselves to the brim, They are like a garment that endures all wear and need never be renewed.

Cautious, like crossing a wintry stream, Irresolute, like one fearing danger all around, Grave, like one acting as guest, Self-effacing, like ice beginning to melt, Genuine, like a piece of undressed wood, Open-minded, like a valley, And mixing freely, like murky water.

Who can find repose in a muddy world? By lying still, it becomes clear. Who can maintain his calm for long? By activity, it comes back to life. He who embraces this Tao Guards against being over-full. Because he guards against being over-full, He is beyond wearing out and renewal.

They moved about cautiously as though they were fording a large stream of water. They were retiring and hesitant as though they were shy of the men around them. Their demeanour was reverent as though they were meeting honoured guests. They quickly adapted themselves to any circumstance as though they were ice melting before fire. Their manners were simple and artless as though they were unhewn wood. Their minds were expansive and receptive as though they were hollow valley. Their views were impartial and tolerant as though they were turbid puddles.

What is it that can end the turbidity of puddles? When there is no disturbance, the impurities gradually settle, and the water becomes clear. What is it that can perpetuate the continuity of things? When there is constant change, life gradually undergoes growth. Those who hold fast to Truth do not desire satiation. Because there is no satiety, life is continually renewing itself.

Tentative, as if fording a river in winter, Hesitant, as if in fear of his neighbors; Formal like a guest; Falling apart like the thawing ice; Thick like the uncarved block; Vacant like a valley; Murky like muddy water.

Who can be muddy and yet, settling, slowly become limpid? Who can be at rest and yet, stirring, slowly come to life? He who holds fast to this way Desires not to be full. It is because he is not full That he can be worn and yet newly made.

Cautious, like crossing a frozen stream in the winter, Being at a loss, like one fearing danger on all sides, Reserved, like one visiting, Supple and pliant, like ice about to melt. Genuine, like a piece of uncarved wood, Open and broad, like a valley, Merged and undifferentiated, like muddy water.

Who can make muddy water gradually clear through tranquillity? Who can make the still gradually come to life through activity? He who embraces this Tao does not want to fill himself to overflowing. It is precisely because there is no overflowing that he is beyond wearing out and renewal.

hesitant, as though crossing a stream in winter; cautious, as though fearful of their neighbors all around; solemn, as though guests in someone else's house; shrinking, as ice when it melts; plain, as an unhewn log; muddled, as turbid waters; expansive, as a broad valley.

If turbid waters are stilled, they will gradually become clear; If something inert is set in motion, it will gradually come to life. Those who preserved this Way did not wish to be full. Now, Simply because they did not wish to be full, they could be threadbare and incomplete.

Their wariness was as that of one crossing a river in winter, their caution was as that of one in fear of all around; their gravity was as that of a guest, their relaxation was as that of ice at the melting point. Simple as uncarved wood, open as the valleys, they were inscrutable as murky water.

Who can, in turbidity, use the gradual clarification of stillness? Who can, long at rest, use the gradual enlivening of movement? Those who preserve this Way do not want fullness. Just because of not wanting fullness, it is possible to use to the full and not make anew.

So reluctant, as though crossing a winter stream; So vigilant, as though in fear of the surrounding neighbors; So dignified, like an invited guest; So yielding, like ice about to thaw; So solid, like unworked wood; So murky, like muddy water; So vast and vacant, like a mountain gorge.

Muddy water, when stilled, slowly becomes clear; Something settled, when agitated, slowly comes to life. Those who prize way-making do not seek fullness; It is only because they do not want to be full That they are able to remain hidden and unfinished.

He prepares as if fording a river in winter; as if like in fear of neighbors; Solemn that seems to allow; vanishing like ice that melts away; Honest that is like simple; broad that is like a valley; Blending that is like muddy water; tranquil that is like the sea. Windy as if without end.

Who can be muddy as well as still to gently clarify. Who can be calm as well as aroused to gently live. Keeping to this way, he desires not to be full. Therefore, only he who is not full can shelter and yet newly become.

He who knows the always-so has room in him for everything; He who has room in him for everything is without prejudice. To be without prejudice is to be kingly; To be kingly is to be of heaven; To be of heaven is to be in Tao. Tao is forever and he that possess it, Though his body ceases, is not destroyed.

He who knows the Eternal Law is tolerant; Being tolerant, he is impartial; Being impartial, he is kingly; Being kingly, he is in accord with Nature; Being in accord with Nature, he is in accord with Tao; Being in accord with Tao, he is eternal, And his whole life is preserved from harm.

Knowing normalcy, a man becomes perspicacious. Being perspicacious, he becomes altruistic, supreme, celestial, true, and everlasting. Throughout his life nothing can do him harm.

But should one act from knowledge of the constant One's action will lead to impartiality, Impartiality to kingliness, Kingliness to heaven, Heaven to the way, The way to perpetuity, And to the end of one's days one will meet with no danger.

He who knows the eternal is all-embracing. Being all-embracing, he is impartial. Being impartial, he is kingly (universal). Being kingly, he is one with Nature. Being one with Nature, he is in accord with Tao. Being in accord with Tao, he is everlasting And is free from danger throughout his lifetime.

To know the perpetual is to be tolerant - tolerance leads to ducal impartiality, ducal impartiality to kingliness, kingliness to heaven, heaven to the Way, the Way to permanence. To the end of his days, he will not be imperiled.

Knowing the constant gives perspective; this perspective is impartial. Impartiality is the highest nobility; the highest nobility is divine, and the divine is the Way. This Way is everlasting, not endangered by physical death.

Using common sense is to be accommodating, Being accommodating is tolerance, Being tolerant is kingliness, Being kingly is tian-like, Being tian-like is to be way-making, And the way-made is enduring. To the end of one’s days one will be free of danger.

Knowing the constant allows, allowing therefore impartial, Impartial therefore whole, whole therefore natural, Natural therefore the way. The way therefore long enduring, nearly rising beyond oneself.

Truly, “It is by not believing people that you turn them into liars”.

But from the Sage it is so hard at any price to get a single word That when his task is accomplished, his work done, Throughout the country every one says: “It happened of its own accord”.

When they do not command the people's faith, Some will lose faith in them, And then they resort to oaths!

But (of the best) when their task is accomplished, their work done, The people all remark, "We have done it ourselves."

When one fails to inspire confidence, there must be cause for distrust.

Be quiet! How can speech be of any avail! When there are successes and achievements, the people believe that these are the natural results.

When there is not enough faith, there is lack of good faith.

Hesitant, he does not utter words lightly. When his task is accomplished and his work done The people all say, 'It happened to us naturally.'

It is only when one does not have enough faith in others that others will have no faith in him.

(The great rulers) value their words highly. They accomplish their task; they complete their work. Nevertheless their people say that they simply follow Nature.

When the ruler's trust is wanting, there will be no trust in him.

Cautious, he values his words. When his work is completed and his affairs finished, the common people say, "We are like this by ourselves."

Therefore when faith is insufficient and there is disbelief,

it is from the high value placed on words. Works are accomplished, tasks are completed, and ordinary folk all say they are acting spontaneously.

Where there is a lack of credibility, There is a lack of trust.

Vigilant, they are careful in what they say. With all things accomplished and the work complete The common people say, “We are spontaneously like this.”

When trust is lacking, there is no trust.

Long drawn out speech is noble, Meritorious accomplishment is fulfilling, The people all say, “I am natural”.

If when these three things are done they find life too plain and unadorned, Then let them have accessories; Give them Simplicity to look at, the Uncarved Black to hold, Give them selflessness and fewness of desires. Banish learning, and there will be no more grieving.

As these three touch the externals and are inadequate, The people have need of what they can depend upon: Reveal thy simple self, Embrace thy original nature, Check thy selfishness, Curtail thy desires.

The above three are based on artifice, and are insufficient for good government. Hence the people should be asked to do the following: Cherish simplicity and honesty. Banish selfishness and desires. Discard learning and fears.

These three, being false adornments, are not enough And the people must have something to which they can attach themselves: Exhibit the unadorned and embrace the uncarved block, Have little thought of self and as few desires as possible.

However, these three things are ornaments (wen) and are not adequate. Therefore let people hold on to these: Manifest plainness, Embrace simplicity, Reduce selfishness, Have few desires.

These three statements are inadequate as a civilizing doctrine; Therefore, Let something be added to them: Evince the plainness of undyed silk, Embrace the simplicity of the unhewn log; Lessen selfishness, Diminish desires; Abolish learning and you will be without worries.

These three become insufficient when used for embellishment causing there to be attachments. See the basic, embrace the unspoiled, lessen selfishness, diminish desire.

But these three sayings as they stand are still lacking And need to be supplemented by the following: Display a genuineness like raw silk and embrace a simplicity like unworked wood, Lessen your concern for yourself and reduce your desires.

These three, considering culture, are not enough. For this reason, make something to belong to, See simply, embrace the plain, and have few personal desires.

All men, indeed, are wreathed in smiles, As though feasting after the Great Sacrifice, As though going up to the Spring Carnival. I alone am inert, like a child that has not yet given sign; Like an infant that has not yet smiled. I droop and drift, as though I belonged nowhere.

All men have enough and to spare; I alone seem to have lost everything. Mine is indeed the mind of a very idiot, So dull am I. The world is full of people that shine; I alone am dark. They look lively and self-assured; I alone depressed. (I seem unsettled as the ocean; Blown adrift, never brought to a stop.) All men can be put to some use; I alone am intractable and boorish. But wherein I most am different from men Is that I prize no sustenance that comes not from the Mother's breast.

The people of the world are merry-making, As if partaking of the sacrificial feasts, As if mounting the terrace in spring; I alone am mild, like one unemployed, Like a new-born babe that cannot yet smile, Unattached, like one without a home.

The people of the world have enough and to spare, But I am like one left out, My heart must be that of a fool, Being muddled, nebulous! The vulgar are knowing, luminous; I alone am dull, confused. The vulgar are clever, self-assured; I alone, depressed. Patient as the sea, Adrift, seemingly aimless. The people of the world all have a purpose; I alone appear stubborn and uncouth. I alone differ from the other people, And value drawing sustenance from the Mother.

The multitude seem to be busy and merry as though they were celebrating a religious festival or attending a spring picnic. I alone remain quiet and indifferent. I roam about in a wide expanse as though I could never find an anchorage. I am simple and ignorant like a new-born babe. I fell weary and desolate like a homeless solitaire.

The multitude seem to have plenty. I alone seem to have an insufficiency. The multitude appear wise. I alone look foolish. The multitude appear bright. I alone look dull. I am like one tossed about on the wide sea or blown about in a high gale. The multitude appear useful. I alone look worthless. I am different from other men, because I alone esteem the attainment of Truth.

The multitude are joyous As if partaking of the offering Or going up to a terrace in spring. I alone am inactive and reveal no signs, And wax without having reached the limit. Like a baby that has not yet learned to smile, Listless as though with no home to go back to.

The multitude all have more than enough. I alone seem to be in want. My mind is that of a fool - how blank! Vulgar people are clear. I alone am drowsy. Vulgar people are alert. I alone am muddled. Calm like the sea; Like a high wind that never ceases. The multitude all have a purpose. I alone am foolish and uncouth. I alone am different from others And value being fed by the mother.

The multitude are merry, as though feasting on a day of sacrifice. Or like ascending a tower in the springtime. I alone am inert, showing no sign (of desires), Like an infant that has not yet smiled. Wearied, indeed, I seem to be without a home.

The multitude all possess more than enough. I alone seem to have lost all. Mine is indeed the mind of an ignorant man, Indiscriminate and dull! Common folks are indeed brilliant; I alone seem to be in the dark. Common folks see differences and are clear-cut; I alone make no distinctions. I seem drifting as the sea; Like the wind blowing about, seemingly without destination. The multitude all have a purpose; I alone seem to be stubborn and rustic. I alone differ from others, And value drawing sustenance from Mother (Tao).

Joyful are the masses, as though feasting after the great sacrifice of oxen, or mounting a terrace in spring. Motionless am I, without any sign, as a baby that has yet to gurgle. How dejected! as though having nowhere to return.

The masses all have more than enough; I alone am bereft. I have the heart of a fool. How muddled! The ordinary man is luminously clear, I alone seem confused. The ordinary man is searchingly exact, I alone am vague and uncertain. How nebulous! as the ocean; How blurred! as though without boundary. The masses all have a purpose, I alone am stubborn and uncouth. I desire to be uniquely different from others by honoring the mother who nourishes.

Most people celebrate as if they were barbecuing a slaughtered cow, or taking in the springtime vistas; I alone am aloof, showing no sign, like an infant that doesn't yet smile riding buoyantly as if with nowhere to go.

Most people have too much; I alone seem to be missing something. Mine is indeed the mind of an ignoramus in its unadulterated simplicity. Ordinary people try to shine; I alone seem to be dark. Ordinary people try to be on the alert; I alone am unobtrusive, calm as the ocean depths, buoyant as if anchored nowhere. Most people have ways and means; I alone am unsophisticated and simple. I alone am different from people in that I value seeking food from the mother.

Most people are happy, happy, As though feasting at the Tailao banquet Or climbing some sightseeing tower in the springtime. I alone am so impassive, revealing nothing at all, Like a babe that has yet to smile; So listless, as though nowhere to go.

Most people have more than enough, While I alone have lost out. I have the heart-and-mind of a fool—so vacant and dull! The common lot see things so clearly, While I alone seem to be in the dark. The common lot are so discriminating, While I alone am so obtuse. So vague and hazy, like the rolling seas; So indeterminate, as though virtually endless. The common lot all have their purposes While I alone am a dull-witted yokel. My needs alone are different from other people, Cherishing my mother’s milk.

Crowds of people bustle about Like enjoying excessive sacrifice, Like ascending a springtime terrace, I alone am anchored without anticipation, Like an infant, not a child; Lazy, as if without a place to go back to.

Crowds of people all have more than enough, I alone seem left behind. I am foolish of human mind also. Innocent, conventional people are clear. I alone am drowsy; Normal people discern difference, I alone am subdued. Crowds of people all have appointments to keep, I alone am stupid and out of the way. I alone am different from people, And value feeding the mother.

For the Way is a thing impalpable, incommensurable. Incommensurable, impalpable. Yet latent in it are forms; Impalpable, incommensurable Yet within it are entities. Shadowy it is and dim; Yet within it there is a force, Is none the less efficacious.

From the times of old till now Its charge has not departed But cheers onward the many warriors. How do I know that the many warriors are so? Through this.

The thing that is called Tao Is elusive, evasive. Evasive, elusive, Yet latent in it are forms. Elusive, evasive, Yet latent in it are objects. Dark and dim, Yet latent in it is the life-force. The life-force being very true, Latent in it are evidences.

From the days of old till now Its Named (manifested forms) have never ceased, By which we may view the Father of All Things. How do I know the shape of the Father of All Things? Through these (manifested forms)!

Truth is vague and intangible. Though vague and intangible, within it there is substance. Though vague and intangible, within it there is form. Though distant and vacuous, within it there is essence. Its essence is real, and its validity can be proven.

It has existed from the earliest time, and only its name is new. It is the primary origin of the whole of creation.

As a thing the way is Shadowy and indistinct. Indistinct and shadowy, Yet within it is an image; Shadowy and indistinct, Yet within it is a substance. Dim and dark, Yet within it is an essence. This essence is quite genuine And within it is something that can be tested.

From the present back to antiquity, Its name never deserted it. It serves as a means for inspecting the fathers of the multitude. How do I know that the fathers of the multitude are like that? By means of this

The thing that is called Tao is eluding and vague. Vague and eluding, there is in it the form. Eluding and vague, in it are things. Deep and obscure, in it is the essence. The essence is very real; in it are evidences.

From the time of old until now, its name (manifestations) ever remains. By which we may see the beginning of all things. How do I know that the beginning of all things are so? Through this (Tao).

The Way objectified is blurred and nebulous. How nebulous and blurred! Yet within it there are images. How blurred and nebulous! Yet within it there are objects. How cavernous and dark! Yet within it there is an essence. Its essence is quite real; Within it there are tokens.

From the present back to the past, Its name has been imperishable. Through it we conform to the father of the masses. How do I know what the father of the masses is like? Through this.

As a thing, the Way is abstract and elusive: elusive and abstract, there are images in it; abstract and elusive, there is something there. Recondite, hidden, it has vitality therein: that vitality is very real; it has truth therein.

From ancient times to now, its name is the undeparting; thereby are seen all beauties. How do I know all beauties are thus? By this.

As for the process of way-making, It is ever so indefinite and vague. Though vague and indefinite, There are images within it. Though indefinite and vague, There are events within it. Though nebulous and dark, There are seminal concentrations of qi within it. These concentrations of qi are authentic, And have within them true credibility.

From the present moment back into antiquity, Praise for way-making has never ceased, And it is through way-making that we can act in accordance with the sire of the many. How do I know that the sire of the many is so? By this.

Of the way serving the outside world, only suddenly, only indistinct. Indistinct and suddenly, among which exist a shape. Suddenly and indistinct, among which exists the outside world. Deep and dark in which exists essence. Its essence is more than real. In which exists trust.

From ancient times up to the present, Its reputation never left because of the experience of the multitude. Why do I know the multitude are of just this condition? Because of this.

Therefore the Sage Clasps the Primal Unity, Testing by it everything under heaven.

He does not show himself; therefore he seen everywhere. He does not define himself, therefore he is distinct. He does not boast of what he will do, therefore he succeeds. He is not proud of his work, and therefore it endures. He does not contend, And for that very reason no one under heaven can contend with him.

So then we see that the ancient saying “To remain whole, be twisted!” was no idle word; For true wholeness can only be achieved by return.

Therefore the Sage embraces the One, And becomes the model of the world.

He does not reveal himself, And is therefore luminous. He does not justify himself, And is therefore far-famed. He does not boast of himself, And therefore people give him credit. He does not pride himself, And is therefore the chief among men.

Is it not indeed true, as the ancients say, "To yield is to be preserved whole?" Thus he is preserved and the world does him homage.

Wherefore, the Sage holds fast to Truth and thereby sets an example for the world.

Because he is not self-complacent, he becomes enlightened. Because he is not self-important, he becomes illustrious. Because he is not self-conceited, he becomes successful. Because he is not self-assertive, he becomes supreme. Because he himself does not strive for superiority, there is none in the world who can contend with his superiority.

There is an old saying: "The imperfect becomes perfect." How true are these words! In order to revert to the whole, one must abide by what is normal and natural.

Therefore the sage embraces the One and is a model for the empire.

He does not show himself, and so is conspicuous; He does not consider himself right, and so is illustrious; He does not brag, and so has merit; He does not boast, and so endures. It is because he does not contend that no one in the empire is in a position to contend with him.

The way the ancients had it, 'Bowed down then preserved', is no empty saying. Truly it enables one to be preserved to the end.

Therefore the sage embraces the One And becomes the model of the world.

He does not justify himself; therefore he becomes prominent. He does not boast of himself; therefore he is given credit. He does not brag; therefore he can endure for long. It is precisely because he does not compete that the world cannot compete with him.

Is the ancient saying, "To yield is to be preserved whole," empty words? Truly he will be preserved and (prominence and credit) will come to him.

For these reasons, The sage holds on to unity and serves as the shepherd of all under heaven.

He is not self-absorbed, therefore he shines forth; He is not self-revealing, therefore he is distinguished; He is not self-assertive, therefore he has merit; He does not praise himself, therefore he is long-lasting. Now, Simply because he does not compete, No one can compete with him.

The old saying about the bent being preserved intact is indeed close to the mark! Truly, he shall be returned intact.

Therefore sages embrace unity as a model for the world.

Not seeing themselves, they are therefore clear. Not asserting themselves, they are therefore outstanding. Not congratulating themselves, they are therefore meritorious. Not taking pride in themselves, they last long. It is just because they do not contend that no one in the world can contend with them.

Is it empty talk, the old saying that tact keeps you whole? When truthfulness is complete, it still resorts to this.

It is for this reason that the sages grasp oneness To be shepherds to the world.

Those who are not self-promoting are distinguished, Those who do not show off shine, Those who do not brag have lots to show, Those who are not self-important are enduring. It is only because they do not contend That none are able to contend with them.

Isn’t what the ancients called “giving up the crimped for the sake of the whole.” Getting close to what these words mean! This expression indeed says it all.

The wise person uses this to hold the One, and models all under heaven.

He does not see his self for he is honest; he does not exist for he is clear; He does not attack himself for he has merit; he is not self important for he endures; He alone does not contend, for nothing under heaven is able to contend with him.

This is the ancient point of view: bent follows whole. How can it be that emptiness speaks! Complete sincerity returns.

Truly, if one uses the Way as one's instrument, The results will be like the Way; If one uses the “power” as instrument, The results will be like the “power”. If one uses what is the reverse of the “power”, The results will be the reverse of the “power”.

For to those who have conformed themselves to the Way, The Way readily lends its power. To those who have conformed themselves to the power, The power readily, lends more power. While to those who conform themselves to inefficacy, Inefficacy readily lends its ineffectiveness.

“It is by not believing in people that you turn them into liars.”

Therefore it is that: He who follows the Tao is identified with the Tao. He who follows Character (Teh) is identified with Character. He who abandons (Tao) is identified with abandonment (of Tao).

He who is identified with Tao - Tao is also glad to welcome him. He who is identified with character - Character is also glad to welcome him. He who is identified with abandonment - Abandonment is also glad to welcome him.

He who has not enough faith Will not be able to command faith from others.

Those who follow the way of Truth will meet in Truth. Those who follow the way of virtue will meet in virtue. Those who follow the way of Heaven will meet in Heaven.

Those who meet in Truth become one with Truth, and they rejoice in it. Those who meet in virtue become virtuous, and they rejoice in it. Those who meet in Heaven become heavenly, and they rejoice in it.

A man of the way conforms to the way; A man of virtue conforms to virtue; A man of loss conforms to loss.

He who conforms to the way is gladly accepted by the way; He who conforms to virtue is gladly accepted by virtue; He who conforms to loss is gladly accepted by loss.

When there is not enough faith, there is lack of good faith.

Therefore he who follows Tao is identified with Tao. He who follows virtue is identified with virtue. He who abandons (Tao) is identified with the abandonment (of Tao).

He who is identified with Tao - Tao is also happy to have him. He who is identified with virtue - virtue is also happy to have him. And he who is identified with the abandonment (of Tao) - the abandonment (of Tao) is also happy to abandon him.

Those who lack trust will not be trusted. It is only when one does not have enough faith in others that others will have no faith in him.

Therefore, In pursuing his affairs, a man of the Way identifies with the Way, a man of integrity identifies with integrity, a man who fails identifies with failure.

To him who identifies with integrity, the Way awards integrity; To him who identifies with failure, the Way awards failure.

Therefore those who follow the Way assimilate to the Way; the virtuous assimilate to virtue, those who have lost assimilate to loss.

Those who assimilate to the Way are happy to gain it, those who assimilate to virtue too are happy to gain it, and those who assimilate to loss are also happy to gain it.

When trust is insufficient, there is distrust.

Thus, those who are committed to way-making (dao) in what they do Are on their way. Those who are committed to character (de) in what they do Achieve this character; While those who lose it Are themselves lost.

Way-making is moreover enhanced by those who express character, Just as it is diminished by those who themselves have lost it.

Hence, following the way is the same as the way. Following virtue is the same as virtue, Following loss is the same as loss.

Together in the way, the way happily satisfies; Together in virtue, virtue happily satisfies; Together in loss, loss happily satisfies;

When trust is not sufficient herein, there exists no trust herein.

Of these, from the standpoint of the Way, it is said: “Pass round superfluous dishes to those that have already had enough, And no creature but will reject them in disgust.” That is why he that possesses Tao does not linger.

These in the eyes of Tao Are called "the dregs and tumors of Virtue," Which are things of disgust. Therefore the man of Tao spurns them.

Those who abide by Truth say: "When one has a surplus of food and an excess of clothing, he causes envy in other men. Therefore, the followers of Truth eschew these."

From the point of view of the way these are 'excessive food and useless excresences'. As there are Things that detest them, he who has the way does not abide in them.

From the point of view of Tao, these are like remnants of food and tumours of action, Which all creatures detest. Therefore those who possess Tao turn away from them.

As for the Way, we may say these are "excess provisions and extra baggage." Creation abhors such extravagances. Therefore, One who aspires to the Way, does not abide in them.

On the Way, these are called overconsumption and excess activity. Some people disdain them, so those with the Way abstain.

As these attitudes pertain to way-making (dao), They are called indulgence and unseemliness. Such excess is so generally despised That even those who want things Cannot abide it.

Such ways are called surplus food and superfluous forms. Matters of the outside world, perhaps fierce, Hence one who has the way does not dwell in them.

Its true name we do not know; Were I forced to say to what class of things it belongs I should call it Great (ta) Now ta also means passing on, And passing on means going Far Away, And going far away means returning.

Thus just as Tao has “this greatness” and as earth has it and as heaven has it, So may the ruler also have it. Thus “within the realm there are four portions of greatness”, And one belongs to the king. The ways of men are conditioned by those of earth. The ways of earth, by those of heaven. The ways of heaven by those of Tao, and the ways of Tao by the Self-so.

I do not know its name And address it as Tao. If forced to give it a name, I shall call it "Great." Being great implies reaching out in space, Reaching out in space implies far-reaching, Far-reaching implies reversion to the original point.

Therefore: Tao is Great, The Heaven is great, The Earth is great, The King is also great. There are the Great Four in the universe, And the King is one of them. Man models himself after the Earth; The Earth models itself after Heaven; The Heaven models itself after Tao; Tao models itself after nature.

I do not know its name and call it Truth or Daw. If I must describe it, I will say that it is great, active, far-reaching, and cyclical in its motion.

Thus Truth is great, heaven is great, earth is great, and the king is also great. Within the universe there are four great ones, and the king is one of them. The king must follow the examples of earth, heaven, Truth, and Nature.

I know not its name So I style it 'the way'. I give it the makeshift name of 'the great'. Being great, it is further described as receding, Receding, it is described as far away, Being far away, it is described as turning back.

Hence the way is great; Heaven is great; Earth is great; The king is also great. Within the realm there are four things that are great, And the king counts as one. Man models himself on earth, Earth on heaven, Heaven on the way, And the way on that which is naturally so.

I do not know its name; I call it Tao. If forced to give it a name, I shall call it Great. Now being great means functioning everywhere. Functioning everywhere means far-reaching. Being far-reaching means returning to the original point.

Therefore Tao is great Heaven is great. Earth is great. And the king is also great. Man models himself after Earth. Earth models itself after Heaven. Heaven models itself after Tao. And Tao models itself after Nature.

Not knowing its name, I style it the "Way." If forced to give it a name, I would call it "great." Being great implies flowing ever onward, Flowing ever onward implies far-reaching, Far-reaching implies reversal.

The Way is great, Heaven is great, Earth is great, The king, too, is great. Within the realm there are four greats, and the king is one among them. Man patterns himself on earth, Earth patterns itself on heaven, Heaven patterns itself on the Way, The Way patterns itself on nature.

I do not know its name; I label it the Way. Imposing on it a name, I call it Great. Greatness means it goes; going means reaching afar; reaching afar means return.

Therefore the Way is great, heaven is great, earth is great, and kingship is also great. Among domains are four greats, of which kingship is one. Humanity emulates earth, earth emulates heaven, heaven emulates the Way, the Way emulates Nature.

I do not yet know its name (ming). If I were to style it, I would call it way-making (dao). And if forced to give it a name, I would call it grand. Being grand, it is called passing, Passing, it is called distancing. Distancing, it is called returning.

Way-making is grand, The heavens (tian) are grand, The earth is grand, And the king is also grand. Within our territories There are four “grandees” And the king occupies one of them. Human beings emulate the earth, The earth emulates the heavens, The heavens emulate way-making, And way-making emulates what is spontaneously so (ziran).

We don’t know its name, Powerful, of words we call it the way, Striving, of reputation we call it great. Great we call death, death we call distant, distant we call reversal.

Hence, the way is great, heaven is great, earth is great, and people are also great. In the center there exists four ‘greats’, and people reside as one. People follow earth, earth follows heaven, heaven follows the way, And the way follows that which is natural, and free from affectation.

Truly, “A man of consequence though he travels all day Will not let himself be separated from his baggage-wagon, However magnificent the view, he sits quiet and dispassionate”.

How much less, then, must be the lord of ten thousand chariots Allow himself to be lighter than these he rules! If he is light, the foundation is lost; If he is active, the lord and master is lost.

Therefore the Sage travels all day Yet never leaves his provision-cart. In the midst of honor and glory, He lives leisurely, undisturbed.

How can the ruler of a great country Make light of his body in the empire (by rushing about)? In light frivolity, the Center is lost; In hasty action, self-mastery is lost.

Wherefore, the Sage always conducts himself gravely and tranquilly. Though he may be surrounded by splendour and comfort, he is always reposeful and disinterested.

When the ruler conducts himself lightly, he loses the respect of his ministers. When he conducts himself with disquietude, he loses the support of his people.

Therefore the gentleman when travelling all day Never lets the heavily laden carts out of his sight. It is only when he is safely behind walls and watch-towers That he rests peacefully and is above worries.

How, then, should a ruler of ten thousand chariots Make light of his own person in the eyes of the empire? If light, then the root is lost; If restless, then the lord is lost.

Therefore the sage travels all day Without leaving his baggage. Even at the sight of magnificent scenes He remains leisurely and indifferent.

How is it that a lord with ten thousand chariots Should behave lightheartedly in his empire? If he is lighthearted, the minister will be destroyed. If he is hasty, the ruler is lost.

For these reasons, The superior man may travel the whole day without leaving his heavy baggage cart. Though inside the courtyard walls of a noisy inn, he placidly rises above it all.

How then should a king with ten thousand chariots conduct himself lightly before all under heaven? If he treats himself lightly, he will lose the taproot; If he is hasty, he will lose the rulership.

Thereby do exemplary people travel all day without leaving their equipment. Though they have a look of prosperity, their resting place is transcendent.

What can be done about heads of state who take the world lightly in their own selfinterest? Lack of gravity loses servants of state; instability loses heads of state.

It is for this reason that the ruler in traveling the entire day Will not take leave of his heavy wagons. It is only when he is ensconced in familiar chambers encircled by watchtowers That he rises above such concerns.

How could someone be the king of a huge state And treat his own person as less important than the world? If he treats his person lightly, he loses the root; If he becomes agitated, he loses his throne.

Because of this, the gentleman throughout the day, never abandons seriousness. Although, he flourishes, watches, enjoys and dwells detached.

How wasteful to be in charge, yet take life lightly. Light follows the loss of the root. Restless follows the loss of the gentleman.

Therefore the Sage Is all the time in the most perfect way helping men, He certainly does not turn his back on men; Is all the time in the most perfect way helping creatures, He certainly does not turn his back on creatures. This is called resorting to the Light.

Truly, “the perfect man is the teacher of the imperfect; But the imperfect is the stock-in-trade of the perfect man”. He who does not respect his teacher, He who does not take care of his stock-in-trade, Much learning through he may possess, is far astray. This is the essential secret.

Therefore the Sage is good at helping men; For that reason there is no rejected (useless) person. He is good at saving things; For that reason there is nothing rejected. - This is called stealing the Light.

Therefore the good man is the Teacher of the bad. And the bad man is the lesson of the good. He who neither values his teacher Nor loves the lesson Is one gone far astray, Though he be learned. - Such is the subtle secret.

The Sage, by his abiding goodness, saves mankind because he spurns no one. He, by his abiding goodness, saves the inanimate creation because he spurns nothing. This is called mutual understanding.

Wherefore, the good man should be the teacher of the bad man; the bad man should serve as a lesson for the good man. When one fails to esteem his teacher, or the other fails to value his lesson, each is under a great illusion, though each may possess erudition. This is called obscure conception.

Therefore the sage always excels in saving people, and so abandons no one; Always excels in saving things, and so abandons nothing. This is called following one's discernment.

Hence the good man is the teacher the bad learns from; And the bad man is the material the good works on. Not to value the teacher Nor to love the material Though it seems clever, betrays great bewilderment. This is called the essential and the secret.

Therefore the sage is always good in saving men and consequently no man is rejected. He is always good in saving things and consequently nothing is rejected. This is called following the light (of Nature).

Therefore the good man is the teacher of the bad, And the bad is the material from which the good may learn. He who does not value the teacher, Or greatly care for the material, Is greatly deluded although he may be learned. Such is the essential mystery.

For these reasons, The sage is always skilled at saving others and does not abandon them, nor does he abandon resources. This is called "inner intelligence."

Therefore, Good men are teachers for the good man, Bad men are foils for the good man. He who values not his teacher and loves not his foil, Though he be knowledgeable, is greatly deluded. This is called "the wondrous essential."

Therefore sages always consider it good to save people, so that there are no wasted humans; they always consider it good to save beings, so that there are no wasted beings.

So good people are teachers of people who are not good. People who are not good are students of people who are good. Those who do not honor teachers or care for students are greatly deluded, even if knowledgeable. This is called an essential subtlety.

It is for this reason that the sages in being really good at turning others to account Have no need to reject anyone, And in dealing with property, Have no need to reject anything. This is what is called following their natural acuity (ming).

Thus able persons are teachers of the able While the inept provide them with raw materials. While perhaps wise enough, Those who fail to honor their teachers and to be sparing with their raw materials Have gotten themselves utterly lost. This is what is called being subtle and getting to the essentials

Using this, the wise person is: Always adept at helping people because he abandons no one. Always adept at helping things because he abandons nothing. This says he follows the pattern honestly.

Thus, those who are adept are models for those not adept. Those not adept support those who are adept. Neither value the model nor love the supporter. This wisdom, although perplexing, Is called an essential wonder.

He who knows the white, yet cleaves to the black Becomes the standard by which all things are tested; And being such a standard He has all the time a power that never errs, He returns to the Limitless.

He who knows glory, yet cleaves to ignominy Become like a valley that receives into it all things under heaven, And being such a valley He has all the time a power that suffices; He returns to the state of the Uncarved Block.

Now when a block is sawed up it is made into implements; But when the Sage uses it, it becomes Chief of all Ministers. Truly, “The greatest carver does the least cutting”.

He who is conscious of the white (bright) But keeps to the black (dark) Becomes the model for the world. Being the model for the world, He has the eternal power which never errs, And returns again to the Primordial Nothingness.

He who is familiar with honor and glory But keeps to obscurity Becomes the valley of the world. Being the valley of the world, He has an eternal power which always suffices, And returns again to the natural integrity of uncarved wood.

Break up this uncarved wood And it is shaped into vessel. In the hands of the Sage They become the officials and magistrates. Therefore the great ruler does not cut up.

When a man, though aware of his own purity, does not spurn the impure, he is content to dwell in the lowest place in the world.

When he is content to dwell in the lowest place in the world, and when he always abides by his true nature, he reverts to the natural simplicity.

The original qualities are destroyed when a thing is turned into some useful vessel. The Sage, by preserving the original qualities, becomes the supreme ruler. Hence, the great institutions are those which do not violate the nature of man.

Know the white But keep to the role of the sullied And be a model to the empire. If you are a model to the empire, Then the constant virtue will not be wanting And you will return to the infinite.

Know honour But keep to the role of the disgraced And be a valley to the empire. If you are a valley to the empire, Then the constant virtue will be sufficient And you will return to being the uncarved block.

When the uncarved block shatters it becomes vessels. The sage makes use of these and becomes the lord over the officials. Hence the greatest cutting does not sever.

He who knows the white and yet keeps to the black Becomes the model for the world. Being the model for the world, He will never deviate from eternal virtue, But returns to the state of the non-ultimate.

He who knows glory but keeps to humility Becomes the valley of the world, He will be proficient in eternal virtue, And returns to the state of simplicity (uncarved wood).

When the uncarved wood is broken up, it is turned into concrete things. But when the sage uses it, he becomes the leading official. Therefore the great ruler does not cut up.

Know you are innocent, Remain steadfast when insulted, and be a valley for all under heaven. By being a valley for all under heaven, Eternal integrity will suffice. If eternal integrity suffices, You will return to the simplicity of the unhewn log.

Know whiteness, Maintain blackness, and be a model for all under heaven. By being a model for all under heaven, Eternal integrity will not err. If eternal integrity does not err, You will return to infinity.

When the unhewn log is sawn apart, it is made into tools; When the sage is put to use, he becomes the chief of officials. For Great carving does no cutting.

Knowing the white, keep the black; be an exemplar for the world. Be an exemplar for the world, and eternal power never goes awry, returning again to infinity.

Knowing the glorious, keep the ignominious; be open to the world. Be open to the world, and eternal power suffices, returning again to simplicity.

Simplicity is lost to make instruments, which sages employ as functionaries. Therefore the great fashioner does no splitting.

Know the clean Yet safeguard the soiled And be a valley to the world. As a valley to the world Your real potency will be ample, And with ample potency, You return to the state of unworked wood.

Know the white Yet safeguard the black And be a model for the world. As a model for the world, Your real potency will not be wanting, And with your potency not wanting, You return to the state of the limitless.

When unworked wood is split, It is made into utensils. When the sages are employed, They are made into head officials. There is no cutting, however, in the very best tailoring.

Know its white, abide by its black, and serve as a model for all under heaven. Being a pattern for all under heaven, constant virtue will never be in error, And you will again return to moderation.

Know its honor, abide by its disgrace, and be a valley for all under heaven. Being a valley for all under heaven, constant virtue will be sufficient, And you will again return to simplicity.

Simplicity loosens the standard, and allows a wise person to serve as an elder. This is how even the greatest control never cuts.

For among the creatures of the world some go in front, some follow; Some blow hot when others would be blowing cold. Some are feeling vigorous just when others are worn out.

Therefore the Sage “discards the absolute, the all-inclusive, the extreme”.

For: Some things go forward, Some things follow behind; some blow hot, And some blow cold; Some are strong, And some are weak; Some may break, And some may fall.

Hence the Sage eschews excess, eschews extravagance, Eschews pride.

As regards the things of this world, they are constantly alternating: they lead, they follow; they inhale, they exhale; they are strong, they are weak; they rise, they fall.

Wherefore, the Sage eschews that which is excessive, extravagant, or superfluous.

Hence some things lead and some follow; Some breathe gently and some breathe hard; Some are strong and some are weak; Some destroy and some are destroyed.

Therefore the sage avoids excess, extravagance, and arrogance.

Among creatures some lead and some follow. Some blow hot and some blow cold. Some are strong and some are weak. Some may break and some may fall.

Therefore the sage discards the extremes, the extravagant, and the excessive.

Of creatures, some march forward, others follow behind; some are shiveringly silent, others are all puffed up; some are strong, others are meek; some pile up, others collapse.

For these reasons, The sage rejects extremes, rejects excess, rejects extravagance.

So creatures sometimes go and sometimes follow, sometimes puff and sometimes blow, are sometimes strong and sometimes weak, begin sometime and end sometime;

therefore sages remove extremes, remove extravagance, remove arrogance.

In the way of things: Some move ahead while others follow behind; Some breathe to warm themselves while others breathe to cool themselves down; Some are strong while others are disadvantaged; Some accumulate while others collapse.

It is for this reason that the sages eschew the excessive, the superlative, and the extravagant.

In the external world of man, someone leads, someone follows. Someone snorts, someone blows. Someone strives, someone wins. Someone subdues, someone ruins.

Because of this, the wise man leaves the extremes, the luxurious, and the safe behind.

Therefore a good general effects his purpose and then stops; he does not take further advantage of his victory. Fulfils his purpose and does not glory in what he has done; Fulfils his purpose and does not boast of what he has done; Fulfils his purpose, but takes no pride in what he has done; Fulfils his purpose, but only as a step that could not be avoided. Fulfils his purpose, but without violence;

For what has a time of vigour also has a time of decay. This is against Tao, And what is against Tao will soon perish.

Therefore a good general effects his purpose and stops. He dares not rely upon the strength of arms; Effects his purpose and does not glory in it; Effects his purpose and does not boast of it; Effects his purpose and does not take pride in it; Effects his purpose as a regrettable necessity; Effects his purpose but does not love violence.

(For) things age after reaching their prime. That (violence) would be against the Tao. And he who is against the Tao perishes young.

The good rulers are satisfied when an attack is stopped, and they do not venture to pursue conquest for supremacy. Victories do not make them vainglorious, aggressive, arrogant, or anxious to pursue conquest for supremacy.

It is contrary to Truth for the strong to do harm to the weak. Those who act contrary to Truth are sure to perish early.

One who is good aims only at bringing his campaign to a conclusion and dare not thereby intimidate. Bring it to a conclusion but do not brag; Bring it to a conclusion but do not be arrogant; Bring it to a conclusion but only when there is no choice; Bring it to a conclusion but do not intimidate.

A creature in its prime doing harm to the old Is known as going against the way. That which goes against the way will come to an early end.

A good (general) achieves his purpose and stops, But dares not seek to dominate the world. He achieves his purpose but does not brag about it. He achieves his purpose but does not boast about it. He achieves his purpose but is not proud of it. He achieves his purpose but only as an unavoidable step. He achieves his purpose but does not aim to dominate.

(For) after things reach their prime, they begin to grow old, Which means being contrary to Tao. Whatever is contrary to Tao will soon perish.

A good general fulfills his purpose and that is all. He does not use force to seize for himself. He fulfills his purpose, but is not proud; He fulfills his purpose, but is not boastful; He fulfills his purpose, but does not brag; He fulfills his purpose only because he has no other choice. This is called "fulfilling one's purpose without using force."

If something grows old while still in its prime, This is called "not being in accord with the Way." Not being in accord with the Way leads to an early demise.

Therefore the good are effective, that is all; they do not presume to grab power thereby: they are effective but not conceited, effective but not proud, effective but not arrogant. They are effective when they have to be, effective but not coercive.

If you peak in strength, you then age; this, it is said, is unguided. The unguided soon come to an end.

Able commanders look only to achieve the right results Without seeing victory as a source of empowerment. They get their results without arrogance, They get their results without becoming self- important, They get their results without bragging about them, They get these results and accommodate them only as a last resort. This is called getting the right results without forcing them, And creates a situation that is likely to endure.

For something to be old while in its prime Is called a departure from the way of things. And whatever departs from the way of things will come to an untimely end.

Those most adept have results, yet stop, not daring to seek better. Have results yet don’t pity. Have results yet don’t attack. Have results yet don’t be proud. Have results yet not complacent afterwards. Have results yet don’t strive.

Making matters better as a long-term rule, is not of the dao (Tao). Not of the dao ends early.

(Weapons are ill-omened things, which the superior man should not depend on. When he has no choice but to use them, The best attitude is to retain tranquil and peaceful.) The Quietist, even when he conquers, does not regard weapons as lovely things. For to think them lovely means to delight in them, And to delight in them means to delight in the slaughter of men. And he who delights in the slaughter of men Will never get what he looks for out of those that dwell under heaven.

(Thus in happy events, The left-hand side is the place of honour, in grief and mourning, The right-hand is the place of honour. The lieutenant general stands on the left, While the supreme general stands on the right, Which is arranged on the rites of mourning.)

A host that has slain men is received with grief and mourning; He that has conquered in battle is received with rites of mourning.

Soldiers are weapons of evil. They are not the weapons of the gentleman. When the use of soldiers cannot be helped, The best policy is calm restraint. Even in victory, there is no beauty, And who calls it beautiful Is one who delights in slaughter. He who delights in slaughter Will not succeed in his ambition to rule the world.

[The things of good omen favor the left. The things of ill omen favor the right. The lieutenant-general stands on the left, The general stands on the right. That is to say, it is celebrated as a Funeral Rite.]

The slaying of multitudes should be mourned with sorrow. A victory should be celebrated with the Funeral Rite.

The weapons of war are implements of disaster, and they should not be employed by the rulers except when it is unavoidable. They should not show enthusiasm for their employment, and even when they are victorious, they should not glorify them. To glorify them means taking delight in the killing of men. Those who take delight in the killing of men cannot win the approval of the whole Empire.

On joyful occasions, the left-hand side is the place of honour, but on mournful occasions, the right-hand side is the place of honour. The general second in command is seated on the left-hand side, and the general-in-chief is seated on the right-hand side. All these indicate that war should be regarded as a mournful occasion.

When many people are killed, it should be an occasion for the expression of bitter grief. Even when a victory is scored, the occasion should be regarded as lamentable.

Arms are instruments of ill omen, not the instruments of the gentleman. When one is compelled to use them, it is best to do so without relish. There is no glory in victory, and so to glorify it despite this is to exult in the killing of men. One who exults in the killing of men will never have his way in the empire.

On occasions of rejoicing precedence is given to the left; On occasions of mourning precedence is given to the right. A lieutenants place is on the left; The general's place is on the right. This means that it is mourning rites that are observed.

When great numbers of people are killed, one should weep over them with sorrow. When victorious in war, one should observe the rites of mourning.

Weapons are instruments of evil, not the instruments of a good ruler. When he uses them unavoidably, he regards calm restraint as the best principle. Even when he is victorious, he does not regard it as praiseworthy, For to praise victory is to delight in the slaughter of men. He who delights in the slaughter of men will not succeed in the empire.

In auspicious affairs, the left is honoured. In inauspicious affairs, the right is honoured. The lieutenant general stands on the left. The senior general stands on the right. This is to say that the arrangement follows that of funeral ceremonies.

For the slaughter of the multitude, let us weep with sorrow and grief. For a victory, let us observe the occasion with funeral ceremonies.

Therefore, Weapons are not instruments of the superior man; Weapons are instruments of evil omen, to be used only when there is no other choice. He places placidity above all and refuses to prettify weapons; If one prettifies weapons, this is to delight in the killing of others. Now, One who delights in the killing of others Cannot exercise his will over all under heaven.

For this reason, On occasions for celebration, the left is given priority; On occasions for mourning, the right is given priority. Therefore, A deputy general stands on the left, The general-in-chief stands on the right. In other words, They stand in accordance with mourning ritual.

The killing of masses of human beings, we bewail with sorrow and grief; Victory in battle, we commemorate with mourning ritual.

Weapons, being instruments of ill omen, are not the tools of the cultured, who use them only when unavoidable. They consider it best to be aloof; they win without beautifying it. Those who beautify it enjoy killing people.

Those who enjoy killing cannot get their will of the world. The left is favored for auspicious things, the right for things of ill omen: so the subordinate general is on the left, the top general on the right. That means when you are in ascendancy of power you handle it as you would a mourning.

When you have killed many people, you weep for them in sorrow. When you win a war, you celebrate by mourning.

Thus, military weapons are not the instruments of true rulers. Military weapons are inauspicious instruments, And so when you have no choice but to use them, It is best to do so coolly and without enthusiasm. Do not glorify weapons, For to do so is to delight in killing people, And anyone who delights in killing people Will come up short in the world.

It is for this reason that on auspicious occasions we honor the left side, While at funerals we honor the right. Analogously, the lieutenant commander stands to the left And the supreme commander takes up his position on the right. This means that they are positioned as they would be at a funeral.

When the casualties are high, Inspect the battleground with grief and remorse; When the war is won, Treat it as you would a funeral.

Weapons are inauspicious tools, Not the tools of a person of noble character, Having no alternative but to use them, Indifferent to fame or gain, to lightly act is best. Victorious but not beautiful, That beauty in cheerfully killing people. Man cheerfully killing people, normally never get their way in the world.

Auspicious affairs still left, burial affairs still right. The partisan general dwells on the left, the superior general dwells right. Speaks at funeral places.

Murder of many, takes sorrowful tears, defeat takes management of the mourning rites.

If kings and barons would but possess themselves of it, The ten thousand creatures would flock to do them homage; Heaven-and-earth would conspire To send Sweet Dew, Without law or compulsion, men would dwell in harmony.

Once the block is carved, there will be names, And so soon as there are names, Know that it is time to stop. Only by knowing when it is time to stop can danger be avoided. To Tao all under heaven will come As streams and torrents flow into a great river or sea.

If kings and barons can keep (this unspoiled nature), The whole world shall yield them lordship of their own accord. The Heaven and Earth join, And the sweet rain falls, Beyond the command of men, Yet evenly upon all.

Then human civilization arose and there were names. Since there were names, It were well one knew where to stop. He who knows where to stop May be exempt from danger. Tao in the world May be compared to rivers that run into the sea.

When the rulers abide by it, all animate creation will of their own accord become their servants. Because heaven and earth are one with Truth, they produce rains and dews which benefit all mankind alike without their asking.

The name was fabricated by man. Since it has been given a name, the rulers ought to know it. When they know it, they will be free from danger. Truth is to the universe as rivers and seas are to the earth.

Should lords and princes be able to hold fast to it The myriad creatures will submit of their own accord, Heaven and earth will unite and sweet dew will fall, And the people will be equitable, though no one so decrees.

Only when it is cut are there names. As soon as there are names One ought to know that it is time to stop. Knowing when to stop one can be free from danger. The way is to the world as the River and the Sea are to rivulets and streams.

If kings and barons would hold on to it, all things would submit to the spontaneously. Heaven and earth unite to drip sweet dew. Without the command of men, it drips evenly over all.

As soon as there were regulations and institutions, there were names. As soon as there were names, know that it is time to stop. It is by knowing when to stop that one can be free from danger. Analogically, Tao in the world may be compared to rivers and streams running into the sea.

If feudal lords and kings could maintain it, The myriad creatures would submit of themselves. Heaven and earth unite to suffuse sweet dew. Without commanding the people, equality will naturally ensue.

As soon as one begins to divide things up, there are names; Once there are names, one should also know when to stop; Knowing when to stop, one thereby avoids peril. In metaphorical terms, The relationship of all under heaven to the Way is like that of valley streams to the river and sea.

If lords and monarchs can keep to it, all beings will naturally resort to them. Heaven and earth combine, thus showering sweet dew. No humans command it; it is even by nature.

Start fashioning, and there are names; once names also exist, you should know when to stop. By knowing when to stop, you are not endangered. The Way is to the world as rivers and oceans to valley streams.

Were the nobles and kings able to respect this, All things (wanwu) would defer of their own accord. The heavens and the earth would come together To send down their sweet honey, And without being so ordered, The common people would see that it is distributed equitably.

When we start to regulate the world we introduce names. But once names have been assigned, We must also know when to stop. Knowing when to stop is how to avoid danger. As an analogy to describe way-making in the world: The small creeks flow into the rivers and seas.

Great men, if able to abide by it, All things would take the role of guest. Heaven and earth would join and let sweet dew fall, The people, not ordered and yet self balanced.

Only when restricted, are there names. Names already exist, Man handles the realization to stop. Knowing to stop [he] can be without danger. Just as the way exists under heaven, The river of a valley flows to the great river and the sea.

The ten thousand creatures owe their existence to it and it does not disown them; Yet having produced them, it does not take possession of them. Makes no claim to be master over them, (And asks for nothing from them.) Therefore it may be called the Lowly. The ten thousand creatures obey it, Though they know not that they have a master; Therefore it is called the Great.

So too the Sage just because he never at any time makes a show of greatness In fact achieves greatness.

The myriad things derive their life from it, And it does not deny them. When its work is accomplished, It does not take possession. It clothes and feeds the myriad things, Yet does not claim them as its own. Often (regarded) without mind or passion, It may be considered small. Being the home of all things, yet claiming not, It may be considered great.

Because to the end it does not claim greatness, Its greatness is achieved.

It gives life to all animate creation, and yet it does not claim lordship over them. It accomplishes all things, and yet it does not claim anything for itself. It embraces all things, and yet it has no fixed abode. It abides by inaction, and may be considered minute. It is the ultimate destiny of all animate creation though it is not conscious of it, and it may be considered great.

Because it is never conscious of its greatness, it becomes truly great.

The myriad creatures depend on it for life yet it claims no authority. It accomplishes its task yet lays claim to no merit. It clothes and feeds the myriad creatures yet lays no claim to being their master. For ever free of desire, it can be called small; Yet as it lays no claim to being master when the myriad creatures turn to it, it can be called great.

It is because it never attempts itself to become great that it succeeds in becoming great.

All things depend on it for life, and it does not turn away from them. It accomplishes its task, but does not claim credit for it. It clothes and feeds all things but does not claim to be master over them. Always without desires it may be called the Small. All things come to it and it does not master them; it may be called the Great.

Therefore (the sage) never strives himself for the great, and thereby the great is achieved.

Its tasks completed, its affairs finished, Still it does not claim them for its own. The myriad creatures return to it, But it does not act as their ruler. Eternally without desire, It may be named among the small; The myriad creatures return to it, But it does not act as their ruler; It may be named among the great.

For these reasons, The sage can achieve greatness, Because he does not act great. Therefore, He can achieve greatness.

All beings depend on it for life, and it does not refuse. Its accomplishments fulfilled, it does not dwell on them. It lovingly nurtures all beings, but does not act as their ruler. As it has no desire, it can be called small. As all beings take to it, yet it does not act as their ruler, it can be called great.

Therefore sages never contrive greatness; that is why they can become so great.

With all things accomplished and the work complete, It does not assume any proprietary claim. Since all things (wanwu) offer it allegiance And yet it does not act as master, It can be counted among things of the most minor significance. And since all things offer it allegiance And yet it does not act as master, It can also be counted among things of the greatest significance.

It is thus that the capacity of the sages to become great Is simply because they do not try to do great things. This is why they are indeed able to be great.

All things on earth depend on it for existence, and it never declines, Meritorious accomplishment yet anonymous. Clothes and supports all things on earth yet doesn’t master. Always without desire befits the name small. All things on earth return here, Why? Not being their master befits the name great.

Because of its ultimate non-self, it becomes great. Hence it can accomplish its greatness.

How difference the words that Tao gives forth! So thin, so flavourless! If one looks for Tao, there is nothing solid to see; If one listens for it, there is nothing loud enough to hear. Yet if one uses it, it is inexhaustible.

But Tao is mild to the taste. Looked at, it cannot be seen; Listened to, it cannot be heard; Applied, its supply never fails.

The utterance of Truth is insipid. It cannot be seen with the eyes; it cannot be heard with the ears; it cannot be exhausted from constant use.

The way in its passage through the mouth is without flavor. It cannot be seen, It cannot be heard, Yet it cannot be exhausted by use.

But the words uttered by Tao, How insipid and tasteless! We look at it; it is imperceptible. We listen to it; it is inaudible. We use it; it is inexhaustible.

Therefore, When the Way is expressed verbally, We say such things as "how bland and tasteless it is!" "We look for it, but there is not enough to be seen." "We listen for it, but there is not enough to be heard." Yet, when put to use, it is inexhaustible!

but the issue of the Way is so plain as to be flavorless. When you look at it, it is invisible; when you listen to it, it is inaudible; when you use it, it cannot be exhausted.

But were way-making (dao) to be put into words: It could be said to be so bland and insipid that it has no taste. Look for it and there is nothing to see, Listen for it and there is nothing to hear, And yet in availing oneself of it, it is inexhaustible.

Of the way passing through the mouth, tasteless its non-flavor. Of watching, not enough to see. Of listening to, not enough to hear. Of using, not enough already.

This is called “dimming” one's light. It is thus that the soft overcomes the hard And the weak, the strong.

“It is best to leave the fish down in his pool; Best to leave the State's sharpest weapons wherenone can see them.”

This is the Subtle Light. Gentleness overcomes strength:

Fish should be left in the deep pool, And sharp weapons of the state should be left Where none can see them.

This is called mere truism. Meekness can overcome hardness, and weakness can overcome strength.

Fishes cannot survive after leaving deep waters. The State must not leave the weapons of war in the hands of the people.

This is called subtle discernment: The submissive and weak will overcome the hard and strong.

The fish must not be allowed to leave the deep; The instruments of power in a state must not be revealed to anyone.

This is called subtle light. The weak and the tender overcome the hard and the strong.

Fish should not be taken away from water. And sharp weapons of state should not be displayed to the people.

This is called "subtle insight." The soft and weak conquer the strong.

Fish cannot be removed from the watery depths; The profitable instruments of state cannot be shown to the people.

This is called subtle illumination. Flexibility and yielding overcome adamant coerciveness.

Fish shouldn't be taken from the depths; the effective tools of the nation shouldn't be shown to others.

This is what is called the subtle within what is evident. The soft and weak vanquish the hard and strong.

Fishes should not relinquish the depths. The sharpest instruments of state should not be revealed to others.

This saying is little understood. Weakness is superior to strength.

Fish can’t escape from the deep, A country’s good tools can’t instruct the people.

That is why it is said: “After Tao was lost, then came the 'power'; After the 'power' was lost, then came human kindness.” After human kindness was lost, then came morality, After morality was lost, then came ritual.

"Now ritual is the mere husk of loyalty and promise-keeping And is indeed the first step towards brawling.” Foreknowledge may be the “flower of doctrine”, But it is the beginning of folly. Therefore the full-grown man takes his stand upon the solid substance And not upon the mere husk, Upon the fruit and not upon the flower. Truly, “he reject that and takes this”.

Therefore: After Tao is lost, then (arises the doctrine of) humanity. After humanity is lost, then (arises the doctrine of) justice. After justice is lost, then (arises the doctrine of) li.

Now li is the thinning out of loyalty and honesty of heart. And the beginning of chaos. The prophets are the flowering of Tao And the origin of folly. Therefore the noble man dwells in the heavy (base), And not in the thinning (end). He dwells in the fruit, And not in the flowering (expression). Therefore he rejects the one and accepts the other.

Thus, virtue becomes fashionable when people fail to follow Truth; benevolence becomes fashionable when people fail to attain virtue; righteousness becomes fashionable when people fail to practise benevolence; propriety becomes fashionable when people fail to practise righteousness.

The rules of propriety are brought about by the lack of loyalty and sincerity, and by the prevalence of confusion. Learning is pushed to the fore when Truth is disregarded as a matter of no importance, and when hypocrisy begins to prevail. Therefore the truly great men dwell in what is fundamental, and shun what is trivial; they abide by what is real, and discard what is ornamental.

Hence when the way was lost there was virtue; When virtue was lost there was benevolence; When benevolence was lost there was rectitude; When rectitude was lost there were the rites.

The rites are the wearing thin of loyalty and good faith And the beginning of disorder; Foreknowledge is the flowery embellishment of the way And the beginning of folly. Hence the man of large mind abides in the thick not in the thin, in the fruit not in the flower. Therefore he discards the one and takes the other.

Therefore when Tao is lost, only then does the doctrine of virtue arise. When virtue is lost, only then does the doctrine of humanity arise. When humanity is lost, only then does the doctrine of righteousness arise. When righteousness is lost, only then does the doctrine of propriety arise.

Now, propriety is a superficial expression of loyalty and faithfulness, and the beginning of disorder. Those who are the first to know have the flowers of Tao but are the beginning of ignorance. For this reason the great man dwells in the thick, and does not rest with the thin. He dwells in the fruit, and does not rest with the flower. Therefore he rejects the one, and accepts the other.

Therefore, When the Way is lost, afterward comes integrity. When integrity is lost, afterward comes humaneness. When humaneness is lost, afterward comes righteousness. When righteousness is lost, afterward comes etiquette.

Now, Etiquette is the attenuation of trustworthiness, and the source of disorder. Foreknowledge is but the blossomy ornament of the Way, and the source of ignorance. For this reason, The great man resides in substance, not in attenuation. He resides in fruitful reality, not in blossomy ornament. Therefore, He rejects the one and adopts the other.

Therefore virtue comes after loss of the Way; humanity comes after loss of virtue, duty comes after loss of humanity, courtesy comes after loss of duty.

Manners mean loyalty and trust are thin, and disarray's beginning. Foresight is a flower of the Way, and the beginning of ignorance too. Therefore great people dwell in the thick, not the thin. They abide in the substance, not the flower. So they leave the latter and take the former.

Thus, only when we have lost sight of way- making (dao) is there excellence, Only when we have lost sight of excellence is there authoritative conduct, Only when we have lost sight of authoritative conduct is there appropriateness, And only when we have lost sight of appropriateness is there ritual propriety.

As for ritual propriety, it is the thinnest veneer of doing one’s best and making good on one’s word, And it is the first sign of trouble. “Foreknowledge” is tinsel decorating the way, And is the first sign of ignorance. It is for this reason that persons of consequence: Set store by the substance rather than the veneer And by the fruit rather than the flower. Hence, eschewing one they take the other.

Hence, virtue follows loss of way. Benevolence follows loss of virtue. Justice follows loss of benevolence. Ritual follows loss of justice.

Ways of chaos follow loss of loyalty and thinning faith in ritual. Foreknowledge of the way, magnificent yet a beginning of folly. The great man dwells in the thick, not in the thin. Dwells in the true, not in the magnificent. Hence, he leaves that and takes this.

Were it not so limpid, the sky would soon get torn, Were is not for steadiness, the earth would soon tip over, Were it not for their holiness, the spirit would soon wither away. Were it not for this replenishment, the abyss would soon go dry, Were it not that ten thousand creatures can bear their kind, They would soon become extinct. Were the barons and princes no longer directors of their people And for that reason honoured and exalted, they would soon be overthrown.

Truly “the humble is the stem upon which the mighty grows, The low is the foundation upon which the high is laid.” That is why barons and princes refer to themselves as “The Orphan”, “The Needy”, “The Ill-provided." Is this not indeed a case of might rooting itself upon humility? True indeed are the sayings: “Enumerate the parts of a carriage, And you still have not explained what a carriage is,” And "They did not want themselves to tinkle like jade-bells, While others resounded like stone chimes”.

Without clarity, the Heavens would shake, Without stability, the Earth would quake, Without spiritual power, the gods would crumble, Without being filled, the valleys would crack, Without the life-giving power, all things would perish, Without the ennobling power, the princes and dukes would stumble.

Therefore the nobility depend upon the common man for support, And the exalted ones depend upon the lowly for their base. That is why the princes and dukes call themselves "the orphaned," "the lonely one," "the unworthy." Is is not true then that they depend upon the common man for support? Truly, take down the parts of a chariot, And there is no chariot (left). Rather than jingle like the jade, Rumble like the rocks.

Conversely, the following inferences may be stated: Without that which renders it clear, heaven stands the danger of disruption. Without that which renders it secure, earth stands the danger of depression. Without that which renders them divine, the gods stand the danger of impotence. Without that which renders them full, the valleys stand the danger of desiccation. Without that which renders them life, all animate creation stand the danger of annihilation. Without that which renders them capable of rectification, the rulers stand the danger of being overthrown.

Humility forms the basis of honour, just as the low ground forms the foundation of a high elevation. Wherefore, the sovereigns are content to call themselves "The Virtueless" and "The Unworthy." Does not this show that they regard humility as a matter of utmost importance? Hence, the most praiseworthy are indifferent about praise. It matters not to them whether they are admired as are beautiful jades, or despised as are rugged stones.

Without what makes it limpid heaven might split; Without what makes it settled earth might sink; Without what gives them their potencies gods might spend themselves; Without what makes it full the valley might run dry; Without what keeps them alive the myriad creatures might perish; Without what makes them leaders lords and princes might fall.

Hence the superior must have the inferior as root; The high must have the low as base. Thus lords and princes refer to themselves as 'solitary', 'desolate', and 'hapless'. This is taking the inferior as root, is it not? Hence the highest renown is without renown, Not wishing to be one among many like jade Nor to be aloof like stone.

If heaven had not thus become clear, It would soon crack. If the earth had not thus become tranquil, It would soon be shaken. If the spiritual beings had not thus become divine, They would soon wither away. If the valley had not thus become full, It would soon become exhausted. If the myriad things had not thus lived and grown, They would soon become extinct. If kings and barons had not thus become honourable and high in position, They would soon fall.

Therefore humble station is the basis of honour. The low is the foundation of the high. For this reason kings and barons call themselves children without parents, lonely people without spouses, and men without food to eat. Is this not regarding humble station as the basis of honour? Is it not? Therefore enumerate all the parts of a chariot as you may, and you still have no chariot. Rather than jingle like the jade, Rumble like the rocks.

Yet, pushed to the extreme, It implies that, If heaven were ever pure, it would be likely to rend. It implies that, If earth were ever tranquil, it would be likely to quake. It implies that, If the spirits were ever divine, they would be likely to dissipate. It implies that, If the valley were ever full, it would be likely to run dry. It implies that, If feudal lords and kings were ever noble and thereby exalted, they would be likely to fall.

Therefore, It is necessary to be noble, and yet take humility as a basis. It is necessary to be exalted, and yet take modesty as a foundation. Now, for this reason, Feudal lords and kings style themselves "orphaned," "destitute," and "hapless." Is this not because they take humility as their basis? Therefore, Striving for an excess of praise, one ends up without praise. Consequently, Desire not to be jingling as jade nor stolid as stone.

What brought this about was unity: without means of clarity, heaven may burst; without means of steadiness, earth may erupt; without means of quickening, spirit may be exhausted; without means of filling, valley streams may dry up; without means of birth, all beings may perish; without means of acting rightly, lords may stumble.

Therefore nobility is rooted in humility, loftiness is based on lowliness. This is why noble people refer to themselves as alone, lacking, and unworthy. Is this not being rooted in humility? So there is no praise in repeated praise; they don't want to be like jewels or like stones.

Following this line of thinking, We could say that if the heavens had not become clear They may well have fallen to pieces; We could say that if the earth had not become stable It may well have collapsed; We could say that if the numinous had not become animated It may well have faded away; We could say that if the river valleys had not become full They may well have dried up; We could say that if the lords and kings had not brought proper order to the world They may well have stumbled and fallen from power.

Thus for something to be noble it must take the humble as its root; For something to be high it must take the low as its foundation. It is for this reason that the lords and kings use “friendless,” “unworthy,” and “inept” as terms to refer to themselves. This is a clear case of taking the humble as the root, is it not? The highest renown is to be without renown. They do not want to be precious like jade, But common like stone.

Heaven without clarity brings dreadful splitting. Earth without tranquility brings dreadful waste. Mind without effectiveness brings dreadful stoppage. Valley without fullness brings dreadful exhaustion. Existence without growth brings dreadful extinction. Rulers without faithfulness bring dreadful setbacks.

Hence, the precious take the lowly as the origin. The high take low as the base. This, and so rulers call themselves solitary, scant, pathetic. Is this not taking the lowly as a foundation of heresy? No. Extreme reputation is without reputation. Not to desire jewelry is comparable to beauty. Jewelry is comparable to stone.

Therefore the proverb has it: “The way out into the light often looks dark, The way that goes ahead often looks as if it went back.” The way that is least hilly often looks as if it went up and down, The “power” that is really loftiest looks like an abyss, What is sheerest white looks blurred. The “power” that is most sufficing looks inadequate, The “power” that stands firmest looks flimsy. What is in its natural, pure state looks faded; The largest square has no corners, The greatest vessel takes the longest to finish, Great music has the faintest notes, The Great From is without shape. For Tao is hidden and nameless. Yet Tao alone supports all things and brings them to fulfillment.

Therefore there is the established saying: "Who understands Tao seems dull of comprehension; Who is advance in Tao seems to slip backwards; Who moves on the even Tao (Path) seems to go up and down." Superior character appears like a hollow (valley); Sheer white appears like tarnished; Great character appears like infirm; Pure worth appears like contaminated. Great space has no corners; Great talent takes long to mature; Great music is faintly heard; Great form has no contour; And Tao is hidden without a name. It is this Tao that is adept at lending (its power) and bringing fulfillment.

Wherefore it is said in the Book of Jiann-Yan: "The one who understands Truth appears as though he did not understand it. The one who advances toward Truth appears as though he were retreating from it. The one who finds the way of Truth easy appears as though he found it difficult." The most virtuous appear as though they were devoid of virtue. The virtuous who can impart virtue to others appear as though they were incapable. The virtuous who are strong appear as though they were weak. The virtuous who are solid appear as though they were unreal. The most pure appears as though it were impure. The perfect square is cornerless. The greatest achievement is slow of completion. The highest note is inaudible. The great Simulacrum is formless. The great Truth is nameless. It is only Truth that excels both in giving and achieving.

Hence the Chien yen has it: The way that is bright seems dull; The way that is forward seems to lead backward; The way that is even seems rough. The highest virtue is like the valley; The sheerest whiteness seems sullied; Ample virtue seems defective; Vigorous virtue seems indolent; Plain virtue seems soiled; The great square has no corners. The great vessel takes long to complete; The great note is rarefied in sound; The great image has no shape. The way conceals itself in being nameless. It is the way alone that excels in bestowing and in accomplishing.

Therefore there is the established saying: The Tao which is bright appears to be dark. The Tao which goes forward appears to fall backward. The Tao which is level appears uneven. Great virtue appears like a valley (hollow). Great purity appears like disgrace. Far-reaching virtue appears as if insufficient. Solid virtue appears as if unsteady. True substance appears to be changeable. The great square has no corners. The great implement (or talent) is slow to finish (or mature). Great music sounds faint. Great form has no shape. Tao is hidden and nameless. Yet it is Tao alone that skillfully provides for all and brings them to perfection.

For this reason, There is a series of epigrams that says: "The bright Way seems dim. The forward Way seems backward. The level Way seems bumpy. Superior integrity seems like a valley. The greatest whiteness seems grimy. Ample integrity seems insufficient. Robust integrity seems apathetic. Plain truth seems sullied. The great square has no corners. The great vessel is never completed. The great note sounds muted. The great image has no form. The Way is concealed and has no name." Indeed, The Way alone is good at beginning and good at completing.

So there are constructive sayings on this: The Way of illumination seems dark, the Way of advancement seems retiring, the Way of equality seems to categorize; higher virtue seems empty, great purity seems ignominious, broad virtue seems insufficient, constructive virtue seems careless. Simple honesty seems changeable, great range has no boundaries, great vessels are finished late; the great sound has a rarefied tone, the great image has no form, the Way hides in namelessness. Only the Way can enhance and perfect.

It is for this reason that in the Established Sayings we find it said: Radiant way-making seems obscured, Advancing way-making seems to be receding, Smooth way-making seems to have bumps, The highest character (de) seems like a deep gorge, The most brilliant white seems sullied, The most broadminded character seems deficient, The most steadfast character seems dubious, The most pristine and authentic seems defiled. The greatest square has no corners, The greatest vessel is last to be attended to, The greatest sound is ever so faint, The greatest image has no shape. Way-making is so profuse as to be nameless (wuming). It is only way-making that is as efficacious in the beginnings of things As it is in their completion.

Hence, we advocate saying, The bright way seems hazy and hidden. Entering the way seems like moving backwards. The smooth way seems knotty. Superior virtue seems like a valley. Great purity seems disgraceful. Vast virtue seems insufficient. Established virtue seems stolen. Truthful promises seem capricious. The great square is without corners. The great talent belatedly accomplishes. The great sound is scarce sound. The great shape is without form. The way hides from view without name. The way alone masters perfect forgiveness and accomplishment.

To be orphaned, needy, ill-provided is what men most hate; Yet princes and dukes style themselves so. Truly, “things are often increased by seeking to diminish them And diminished by seeking to increase them.”

The maxims that others use in their teaching I too will use in mine. Show me a man of violence that came to a good end, And I will take him for my teacher.

To be "orphaned," "lonely" and "unworthy" is what men hate most. Yet the princes and dukes call themselves by such names. For sometimes things are benefited by being taken away from, And suffer by being added to.

Others have taught this maxim, Which I shall teach also: "The violent man shall die a violent death." This I shall regard as my spiritual teacher.

Men dislike to be called "The Virtueless" or "The Unworthy." But these are the names with which the sovereigns style themselves. Hence, a thing may seem diminished when it is actually augmented, and it may seem augmented when it is actually diminished.

What other men teach, I also teach: "The violent and overbearing men will die an unnatural death." This will form the main theme of my teaching.

There are no words which men detest more than 'solitary', 'desolate', and 'hapless', yet lords and princes use these to refer to themselves. Thus a thing is sometimes added to by being diminished and diminished by being added to.

What others teach I also teach. 'The violent shall not come to a natural end.' I shall take this as my precept.

People hate to be children without parents, lonely people without spouses, or men without food to eat, And yet kings and lords call themselves by these names. Therefore it is often the case that things gain by losing and lose by gaining.

What others have taught, I teach also: "Violent and fierce people do not die a natural death." I shall make this the father of my teaching.

That which all under heaven hate most Is to be orphaned, destitute, and hapless. Yet kings and dukes call themselves thus. Things may be diminished by being increased, increased by being diminished.

Therefore, That which people teach, After deliberation, I also teach people. Therefore, "The tyrant does not die a natural death." I take this as my mentor.

The things people dislike are only to be alone, lacking, and unworthy; yet these are what monarchs call themselves. Therefore people may gain from loss, and may lose from gain.

What others teach, I also teach. The strong cannot master their death: I take this to be the father of teachings.

There is nothing in the world disliked more Than the thought of being friendless, unworthy, and inept, And yet kings and dukes use just such terms to refer to themselves. For things, sometimes less is more, And sometimes, more is less.

Thus, as for what other people are teaching, I will think about what they have to say, and then teach it to others. For example: “Those who are coercive and violent do not meet their natural end”— I am going to take this statement as my precept.

Of people displaced, solitary, scant, not of the valley, Yet kings and princes consider this a suitable match. Hence, the outside world perhaps loses as well as benefits, and benefits as well as loses.

Of people’s religious teaching, I also teach, The backbone of effort seldom results in one’s death. I will take this teaching of my ancestors just so.

Hence he who grudges expense pays dearest in the end; He who has hoarded most will suffer the heaviest loss. Be content with what you have and are, and no one can despoil you; Who stops in time nothing can harm. He is forever safe and secure.

Therefore: he who loves most spends most, He who hoards much loses much. The contented man meets no disgrace; Who know when to stop runs into no danger - He can long endure.

Inordinate love will surely result in abandonment. Over-hoarding will surely end in heavy loss. He who knows contentment will not suffer disgrace. He who knows when to stop will not incur danger.

That is why excessive meanness Is sure to lead to great expense; Too much store Is sure to end in immense loss. Know contentment And you will suffer no disgrace; Know when to stop And you will meet with no danger. You can then endure.

Therefore he who has lavish desires will spend extravagantly. He who hoards will lose most heavily. He who is contented suffers no disgrace. He who knows when to stop is free from danger. Therefore he can long endure.

Many loves entail great costs, Many riches entail heavy losses. Know contentment and you shall not be disgraced, Know satisfaction and you shall not be imperiled; then you will long endure.

Extreme fondness means great expense, and abundant possessions mean much loss. If you know when you have enough, you will not be disgraced. If you know when to stop, you will not be endangered. It is possible thereby to live long.

Miserliness is certain to come at a huge cost; The hoarding of wealth is certain to lead to heavy losses. Therefore, those who know contentment avoid disgrace, And those who know where to stop avoid danger. They will be long-enduring.

For this reason, the more we love, the greater the cost. The more we hold on, the deeper the loss. Knowing contentment, never dishonorable. Knowing when to stop, never dangerous. Then you can long endure.

Movement overcomes cold; But staying still overcomes heat. So he by his limpid calm Puts right everything under heaven.

Movement overcomes cold, (But) keeping still overcomes heat. Who is calm and quiet becomes the guide for the universe.

Calm can overcome unrest; heat can overcome cold. With purity and quiescence of mind, one may rule supreme in this world.

Restlessness overcomes cold; Stillness overcomes heat. Limpid and still, One can be a leader in the empire.

Hasty movement overcomes cold, (But) tranquility overcomes heat. By being greatly tranquil, One is qualified to be the ruler of the world.

Bustling about vanquishes cold, Standing still vanquishes heat. Pure and still, one can put things right everywhere under heaven.

Movement overcomes cold, stillness overcomes heat. Clear stillness is right for the world.

Staying active beats the cold, Keeping still beats the heat. Purity and stillness can bring proper order to the world.

Still surpasses impetuous, Cold surpasses heat. Clear and still keeps all-under-heaven honest.

(No lure is greater than to possess what others want,) No disaster greater than not to be content with what one has, No presage of evil greater than men should be wanting to get more. Truly: “He who has once known the contentment that comes simply through being content, Will never again be otherwise than contented”.

There is no greater curse than the lack of contentment. No greater sin than the desire for possession. Therefore he who is contented with contentment shall be always content.

There is no error greater than that of having many desires. There is no calamity greater than the feeling of discontent. There is no fault greater than the desire for gain. Therefore, he who knows contentment is always contented.

There is no crime greater than having too many desires; There is no disaster greater than not being content; There is no misfortune greater than being covetous. Hence in being content, one will always have enough.

There is no calamity greater than lavish desires. There is no greater guilt than discontentment. And there is no greater disaster than greed. He who is contented with contentment is always contented.

No guilt is greater than giving in to desire, No disaster is greater than discontent, No crime is more grievous than the desire for gain. Therefore, Contentment that derives from knowing when to be content is eternal contentment.

No crime is greater than approving of greed; no calamity is greater than discontent, no fault is greater than possessiveness. So the satisfaction of contentment is always enough.

There is no crime more onerous than greed, No misfortune more devastating than avarice. And no calamity that brings with it more grief than insatiability. Thus, knowing when enough is enough Is really satisfying.

Of misfortunes, none are greater than not being content with one’s lot. Of faults, none are greater than longing for gain. Therefore, in being contented with one’s lot, enough is usually enough indeed.

Therefore the Sage arrives without going, Sees all without looking, Does nothing, yet achieves everything.

Therefore the Sage knows without running about, Understands without seeing, Accomplishes without doing.

Thus, the Sage possesses wisdom without seeking; becomes famous without display; achieves success without effort.

Therefore the sage knows without having to stir, Identifies without having to see, Accomplishes without having to act.

Therefore the sage knows without going about, Understands without seeing, And accomplishes without any action.

For this reason, The sage knows without journeying, understands without looking, accomplishes without acting.

therefore sages know without going, name without seeing, complete without striving.

It is for this reason that sages know without going anywhere out of the ordinary, Understand clearly without seeing anything out of the ordinary, And get things done without doing anything out of the ordinary.

Accordingly, the wise person goes nowhere yet knows. Sees nothing yet understands. Refrains from acting yet accomplishes.

Those who of old won the adherence of all who live under heaven All did so not interfering. Had they interfered, They would never have won this adherence.

He who conquers the world often does so by doing nothing. When one is compelled to do something, The world is already beyond his conquering.

When one constantly abides by inaction, he can win an Empire. If he does not abide by inaction, he will never be able to win an Empire.

It is always through not meddling that the empire is won. Should you meddle, then you are not equal to the task of winning the empire.

An empire is often brought to order by having no activity. If one (likes to) undertake activity, he is not qualified to govern the empire.

Should one desire to gain all under heaven, One should remain ever free of involvements. For, Just as surely as one becomes involved, One is unfit for gaining all under heaven.

Taking the world is always done by not making anything of it. For when something is made of it, that is not enough to take the world.

In wanting to rule the world Be always non-interfering in going about its business (wushi); For in being interfering You make yourself unworthy of ruling the world.

Take all under heaven ordinary, use without responsibility, As well as with responsibility, Not enough use, take all under heaven.

Of the good man I approve, But of the bad I also approve, And thus he gets goodness. The truthful man I believe, but the liar I also believe, And thus he gets truthfulness.

The Sage, in the dealings with the world, seems like one dazed with fright; For the world's sake be dulls his wits. The Hundred Families all the time strain their eyes and ears, The Sage all the time sees and hears no more than an infant sees and hears.

The good ones I declare good; The bad ones I also declare good. That is the goodness of Virtue. The honest ones I believe; The liars I also believe; That is the faith of Virtue.

The Sage dwells in the world peacefully, harmoniously. The people of the world are brought into a community of heart, And the Sage regards them all as his own children.

Those who are good, he treats well; those who are not good, he also treats well. Thus he finds only good men. Those who are sincere, he believes; those who are not sincere, he also believes. Thus he finds only sincere men.

The Sage wishes that all men in this world will soon return to simplicity. While people in general strain their ears and eyes, the Sage wishes to have them all sealed.

Those who are good I treat as good. Those who are not good I also treat as good. In so doing I gain in goodness. Those who are of good faith I have faith in. Those who are lacking in good faith I also have faith in. In so doing I gain in good faith.

The sage in his attempt to distract the mind of the empire seeks urgently to muddle it. The people all have something to occupy their eyes and ears, and the sage treats them all like children.

I treat those who are good with goodness. And I also treat those who are not good with goodness. Thus goodness is attained. I am honest to those who are honest, And I am also honest to those who are not honest. Thus honesty is attained.

The sage, in the government of his empire, has no subjective viewpoint. His mind forms a harmonious whole with that of his people. The all lend their eyes and ears, And he treats them all as infants.

Treat well those who are good, Also treat well those who are not good; thus is goodness attained. Be sincere to those who are sincere, Also be sincere to those who are insincere; thus is sincerity attained.

The sage is self-effacing in his dealings with all under heaven, and bemuddles his mind for the sake of all under heaven. The common people all rivet their eyes and ears upon him, And the sage makes them all chuckle like children.

they improve the good, and also improve those who are not good; that virtue is good. They make sure of the true, and they make sure of the untrue too; that virtue is sure.

The relation of sages to the world is one of concern: they cloud their minds for the world; all people pour into their ears and eyes, and sages render them innocent.

To not only treat the able as able But to treat the inept as able too Is a quantum gain in ability. To not only treat the credible as credible But to treat those you do not trust as credible too Is a quantum gain in credibility.

As for the presence of sages in the world, in their efforts to draw things together: They make of the world one muddled mind. The common people all fix their eyes and ears on the sages, And the sages treat them as so many children.

With kindness, I am also kind. Without kindness, I am also kind, of integrity kind. With trust, I also trust. Without trust, I also trust, of integrity trust.

How does the wise person exist, all under heaven, breathing in? Becoming all under heaven, simple and natural his intention. All the multitude explain with their knowledge; The wise person, each and every child.

It is said that he who has a true hold on life, When he walks on land does not meet tigers or wild buffaloes; In battle he is not touched by weapons of war. Indeed, A buffalo that attacked him would find nothing for its horns to butt, A tiger would find nothing for its claws to tear, A weapon would find no place for its point to enter in. And why? Because such men have no “death-spot” in them.

It has been said that who is a good preserver of his life Meets no tigers or wild buffaloes on land, Is not vulnerable to weapons in the field of battle. The horns of the wild buffalo are powerless against him. How is it so? Because he is beyond death.

It has been said that he who knows how to preserve life avoids the rhinoceros and tigers when travelling by land; dodges arms and weapons when engaged in battle with a hostile army. He sees to it that the rhinoceros have no opportunity to use their horns; that tigers have no opportunity to use their claws; that enemies have no opportunity to use their weapons. Why is this so? Because man avoids the risks of death.

I have heard it said that one who excels in safeguarding his own life does not meet with rhinoceros or tiger when travelling on land nor is he touched by weapons when charging into an army. There is nowhere for the rhinoceros to pitch its horn; There is nowhere for the tiger to place its claws; There is nowhere for the weapon to lodge its blade. Why is this so? Because for him there is no realm of death.

I have heard that one who is a good preserver of his life will not meet tigers or wild buffaloes, And in fighting will not try to escape from weapons of war. The wild buffalo cannot butt its horns against him, The tiger cannot fasten its claws in him, And weapons of war cannot thrust their blades into him. And for what reason? Because in him there is no room for death.

Indeed, I have heard that One who is good at preserving life does not avoid tigers and rhinoceroses when he walks in the hills; nor does he put on armor and take up weapons when he enters a battle. The rhinoceros has no place to jab its horn, The tiger has no place to fasten its claws, Weapons have no place to admit their blades. Now, What is the reason for this? Because on him there are no mortal spots.

It has been said that those who maintain life well do not meet rhinos or tigers on land and do not arm themselves in war. There is no way for rhinos to gore them; there is no way for tigers to claw them; there is no way for weapons to get at them. Why? Because they have no dying ground.

I have heard it said that those who are good at holding on to life Do not steer clear of rhinos and tigers when traveling in the hills, And do not hide behind armor and shields when entering the fray. For the rhino finds nowhere to gore, The tiger nothing to sink its claws into, And the soldier nothing into which he can lodge his blade. How can this be so? Because there is not a whiff of the execution ground about them.

It’s well known, those good at conserving life, Traveling on land never meet fierce tigers, Joining the army never the first to fight. Of the ferocious, no place to thrust its horns. Of the tiger, no place to apply its claw. Of the weapon, no place to allow the knife edge. Why is this so? Because he is not in death trapped.

Therefore as Tao bore them and the “power” of Tao reared them, Made them grow, fostered them, Harboured them, Brewed for them,

So you must rear them, but not lay claim to them, Control them, but never lean upon them, Be chief among them, but not manage them. This is called the mysterious power.”

Therefore Tao gives them birth, Teh fosters them, Makes them grow, develops them, Gives them a harbor, a place to dwell in peace, Feeds them and shelter them.

It gives them birth and does not own them, Acts (helps) and does not appropriate them, Is superior, and does not control them. - This is the Mystic Virtue.

Truth gives birth to life. Nature determines the individuality, growth, development, completion, maturity, protection, and security of a thing.

The mysterious Nature is that which lives without the desire for ownership, gives without the wish for return, rules without claiming lordship.

Thus the way gives them life and rears them; Brings them up and nurses them; Brings them to fruition and maturity; Feeds and shelters them.

It gives them life yet claims no possession; It benefits them yet exacts no gratitude; It is the steward yet exercises no authority. Such is called the mysterious virtue.

Therefore the Tao produces them and virtue fosters them. They rear them and develop them. They give them security and give them peace. They nurture them and protect them.

(Tao) produces them but does not take possession of them. It acts, but does not rely on its own ability. It leads them but does not master them. This is called profound and secret virtue.

The Way gives birth to them, nurtures them, rears them, follows them, shelters them, toughens them, sustains them, protects them.

It gives birth but does not possess, acts but does not presume, rears but does not control. This is what is called "mysterious integrity."

So the Way gives birth and nurtures, makes grow and develops, completes and matures, builds up and breaks down.

It produces but does not possess; it acts without presumption, it fosters growth without ruling. This is called hidden Virtue.

Way-making gives them life and nurtures them, Rears and develops them. It brings them to fruition and maturation, Nourishes and guards over them.

Way-making gives things life Yet does not manage them. It assists them Yet makes no claim upon them. It rears them Yet does not lord it over them. It is this that is called profound efficacy.

Hence, of the way born, of virtue reared. Of long duration, of giving birth. Of well balanced, of malicious. Of supporting, of overturning.

It gives birth yet claims not, It acts yet relies upon not, It is the elder yet rules not. This is called profound virtue.

“Block the passages, shut the doors, And till the end your strength shall not fail. Open up the passages, increase your doings, And till your last day no help shall come to you.”

As good sight means seeing what is very small So strength means holding on to what is weak. He who having used the outer-light can return to the innerlight Is thereby preserved from all harm. This is called resorting to the always-so.

Stop its apertures, Close its doors, And one's whole life is without toil. Open its apertures, Be busy about its affairs, And one's whole life is beyond redemption.

He who can see the small is clear-sighted; He who stays by gentility is strong. use the light, And return to clear-sightedness - Thus cause not yourself later distress. - This is to rest in the Absolute.

Stop up all the orifices of lust, shut out all forms of distraction, - then one's whole life will be free from harm. Open all the orifices of lust, attend to the gratification of desires, - then one's whole life will be beyond salvation.

The clear-sighted is he who can discern even the minute things. The strong is he who can abide by meekness. Following the light, reverting to the source of illumination, doing no harm to oneself, - these are the ways of attaining what is normal.

Block the openings, Shut the doors, And all your life you will not run dry. Unblock the openings, Add to your troubles, And to the end of your days you will be beyond salvation.

To see the small is called discernment; To hold fast to the submissive is called strength. Use the light But give up the discernment. Bring not misfortune upon yourself. This is known as following the constant.

Close the mouth. Shut the doors (of cunning and desires). And to the end of life there will be (peace) without toil. Open the mouth. Meddle with affairs. And to the end of life there will be no salvation.

Seeing what is small is called enlightenment. Keeping to weakness is called strength. Use the light. Revert to enlightenment. And thereby avoid danger to one's life - This is called practicing the eternal.

Stopple the orifices of your heart, Close your doors; your whole life you will not suffer. Open the gate of your heart, Meddle with affairs; your whole life you will be beyond salvation.

Seeing what is small is called insight, Abiding in softness is called strength. Use your light to return to insight, Be not an inheritor of personal calamity. This is called "following the constant."

Close your eyes, shut your doors, and you do not toil all your life. Open your eyes, carry out your affairs, and you are not saved all your life.

Seeing the small is called clarity; keeping flexible is called strength. Using the shining radiance, you return again to the light, not leaving anything to harm yourself. This is called entering the eternal.

Block up the openings And shut the gateways, And to the end of your days your energies will not be used up. But if you vent the openings And multiply your responsibilities, To the end of your days you will be incurable.

Making out the small is real acuity (ming), Safeguarding the weak is real strength. Taking into account the way things reveal themselves, If you go back again and rely upon your acuity, You will stay clear of calamities. This is what is called according with common sense.

Squeeze exchange, shut the gates; to the end, oneself diligent. Open the exchange, aid that involvement; to the end, oneself no relief.

Seeing the small is called clarity, abide by yielding is called powerful. Use the light, and again return to clarity, not offer oneself misfortune. This serves as practicing the constant.

So long as Court is in order They are content to let their fields run to weed And their granaries stand empty. They wear patterns and embroideries, Carry sharp swords, glut themselves with drink and food, Have more possessions than they can use. These are the riotous ways of brigandage; they are not the Highway.

The (official) courts are spic and span, (While) the fields go untilled, And the (people's) granaries are very low. (Yet) clad in embroidered gowns, And carrying find swords, Surfeited with good food and drinks, (They are) splitting with wealth and possessions. - This is to lead the world toward brigandage. Is this not corruption of Tao?

The Court is very corrupt, the fields are much neglected, the granaries are much depleted; yet there are men who still don expensive dresses, carry sharp swords, gorge themselves with food and wine, and wallow in superfluous wealth. These men may be called the captains of robbers.

The court is corrupt, The fields are overgrown with weeds, The granaries are empty; Yet there are those dressed in fineries, With swords at their sides, Filled with food and drink, And possessed of too much wealth. This is known as taking the lead in robbery. Far indeed is this from the way.

The courts are exceedingly splendid, While the fields are exceedingly weedy, And the granaries are exceedingly empty. Elegant clothes are worn, Sharp weapons are carried, Food and drinks are enjoyed beyond limit, And wealth and treasures are accumulated in excess. This is robbery and extravagance. This is indeed not Tao (the Way).

The court is thoroughly deserted, The fields are choked with weeds, The granaries are altogether empty. Still there are some who wear clothes with fancy designs and brilliant colors, sharp swords hanging at their sides, are sated with food, overflowing with possessions and wealth. This is called "the brazenness of a bandit." The brazenness of a bandit is surely not the Way!

When courts are extremely fastidious, the fields are seriously neglected, and the granaries are very empty; they wear colorful clothing and carry sharp swords, eat and drink to their fill and possess more than enough. This is called the vanity of thieves; it is not the Way.

Their court is impeccably clean Yet the fields are overgrown with weeds And the granaries stand empty. Their clothing is embroidered and colorful And sharp swords hang at their sides; They are stuffed with food And have wealth and property to throw away. This is called highway robbery (dao), Which ought not to be confused with way-making (dao).

The government is very removed, the fields very overgrown, the storehouses very empty. Colorful clothes, culture, belted swords, satisfied of drink, food, wealth and goods to spare. This is called in praise of robbery. This does not conform to the way either!

Apply it to yourself and by its power you will be freed from dross. Apply it to your household and your household shall thereby have abundance. Apply it to the village, and the village will be made secure. Apply it to the kingdom, and the kingdom shall thereby be made to flourish. Apply it to an empire, and the empire shall thereby be extended.

Therefore just as through oneself one may contemplate Oneself, So through the household one may contemplate the Household, And through the village, one may contemplate the Village, And through the kingdom, one may contemplate the Kingdom, And through the empire, one may contemplate the Empire. How do I know that the empire is so? By this.

Cultivated in the individual, character will become genuine; Cultivated in the family, character will become abundant; Cultivated in the village, character will multiply; Cultivated in the state, character will prosper; Cultivated in the world, character will become universal.

Therefore: According to (the character of ) the individual, judge the individual; According to (the character of ) the family, judge the family; According to (the character of ) the village, judge the village; According to (the character of ) the state, judge the state; According to (the character of ) the world, judge the world. How do I know this is so? By this.

When one's conduct is in accordance with Truth, the inherent qualities become real. When a whole family follows Truth, the inherent qualities become abundant. When a whole village follows Truth, the inherent qualities become enduring. When the whole State follows Truth, the inherent qualities become superabundant. When a whole Empire follows Truth, the inherent qualities become universal.

Thus, one man is the measure of other men, one family is the measure of other families, one village is the measure of other villages, one State is the measure of other States, and one Empire is the measure of other Empires.

Cultivate it in your person And its virtue will be genuine; Cultivate it in the family And its virtue will be more than sufficient; Cultivate it in the hamlet And its virtue will endure; Cultivate it in the state And its virtue will abound; Cultivate it in the empire And its virtue will be pervasive.

Hence look at the person through the person; Look at the family through the family; Look at the hamlet through the hamlet; Look at the state through the state; Look at the empire through the empire. How do I know that the empire is like that? By means of this.

When one cultivates virtue in his person, it becomes genuine virtue. When one cultivates virtue in his family, it becomes overflowing virtue. When one cultivates virtue in his community, it becomes lasting virtue. When one cultivates virtue in his country, it becomes abundant virtue. When one cultivates virtue in the world, it becomes universal.

Therefore the person should be viewed as a person. The family should be viewed as a family. The community should be viewed as a community. The country should be viewed as a country. And the world should be viewed as the world. How do I know this to be the case in the world? Through this.

Cultivated in the person, integrity is true. Cultivated in the family, integrity is ample. Cultivated in the village, integrity lasts long. Cultivated in the state, integrity is abundant. Cultivated everywhere under heaven, integrity is vast.

Observe other persons through your own person. Observe other families through your own family. Observe other villages through your own village. Observe other states through your own state. Observe all under heaven through all under heaven. How do I know the nature of all under heaven? Through this.

Cultivate it in yourself, and that virtue is real; cultivate it in the home, and that virtue is abundant; cultivate it in the locality, and that virtue lasts; cultivate it in the nation, and that virtue is rich; cultivate it in the world, and that virtue is universal.

So observe yourself by yourself, observe the home by the home, observe the locality by the locality, observe the nation by the nation, observe the world by the world. How do I know the world is as it is? By this.

Cultivate it in your person, And the character you develop will be genuine; Cultivate it in your family, And its character will be abundant; Cultivate it in your village, And its character will be enduring; Cultivate it in the state, And its character will flourish; Cultivate it in the world, And its character will be all-pervading.

Thus you can use your person to survey other persons, Your family to survey other families, Your village to survey other villages, Your state to survey other states, And your world to survey worlds past and yet to come. How do I know that the world is really so? From this.

Of cultivating in the body, its virtue true. Of cultivating in the family, its virtue abundant. Of cultivating in the village, its virtue long. Of cultivating in the nation, its virtue abundant. Of cultivating in all under heaven, its virtue universal.

Hence, Use the body to observe the body, Use the family to observe the family, Use the village to observe the village, Use the nation to observe the nation, Use all under heaven to observe all under heaven. How can we know all under heaven is like that? By using this.

To understand such harmony is to understand the always so. To understand the always-so is to be illumined. But to fill life to the brim is to invite omens. If the heart makes calls upon the life-breath, rigidity follows. Whatever has a time of vigour also has a time of decay. Such things are against Tao, And whatever is against Tao is soon destroyed.

To know harmony is to be in accord with the eternal, (And) to know eternity is called discerning. (But) to improve upon life is called an ill-omen; To let go the emotions through impulse is called assertiveness. (For) things age after reaching their prime; That (assertiveness) would be against Tao. And he who is against Tao perishes young.

When the elemental force is in perfect harmony, there is normalcy. When one knows normalcy, there is enlightenment. When one tampers with life, there is calamity. When the heart is subservient to the will, there is compulsion.

To know harmony is called the constant; To know the constant is called discernment. To try to add to one's vitality is called ill-omened; For the mind to egg on the breath is called violent. A creature in its prime doing harm to the old Is known as going against the way. That which goes against the way will come to an early end.

To know harmony means to be in accord with the eternal. To be in accord with the eternal means to be enlightened. To force the growth of life means ill omen. For the mind to employ the vital force without restraint means violence. After all things reach their prime, they begin to grow old, Which means being contrary to Tao. Whatever is contrary to Tao will soon perish.

Harmony implies constancy; Constancy requires insight. Striving to increase one's life is ominous; To control the vital breath with one's mind entails force. Something that grows old while still in its prime is said to be not in accord with the Way; Not being in accord with the Way leads to an early demise.

Knowing harmony is called constancy, knowing constancy is called clarity; enhancing life is called propitious, the mind mastering energy is called strong. When beings climax in power, they wane; this is called being unguided. The unguided die early.

Understanding harmony is common sense, And using common sense is acuity (ming). On the other hand, trying to increase one’s quantum of life is certainly a bad omen, While allowing the heart-mind to use up the qi one has, is to overdo things. For something to be old while in its prime Is called a departure from the way of things (dao). And whatever departs from the way of things will come to an untimely end.

Knowing harmony is called the constant. Knowing the constant is called clear and honest. A beneficial life is called lucky. Mind employing life energy is called striving. The powerful ruling the old is called not of the way. That which is not of the way ends early.

Block the passages, Shut the doors, Let all sharpness be blunted, All tangles untied, All glare tempered. All dust smoothed. This is called the mysterious leveling.

He who has achieved it cannot either be drawn into friendship or repelled, Cannot be benefited, cannot be harmed, Cannot either be raised or humbled, And for that very reason is highest of all creatures under heaven.

Fill up its apertures, Close its doors, Dull its edges, Untie its tangles, Soften its light, Submerge its turmoil, - This is the Mystic Unity.

Then love and hatred cannot touch him. Profit and loss cannot reach him. Honor and disgrace cannot affect him. Therefore is he always the honored one of the world.

Stop up all the orifices of lust, shut out all forms of distraction, repress all manner of cunning, unravel all causes of confusion, eliminate all opportunities for rivalry, remove all kinds of inequality, - then there is great harmony.

When there is no cause for favour or disfavour, gain or loss, honour or disgrace, the world will become rectified.

Block the openings; Shut the doors. Blunt the sharpness; Untangle the knots; Soften the glare; Let your wheels move only along old ruts. This is known as mysterious sameness.

Hence you cannot get close to it, nor can you keep it at arm's length; You cannot bestow benefit on it, nor can you do it harm; You cannot ennoble it, nor can you debase it. Therefore it is valued by the empire.

Close the mouth. Shut the doors. Blunt the sharpness. Untie the tangles. Soften the light. Become one with the dusty world. This is called the profound identification.

Therefore it is impossible either to be intimate and close to him or to be distant and indifferent to him. It is impossible either to benefit him or to harm him. It is impossible either to honour him or disgrace him. For this reason he is honoured by the world.

He Stopples the openings of his heart, Closes his doors, Diffuses the light, Mingles with the dust, Files away his sharp points, Unravels his tangles. This is called "mysterious identity."

Therefore, Neither can one attain intimacy with him, Nor can one remain distant from him; Neither can one profit from him, Nor can one be harmed by him; Neither can one achieve honor through him, Nor can one be debased by him. Therefore, He is esteemed by all under heaven.

Close the senses, shut the doors; blunt the sharpness, resolve the complications; harmonize the light, assimilate to the world. This is called mysterious sameness.

It cannot be made familiar, yet cannot be estranged; it cannot be profited, yet cannot be harmed; it cannot be valued, yet cannot be demeaned. Therefore it is precious for the world.

Block up the openings, Shut the gateways, Soften the glare, Bring things together on the same track, Blunt the sharp edges, Untangle the knots. This is what is called the profoundest consonance.

Thus, there is no getting too intimate Or staying aloof from it; There is no benefiting Or causing it harm; There is no ennobling Or debasing it. It is thus the most precious thing in the world.

Squeeze exchange, shut the gates, Subdue its sharpness, untie its tangles, Soften its brightness, be the same as dust, This is called profound sameness.

For this reason, Unobtainable and intimate, Unobtainable and distant, Unobtainable and favorable, Unobtainable and fearful, Unobtainable and noble, Unobtainable and humble. For this reason all under heaven value it.

The more prohibitions there are, the more ritual avoidances, The poorer the people will be. The more “sharp weapons” there are, The more benighted will the whole land grow. The more cunning craftsmen there are, The more pernicious contrivances will be invented. The more laws are promulgated, The more thieves and bandits there will be.

Therefore a sage has said: So long as I “do nothing” the people will of themselves be transformed. So long as I love quietude, the people will of themselves go straight. So long as I act only by inactivity the people will of themselves become prosperous. So long as I have no wants The people will of themselves return to the “state of the Uncarved Block”.

The more prohibitions there are, The poorer the people become. The more sharp weapons there are, The greater the chaos in the state. The more skills of technique, The more cunning things are produced. The greater the number of statutes, The greater the number of thieves and brigands.

Therefore the sage says: I do nothing and the people are reformed of themselves. I love quietude and the people are righteous of themselves. I deal in no business and the people grow rich by themselves. I have no desires and the people are simple and honest by themselves.

When there are many prohibitory statutes in the Empire, the people become the more impoverished. When the people possess numerous weapons of war, the State becomes more chaotic. When men possess much skill and cunning, there is an increase of fanciful goods. When there is a profusion of laws and regulations, banditry becomes rife.

Therefore, one of the Sages said: "I abide by inaction, and the people reform themselves. I esteem quietude, and the people rectify themselves. I make no effort, and the people enrich themselves. I have no desires, and the people of their own accord practise simplicity."

The more taboos there are in the empire The poorer the people; The more sharpened tools the people have The more benighted the state; The more skills the people have The further novelties multiply; The better known the laws and edicts The more thieves and robbers there are.

Hence the sage says, I take no action and the people are transformed of themselves; I prefer stillness and the people are rectified of themselves; I am not meddlesome and the people prosper of themselves; I am free from desire and the people of themselves become simple like the uncarved block.

The more taboos and prohibitions there are in the world, The poorer the people will be. The more sharp weapons the people have, The more troubled the state will be. The more cunning and skill a man possesses, The more vicious things will appear. The more laws and orders are made prominent, The more thieves and robbers there will be.

Therefore the sage says: I take no action and the people of themselves are transformed. I love tranquillity and the people of themselves become correct. I engage in no activity and the people of themselves become prosperous. I have no desires and the people of themselves become simple.

Now, The more taboos under heaven, the poorer the people; The more clever devices people have, the more confused the state and ruling house; The more knowledge people have, the more strange things spring up; The more legal affairs are given prominence, the more numerous bandits and thieves.

For this reason, The sage has a saying: "I take no action, yet the people transform themselves; I am fond of stillness, yet the people correct themselves; I do not interfere in affairs, yet the people enrich themselves; I desire not to desire, yet the people of themselves become simple as unhewn logs."

The more taboos there are in the world, the poorer the populace is; the more crafts the people have the more exotic things are produced; the more laws are promulgated, the greater the number of thieves.

Therefore the sage says, I contrive nothing, and the people are naturally civilized; I am fond of tranquility, and the people are naturally upright. I have nothing to do, and the people are naturally enriched; I have no desire, and the people are naturally simple.

The more prohibitions and taboos there are in the world, The poorer the people will be. The more sharp instruments in the hands of the common people, The darker the days for the state. The more wisdom hawked among the people, The more that perverse things will proliferate. The more prominently the laws and statutes are displayed, The more widespread will be the brigands and thieves.

Hence in the words of the sages: We do things noncoercively (wuwei) And the common people develop along their own lines; We cherish equilibrium (jing) And the common people order themselves; We are non-interfering in our governance (wushi) And the common people prosper themselves; We are objectless in our desires (wuyu) And the common people are of themselves like unworked wood.

The wider spread the taboos, the poorer the people. The sharper their tools, the more a country’s confusion grows. The more clever they are, the more strange things appear. The more laws multiply, the more conspicuous the robbers.

For this reason, the holy person says, I do nothing and the people change themselves. I love stillness and the people straighten themselves. I am without responsibility and the people thrive themselves. I am without desire and the people simplify themselves.

“It is upon bad fortune that good fortune leans, upon good fortune that bad fortune rests.” But though few know it, there is a bourn where there is neither right nor wrong; In a realm where every straight is doubled by a crooked, And every good by an ill, surely mankind has gone long enough astray?

Therefore the Sage Squares without cutting, Shapes the corners without lopping, Straightens without stretching, Gives forth light without shining.

Disaster is the avenue of fortune, (And) fortune is the concealment for disaster. Who would be able to know its ultimate results? (As it is), there would never be the normal. But the normal would (immediately) revert to the deceitful. And the good revert to the sinister. Thus long has mankind gone astray!

Therefore the Sage is square (has firm principles), but not cutting (sharp-cornered), Has integrity but does not hurt (others), Is straight, but not high-handed, Bright, but not dazzling.

What one calls calamity is often a fortune under disguise. What one calls fortune is often a cause of calamity. Who knows what the final outcome will be? How can there be absolute right! The right may turn out to be wrong. How can there be absolute goodness! The good may turn out to be evil. Indeed, men have been under a delusion for such a long time.

The Sage, though he is strict in his own conduct, does not require other men to conform; though he is honest, does not hurt other men; though he is upright, does not condemn other men; though he is glorious, he does not dazzle other men.

It is on disaster that good fortune perches; It is beneath good fortune that disaster crouches. Who knows the limit? Does not the straightforward exist? The straighforward changes again into the crafty, and the good changes again into the monstrous. Indeed, it is long since the people were perplexed.

Therefore the sage is square-edged but does not scrape, Has corners but does not jab, Extends himself but not at the expense of others, Shines but does not dazzle.

Calamity is that upon which happiness depends; Happiness is that in which calamity is latent. Who knows when the limit will be reached? Is there no correctness (used to govern the world)? Then the correct again becomes the perverse. And the good again will become evil. The people have been deluded for a long time.

Therefore the sage is as pointed as a square but does not pierce. He is as acute as a knife but does not cut. He is as straight as an unbent line but does not extend. He is as bright as light but does not dazzle.

Disaster is that whereon good fortune depends, Good fortune is that wherein disaster lurks. Who knows their limits? When there is no uprightness, correct reverts to crafty, good reverts to gruesome. The delusion of mankind, How long have been its days!

For this reason, be Square but not cutting, Angular but not prickly, Straight but not arrogant, Bright but not dazzling.

Calamity is what fortune depends upon; fortune is what calamity subdues. Who knows how it will all end? Is there no right and wrong? The orthodox also becomes unorthodox, the good also becomes ill; people's confusion is indeed long-standing.

Therefore sages are upright without causing injury, honest without hurting, direct but not tactless, illumined but not flashy.

It is upon misfortune that good fortune leans, It is within good fortune itself that misfortune crouches in ambush, And where does it all end? There is no straightforward maneuver Because the straightforward reverts to surprise And what is going well again becomes dark and ominous. It has been a long time now that we human beings have lost the way.

Hence be square but do not cut anyone; Be pointed but do not pierce anyone; Be true but do not act willfully and without restraint; Shine forth but do not be dazzling.

Misfortune, yet of good fortune its resting place. Good fortune, yet of misfortune its hiding place. Who knows such extremes? It’s not mainstream. Mainstream turns to strange, Good turns to evil. The people have been long confused.

Thus, the wise are upright, yet not cuttingly so. Honest, yet not stabbingly so. Straightforward, yet not wantonly so. Honorable yet not gloriously so.

If a large kingdom can in the same way succeed in getting underneath a small kingdom Then it will win the adherence of the small kingdom; And it is because small kingdoms are by nature in this way underneath large kingdoms That they win the adherence of large kingdoms.

The one must get underneath in order to do it; The other is underneath and therefore does it. (What large countries really need is more inhabitants; And what small countries need is some place Where their surplus inhabitants can go and get employment.) Thus each gets what it needs. That is why I say the large kingdom must “get underneath”.

Therefore if a big country places itself below a small country It absorbs the small country. (And) if a small country places itself below a big country, It absorbs the big country.

Therefore some place themselves low to absorb (others), Some are (naturally) low and absorb (others). What a big country wants is but to shelter others, And what a small country wants is but to be able to come in and be sheltered. Thus (considering) that both may have what they want, A big country ought to place itself low.

Thus, when a large State is humble, it can win over the small States; when a small State is humble, it can win over the large States.

In the case of the large States, humility makes them desirous of protecting all men, and no more. In the case of the small States, humility makes them desirous of serving all men, and no more. These obtain what they desire because they practise humility.

Hence the large state, by taking the lower position, annexes the small state; The small state, by taking the lower position, affiliates itself to the large state.

Thus the one, by taking the lower position, annexes; The other, by taking the lower position, is annexed. All that the large state wants is to take the other under its wing; All that the small state wants is to have its services accepted by the other. If each of the two wants to find its proper place, It is meet that the large should take the lower position.

A big state can take over a small state if it places itself below the small state; And the small state can take over a big state if it places itself below the big state.

Thus some, by placing themselves below, take over (others), And some, by being (naturally) low, take over (other states). After all, what a big state wants is but to annex and herd others, And what a small state wants is merely to join and serve others. Since both big and small states get what they want, The big state should place itself low.

By lying beneath a small state, a large state can take over a small state. By lying beneath a large state, a small state can be taken over by a large state.

Therefore, One may either take over or be taken over by lying low. Therefore, The large state wishes only to annex and nurture others; The small state wants only to join with and serve others. Now, Since both get what they want, It is fitting for the large state to lie low.

Because stillness is considered lower, by lowering itself to a small nation a great nation takes a small nation; by being lower than a great nation a small nation takes a great nation.

So one takes by lowering itself, another takes by being lower. A great nation wants no more than to include and nurture people; a small nation wants no more than to admit and serve people. Both get what they want, so the great should be below.

Hence if the great state is able to get underneath the small state, It can rule the small state; If the small state is able to get underneath the large state, It can get to be ruled by the large state.

Hence some get underneath in order to rule And some get underneath in order to be ruled. Now, the great state wants no more than to win over the other state and tend to it, While the small state wants no more than to offer the other state its services. If they are both getting what they want in the relationship, Then it is fitting for the great state to take the lower position.

For this reason, the larger, using the lower position, normally takes in the smaller, The smaller, using the lower position, normally takes in the larger.

Hence, perhaps the low takes in, perhaps the low yet taken in. The larger only wishes concurrently to raise the people. The smaller only wishes to join in the affairs of the people. Both each satisfying the position they want, The larger fittingly serves the lower position.

Therefore on the day of an Emperor's enthronement Or at the installation of the three officers of State Rather than send a team of four horses, preceded by a disc of jade, Better were it, as can be done without moving from one's seat, To send this Tao.

For what did the ancients say of this Tao, How did they prize it? Did they not say of those that have it “Pursuing, they shall catch; pursued, they shall escape?” They thought it, indeed, most precious of all things under heaven.

Therefore on the crowning of an emperor, On the appointment of the Three Ministers, Rather than send tributes of jade and teams of four horses, Send in the tribute of Tao.

Wherein did the ancients prize this Tao? Did they not say, "to search for the guilty ones and pardon them"? Therefore is (tao) the treasure of the world.

Wherefore, it is better to advance toward Truth than to be an Emperor, or a Grand Minister, or a royal messenger wearing precious jades and riding in fine carriages.

Why did the ancients esteem Truth? Was it not for the reason that by following Truth men could obtain what was desirable and avoid what was undesirable? Because of Truth they could rule the whole Empire.

Hence when the emperor is set up and the three ducal ministers are appointed, he who makes a present of the way without stirring from his seat is preferable to one who offers presents of jade disks followed by a team of four horses.

Why was this way valued of old? Was it not said that by means of it one got what one wanted and escaped the consequences when one transgressed? Therefore it is valued by the empire.

Therefore on the occasion of crowning an emperor or installing the three ministers, Rather than present four large pieces of jade preceded by teams of four horses, It is better to kneel and offer this Tao.

Why did the ancients highly value this Tao? Did they not say, "Those who seek shall have it and those who sin shall be freed"? For this reason it is valued by the world.

Therefore, When the son of heaven is enthroned or the three ministers are installed, Although they may have large jade disks And be preceded by teams of four horses, It would be better for them to sit down and make progress in this.

What was the reason for the ancients to value this so highly? Did they not say: "Seek and thou shalt receive; Sin and thou shalt be forgiven"? Therefore, It is valued by all under heaven.

Therefore to establish an emperor and set up high officials, one may have a great jewel and drive a team of horses, but that is not as good as advancing calmly on this Way.

Why did the ancients value this Way? By it one can attain without long seeking and escape from the faults one has; therefore it is valued by the world.

At the coronation of the Son of tian And at the inauguration of the three high ministers, Better to respectfully present them with the tribute of this way-making Than to offer up discs of jade followed by teams of horses.

Why was it that this way-making was so revered in antiquity? Is it not said that way-making enables those who seek to get what they want, And those who have done wrong to avoid retribution? Thus it is the most valuable thing in the world.

Hence, the son of heaven (emperor) establishes three commonalities, Even though surrounded by jade and presented with horses, Not equal to receiving the way.

Of old, why was this way so valued? Was it not said that by using it one got what one sought. By using it, one avoids the evils of hardship. Hence, all under heaven value it.

In the governance of empire everything difficult Must be dealt with while it is still easy, Everything great must be dealt with while it is still small. Therefore the Sage never has to deal with the great; And so achieves greatness.

But again “Light assent inspires little confidence And 'many easies' means many a hard.” Therefore the Sage knows too how to make the easy difficult, And by doing so avoid all difficulties!

The difficult (problems) of the world Must be dealt with while they are yet easy; The great (problems) of the world Must be dealt with while they are yet small. Therefore the Sage by never dealing with great (problems) Accomplishes greatness.

He who lightly makes a promise Will find it often hard to keep his faith. He who makes light of many things Will encounter many difficulties. Hence even the Sage regards things as difficult, And for that reason never meets with difficulties.

The world's difficult tasks may appear easy in the beginning, just as the world's great achievements may appear small in the beginning. Because the Sage does not go about great undertakings, he is able to accomplish great things.

He who lightly makes promises will surely be found wanting in good faith. He who often underestimates difficult tasks will surely be beset with difficulties. Because the Sage is always aware of the existence of difficulties, he never encounters difficulties.

Difficult things in the world must needs have their beginnings in the easy; Big things must needs have their beginnings in the small. Therefore it is because the sage never attempts to be great that he succeeds in becoming great.

One who makes promises rashly rarely keeps good faith; One who is in the habit of considering things easy meets with frequent difficulties. Therefore even the sage treats some things as difficult. That is why in the end no difficulties can get the better of him.

Difficult undertakings have always started with what is easy. And great undertakings have always started with what is small. Therefore the sage never strives for the great, And thereby the great is achieved.

He who makes rash promises surely lacks faith. He who takes things too easily will surely encounter much difficulty. For this reason even the sage regards things as difficult. And therefore he encounters no difficulty.

All difficulties under heaven arise from what is easy, All great things under heaven arise from what is minute. For this reason, The sage never strives to do what is great. Therefore, He can achieve greatness.

One who lightly assents will seldom be believed; One who thinks everything is easy will encounter much difficulty. For this reason, Even the sage considers things difficult. Therefore, In the end he is without difficulty.

The most difficult things in the world must be done while they are easy; the greatest things in the world must be done while they are small. Because of this sages never do great things; that is why they can fulfill their greatness.

If you agree too easily, you'll be little trusted; if you take it easy a lot, you'll have a lot of problems. Therefore it is through difficulty that sages end up without problems.

The most difficult things in the world originate with the easy, And the largest issues originate with the tiny. Thus, it is because the sages never try to do great things That they are indeed able to be great.

One who makes promises lightly is sure to have little credibility; One who finds everything easy is certain to have lots of difficulties. Thus, it is because even the sages pay careful attention to such things That they are always free of difficulties.

All difficulties under heaven must arise from the easy. All that is great under heaven must arise from the small. Accordingly, the wise man, in the end, doesn’t support greatness, For this reason he is able to accomplish greatness.

The man that rashly promises, certainly few trust. The excessively easy, certainly excessively difficult. Accordingly, the wise man, still of difficulty, For this reason, in the end, without difficulty.

For “the tree big as a man's embrace began as a tiny sprout, The tower nine storeys high began with a heap of earth, The journey of a thousand leagues began with what was under the feet”.

He who acts, harms; he who grabs, lets slip. Therefore the Sage does not act, and so does not harm; Does not grab, and so does not let slip. Whereas the people of the world, at their tasks, Constantly spoil things when within an ace of completing them. “Heed the end no less than the beginning,” And your work will not be spoiled.

Therefore the Sage wants only things that are unwanted, Sets no store by products difficult to get, And so teaches things untaught, Turning all men back to the things they have left behind, That the ten thousand creatures may be restored to their Self-so. This he does; but dare not act.

A tree with a full span's girth begins from a tiny sprout; A nine-storied terrace begins with a clod of earth. A journey of a thousand li beings at one's feet.

He who acts, spoils; He who grasps, lets slip. Because the Sage does not act, he does not spoil, Because he does not grasp, he does not let slip. The affairs of men are often spoiled within an ace of completion. By being careful at the end as at the beginning Failure is averted.

Therefore the Sage desires to have no desire, And values not objects difficult to obtain. Learns that which is unlearned, And restores what the multitude have lost. That he may assist in the course of Nature And not presume to interfere.

A giant tree whose trunk measures several feet in diameter is grown from a tiny seed. A tall tower nine storeys high is built upon basketfuls of earth. A long journey of a thousand lii is covered step by step.

Those who try to gain by action are sure to fail; those who try to hold are sure to lose. Because the Sage abides by inaction, he does not fail. Because he does not try to hold, he does not lose. Men often fail in their undertakings when they are on the verge of success. If the same care is exercised towards the end as at the beginning, they can never fail.

Wherefore, the Sage has no desires, covets not rarities, and acquires not learning in order that he may avoid the faults of the multitude. He promotes the spontaneous development of all things, and does not venture to interfere by his own action.

A tree that can fill the span of a man's arms Grows from a downy tip; A terrace nine storeys high Rises from hodfuls of earth; A journey of a thousand miles Starts from beneath one's feet.

Whoever does anything to it will ruin it; Whoever lays hold of it will lose it. Therefore the sage, because he does nothing, never ruins anything; And, because he does not lay hold of anything, loses nothing. In their enterprises the people Always ruin them when on the verge of success. Be as careful at the end as at the beginning And there will be no ruined enterprises.

Therefore the sage desires not to desire And does not value goods which are hard to come by; Learns to be without learning And makes good the mistakes of the multitude In order to help the myriad creatures to be natural and to refrain from daring to act.

A tree as big as a man's embrace grows from a tiny shoot. A tower of nine stories begins with a heap of earth. The journey of a thousand li starts from where one stands.

He who takes action fails. He who grasps things loses them. For this reason the sage takes no action and therefore does not fail. He grasps nothing and therefore does not lose anything; A sane man is sane in knowing what things he can spare, In not wishing what most people wish, In not reaching for things that seem rare.

Therefore the sage desires to have no desire, He does not value rare treasures. He learns to be unlearned, and returns to what the multitude has missed (Tao). Thus he supports all things in their natural state but does not take any action.

A tree that fills the arms' embrace is born from a downy shoot; A terrace nine layers high starts from a basketful of earth; An ascent of a hundred strides begins beneath one's foot.

Who acts fails; Who grasps loses. For this reason, The sage does not act. Therefore, He does not fail. He does not grasp. Therefore, He does not lose. In pursuing their affairs, people often fail when they are close to success. Therefore, If one is as cautious at the end as at the beginning, there will be no failures.

For this reason, The sage desires to be without desire and does not prize goods that are hard to obtain; He learns not to learn and reverts to what the masses pass by. Thus, he can help the myriad creatures be natural, but dares not act.

The most massive tree grows from a sprout; the highest building rises from a pile of earth; a journey of a thousand miles begins with a step.

Those who contrive spoil it; those who cling lose it. Thus sages contrive nothing, and so spoil nothing. They cling to nothing, and so lose nothing. Therefore people's works are always spoiled on the verge of completion. Be as careful of the end as of the beginning, and nothing will be spoiled.

Thus sages want to have no wants; they do not value goods hard to get. They learn not learning to recover from people's excesses, thereby to assist the naturalness of all beings, without daring to contrive.

A tree with the girth of a person’s embrace Grows from the tiniest shoot. A pavilion nine stories high Rises from one basketful of earth. A thousand foot wall Begins from the soil under one’s feet.

Those who would do things ruin them; Those who would control things lose them. Hence because the sages do things noncoercively (wuwei) They do not ruin them, And because they do not try to control things They do not lose them. The common people always ruin the things they do Just on the very brink of success. Thus it is said: If you are as careful at the end as you are at the start, You will be free of failure.

It is for this reason the sages in leaving off desiring Do not prize property that is hard to come by, And in studying not to study Return to what most people have passed over. Although they are quite capable of helping all things (wanwu) follow their own course (ziran), They would not think of doing so.

A tree barely embraceable grows from a fine tip. A terrace nine layers high rises from piled earth. A thousand mile journey begins below the feet.

Of doing we fail, Of holding on we lose. Taking this, the wise do nothing, hence never fail, Hold nothing, hence never lose. People in their affairs always accomplish some, yet fail. Being as careful at the end as the beginning as a rule never fails.

Taking this, the wise person desires non desire, And does not value difficult to obtain goods. Learns non learning and turns around people’s excesses, As well as assists all things naturally, and never boldly act.

The more knowledge people have, the harder they are to rule. Those who seek to rule by giving knowledge Are like bandits preying on the land. Those who rule without giving knowledge Bring a stock of good fortune to the land.

To have understood the difference between these who things Is to have a test and standard. To be always able to apply this test and standard Is called the mysterious “power”, so deep-penetrating, So far-reaching, That can follow things back — All the way back to the Great Concordance.

The reason it is difficult for the people to leave in peace Is because of too much knowledge. Those who seek to rule a country by knowledge Are the nation's curse. Those who seek not to rule a country by knowledge Are the nation's blessing.

Those who know these two (principles) Also know the ancient standard, And to know always the ancient standard Is called the Mystic Virtue. When the Mystic Virtue becomes clear, far-reaching, And things revert back (to their source) Then and then only emerges the Grand Harmony.

The people become difficult to govern when they are full of wiles. Therefore, the ruler who relies on learning does harm to the State; the ruler who relies not on learning does good to the State.

These two ways are the ways of government. When one always follows the right course, he acts in accordance with the mysterious Nature. The mysterious Nature is profound and far-reaching. When things revert to it, there is great concord.

The reason why the people are difficult to govern is that they are too clever. Hence to rule a state by cleverness Will be to the detriment of the state; Not to rule a state by cleverness Will be a boon to the state.

These two are models. Always to know the models Is known as mysterious virtue. Mysterious virtue is profound and far-reaching, But when things turn back it turns back with them. Only then is complete conformity realized.

People are difficult to govern because they have too much knowledge. Therefore he who rules the state through knowledge is a robber of the state; He who rules a state not through knowledge is a blessing to the state.

One who knows these two things also (knows) the standard. Always to know the standard is called profound and secret virtue. Virtue becomes deep and far-reaching, And with it all things return to their original state. Then complete harmony will be reached.

The people are hard to rule because they have too much knowledge. Therefore, Ruling a state through knowledge is to rob the state; Ruling a state through ignorance brings integrity to the state.

One who is always mindful of these two types grasps a paradigm; Mindfulness of this paradigm is called "mysterious integrity." Deep and distant is this mysterious integrity! It runs counter to things until it reaches the great confluence.

When people are unruly, it is because of their sophistication. So to govern a country by cunning is to rob the country. Not using cunning to govern a country is good fortune for the country.

To know these two is also a model. Being always aware of the model is called hidden virtue. Hidden virtue is deep, far-reaching, in contrast to ordinary people. Only when it is thus does it reach great accord.

What makes it difficult to bring proper order to the people Is that they already know too much. Thus to use knowledge in governing the state Is to be a bane to that state; To use a lack of knowledge in governing the state Is to be its benefactor.

Those who really know the distinction between using knowledge or a lack of it in governing the state will moreover become its model. And those who really know this model are said to be profoundly efficacious (de). Profound efficacy runs so deep and distant Only to turn back along with other things to reach the great flow.

People are difficult to govern because they are too intelligent. Therefore, using intelligence to govern the country injures the country. Not using intelligence to govern the country blesses the country.

Know these both and investigate their patterns. Always investigate the patterns. That is called profound moral character. Moral character, profound indeed, distant indeed! To the outside world, contrary indeed. Then, and only then, reaching great conformity.

Therefore the Sage In order to be above the people Must speak as though he were lower than the people. In order to guide them He must put himself behind them. Only thus can the Sage be on top and the people not be crushed by his weight. Only thus can he guide, and the people not be led into harm. Indeed in this way everything under heaven will into harm be pushed by him And will not find his guidance irk-some.

This he does by not striving; And because he does not strive, none can contend with him.

Therefore in order to be the chief among the people, One must speak like their inferiors. In order to be foremost among the people, One must walk behind them. Thus it is that the Sage stays above, And the people do not feel his weight; Walks in front, And the people do not wish him harm. Then the people of the world are glad to uphold him forever.

Because he does not contend, No one in the world can contend against him.

Wherefore, he who wishes to be above the people must be content to be at the bottom. He who wishes to be at the head of the people must be content to be in the rear. Thus the Sage occupies a superior position, and the people do not find it burdensome. He occupies a leading position, and the people do not find it irksome. Therefore the whole Empire takes delight, and is never weary of paying him homage.

Because he himself does not strive for superiority, there is none in this world who can contend with his superiority.

Therefore, desiring to rule over the people, One must in one's words humble oneself before them; And, desiring to lead the people, One must, in one's person, follow behind them. Therefore the sage takes his place over the people yet is no burden; takes his place ahead of the people yet causes no obstruction. That is why the empire supports him joyfully and never tires of doing so.

It is because he does not contend that no one in the empire is in a position to contend with him.

Therefore, in order to be the superior of the people, One must, in the use of words, place himself below them. And in order to be ahead of the people, One must, in one's own person, follow them. Therefore the sage rejoices in praising him without getting tired of it.

It is precisely because he does not compete that the world cannot compete with him.

For this reason, too, If the sage wants to be above the people, in his words, he must put himself below them; If he wishes to be before the people, in his person, he must stand behind them. Therefore, He is situated in front of the people, but they are not offended; He is situated above the people, but they do not consider him a burden. All under heaven happily push him forward without wearying.

Is this not because he is without contention? Therefore, No one under heaven can contend with him.

So when sages wish to rise above people, they lower themselves to them in their speech. When they want to precede people, they go after them in status. So when sages rule, people dorft take it gravely. And when sages are in the forefront, people don't attack them. Therefore the world happily backs them and does not tire of them.

Because they do not contend, no one in the world can contend with them.

This is the reason that the sages in wanting to stand above the common people Must put themselves below them in what they have to say; In wanting to stand before the common people They must put themselves behind them in their personal concerns. Hence, they dwell above them yet the people do not find them a heavy burden, They dwell in front of them yet the people do not find that they block the way. The entire world delights in promoting them, and never tires of doing so.

Is it not because they strive without contentiousness (wuzheng) that no one in the world is able to contend with them?

Accordingly, a wise person, Desiring to be above the people, must using speech, be below. Desiring to be ahead of the people, must using life, be behind. Accordingly, a wise person, Dwells above, yet the people are not weighed down, Dwells ahead, yet the people are not impaired. Accordingly, All under heaven cheerfully push forward, yet never tire.

Using such non-contention, Is the reason, under heaven, nothing can contend with it.

Here are my three treasures. Guard and keep them! The first is pity; The second, frugality; The third, refusal to be “foremost of all things under heaven.”

For only he that pities is truly able to be brave; Only he that is frugal is able to be profuse. Only he that refuse to be foremost of all things Is truly able to become chief of all Ministers.

At present your bravery is not based on pity, Nor your profusion on frugality, Nor your vanguard on your rear; and this is death.

But pity cannot fight without conquering or guard without. But pity cannot fight without conquering or guard without saving. Heaven arms with pity those whom it would not see destroyed.

I have Three Treasures; Guard them and keep them safe: the first is Love. The second is, Never too much. The third is, Never be the first in the world.

Through Love, one has no fear; Through not doing too much, one has amplitude (of reserve power); Through not presuming to be the first in the world, One can develop one's talent and let it mature.

If one forsakes love and fearlessness, forsakes restraint and reserve power, forsakes following behind and rushes in front, He is doomed!

For love is victorious in attack, And invulnerable in defense. Heaven arms with love Those it would not see destroyed.

There are three treasures which I cherish as the most precious. The first is compassion. The second is frugality. The third is humility.

Because of compassion, there is courage. Because of frugality, there is liberality. Because of humility, there is supremacy.

Perdition will be the lot of those who choose courage, and abandon compassion; who choose liberality, and abandon frugality; who choose supremacy, and abandon humility.

When there is compassion, one can be victorious in an offensive war, and hold his position in a defensive war. Because of the compassion of such a man, Heaven will deliver and protect him.

I have three treasures Which I hold and cherish. The first is known as compassion, The second is known as frugality, The third is known as not daring to take the lead in the empire;

Being compassionate one could afford to be courageous, Being frugal one could afford to extend one's territory, Not daring to take the lead in the empire one could afford to be lord over the vessels.

Now, to forsake compassion for courage, to forsake frugality for expansion, to forsake the rear for the lead, is sure to end in death.

Through compassion, one will triumph in attack and be impregnable in defence. What heaven succours it protects with the gift of compassion.

I have three treasures. Guard and keep them: The first is deep love, The second is frugality, And the third is not to dare to be ahead of the world.

Because of deep love, one is courageous. Because of frugality, one is generous. Because of not daring to be ahead of the world, one becomes the leader of the world.

Now, to be courageous by forsaking deep love, To be generous by forsaking frugality, And to be ahead of the world by forsaking following behind - This is fatal.

For deep love helps one to win in the case of attack, And to be firm in the case of defense. When Heaven is to save a person, Heaven will protect him through deep love.

I have always possessed three treasures that I guard and cherish. The first is compassion, The second is frugality, The third is not daring to be ahead of all under heaven.

Now, Because I am compassionate, I can be brave; Because I am frugal, I can be magnanimous; Because I dare not be ahead of all under heaven, I can be a leader in the completion of affairs.

If, today, I were to Be courageous while forsaking compassion, Be magnanimous while forsaking frugality, Get ahead while forsaking the hindmost, that would be death!

For compassion In war brings victory, In defense brings invulnerability. Whomsoever heaven would establish, It surrounds with a bulwark of compassion.

I have three treasures that I keep and hold: one is mercy, the second is frugality, the third is not presuming to be at the head of the world.

By reason of mercy, one can be brave. By reason of frugality, one can be broad. By not presuming to be at the head of the world, one can make your potential last.

Now if one were bold but had no mercy, if one were broad but were not frugal, if one went ahead without deference, one would die.

Use mercy in war, and you win; use it for defense, and you're secure. Those whom heaven is going to save are those it guards with mercy.

I really have three prized possessions that I cling to and treasure: The first of these is compassion, The second, frugality, And the third is my reluctance to try to become preeminent in the world.

It is because of my compassion that I can be courageous; It is because of my frugality that I can be generous; It is because of my reluctance to try to become preeminent in the world that I am able to become chief among all things.

To be courageous without compassion, To be generous without being frugal, And to take the lead without holding back— This is courting death.

Compassion will give you victory in waging war, And security in defending your ground. When nature sets anything up It is as if it fortifies it with a wall of compassion.

I have three treasures of which I hold and protect: The first I call kindness, The second I call thrift, The third I call not daring to act before all under heaven.

Being kind, I can be brave, Being thrifty, I can spread out, Not daring to act before all under heaven acts, I can succeed steadily.

Now, abandoning kindness for daring, Abandoning thrift for spreading out, Abandoning the rear for the front, Death!

Man using kindness in battle normally succeeds, and in defense normally resolute. Heaven leads in rescuing using kindness of defense.

This is called the power that comes of not contending, Is called the capacity to use men, The secret of being mated to heaven, to what was of old.

This is the virtue of not-contending, Is called the capacity to use men, Is reaching to the height of being Mated to Heaven, to what was of old.

All these indicate the virtue of non-contention, the ability to employ men, compliance with Heaven's sublime way.

This is known as the virtue of non-contention; This is known as making use of the efforts of others; This is known as matching the sublimity of heaven.

This is called the virtue of non-competing. This is called the strength to use men. This is called matching Heaven, the highest principle of old.

This is called "integrity without competition," This is called "using others," This is called "parity with heaven," - the pinnacle of the ancients.

This is called the virtue of noncontention; this is called mating with the supremely natural and pristine.

This is what is called having noncontentious efficacy (de). It is what is called making use of others. It is what is called an axis that is as old as the heavens.

This is called the moral character of not contending. This is called employing the ability of the people. This is called matching of Nature’s ancient utmost.

This latter is what we call to march without moving, To roll the sleeve, but present no bare arm, The hand that seems to hold, yet had no weapon in it, A host that can confront, yet presents no battle-front.

Now the greatest of all calamities is to attack and find no enemy. I can have no enemy only at the price of losing my treasure. Therefore when armies are raised And issues joined it is he who does not delight in war that wins.

That is, to march without formations, To roll up the sleeves, To charge not in frontal attacks, To arm without weapons.

There is no greater catastrophe than to underestimate the enemy. To underestimate the enemy might entail the loss of my treasures. Therefore when two equally matched armies meet, It is the man of sorrow who wins.

This indicates the futility of possessing armaments, the reluctance to send armed expeditions, the inexistence of casus belli, the absence of foes.

Nothing can be more calamitous than an underestimation of the enemy's strength. To underestimate the enemy's strength may cost a man his life. In the event of war, those who regard it as a lamentable necessity will win.

This is known as marching forward when there is no road, Rolling up one's sleeves when there is no arm, Dragging one's adversary by force when there is no adversary, And taking up arms when there are no arms.

There is no disaster greater than taking on an enemy too easily. So doing nearly cost me my treasure. Thus of two sides raising arms against each other, It is the one that is sorrow-stricken that wins.

This means: To march without formation, To stretch one's arm without showing it, To confront enemies without seeming to meet them, To hold weapons without seeming to have them.

There is no greater disaster than to make light the enemy. Therefore when armies are mobilized and issues joined, The man who is sorry over the fact will win.

This is called Marching without ranks, Bearing nonexistent arms, Flourishing nonexistent weapons, Driving back nonexistent enemies.

There is no greater misfortune than not having a worthy foe; Once I believe there are no worthy foes, I have well-nigh forfeited my treasures. Therefore, When opposing forces are evenly matched, The one who is saddened will be victorious.

This is called carrying out no action, shaking no arm, facing no enemy, wielding no weapon.

No calamity is greater than underestimating opponents. If you underestimate opponents, you're close to losing your treasure. So when opposing armies clash, the compassionate are the ones who win.

This is what is called Deploying forward without bringing the troops, Throwing a punch without raising a hand, Grasping tightly without having a weapon in hand, Launching an assault without confronting an enemy.

There is no calamity greater than underestimating the enemy, For underestimating the enemy is tantamount to losing your treasures. Hence, when two armies, evenly matched, cross swords in combat, It is the side that laments the need to do so that wins the day.

This is called going without going. Grabbing without an arm. Casting aside without opposing. Taking charge without weapons.

Of misfortunes, none is greater than rashly opposing. Rashly opposing nearly lost me treasure. Therefore contending militantly, adds sorrow to victory.

But my words have an ancestry, my deeds have a lord; And it is precisely because men do not understand this That they are unable to understand me. Few then understand me, but it is upon this very fact my value depends.

It is indeed in this sense that “the Sage wears hair-cloth on top, But carries jade under neath his dress.”

In my words there is a principle. In the affairs of men there is a system. Because they know not these, They also know me not. Since there are few that know me, Therefore I am distinguished.

Therefore the Sage wears a coarse cloth on top And carries jade within his bosom.

My teaching has its basis, and my conduct has its reason. Because the world is ignorant of them, I am misunderstood. There are few who understand me, and those who abuse me are placed in positions of honour.

Therefore the Sage must dress in coarse robes while hiding precious jewels within his breast!

Words have an ancestor and affairs have a sovereign. It is because people are ignorant that they fail to understand me. Those who understand me are few; Those who harm me are honoured.

Therefore the sage, while clad in homespun, conceals on his person a priceless piece of jade.

My doctrines have a source (Nature); my deeds have a master (Tao). It is because people do not understand this that they do not understand me. Few people know me, and therefore I am highly valued.

Therefore the sage wears a coarse cloth on top and carries jade within his bosom.

Words have authority. Affairs have an ancestry. It is simply because of their ignorance, that they do not understand me; Those who understand me are few, thus I am ennobled.

For this reason, The sage wears coarse clothing over his shoulders, but carries jade within his bosom.

Sayings have a source, events have a leader. It Is only through ignorance that I am not known. Those who know me are rare; those who emulate me are noble.

This is why sages dress plainly, and conceal what is precious.

Now what is said has its lineage And what is done has its lord. It is only because it requires unprincipled knowing (wuzhi) That they do not understand me. But if those who understand me are rare, I am to be highly prized.

Thus the sages dress in burlap Yet conceal jade in their bosom.

Speech has its faction, involvement has its sovereign. Man alone is without knowing, and because of this I don’t know. Knowing self is rare, following self is noble.

Because of this, the sage wears coarse cloth and yearns for noble character.

Therefore the Sage knows himself but does not show himself. Knows his own value, but does not put himself on high. Truly, he rejects that but takes this.

Therefore the Sage knows himself, but does not show himself, Loves himself, but does not exalt himself. Therefore he rejects the one (force) and accepts the other (gentility).

The Sage knows his own worth, but makes no self-display. He has self-respect, but does not feel self-important.

Hence the sage knows himself but does not display himself, Loves himself but does not exalt himself. Therefore he discards the one and takes the other.

Therefore the sage knows himself but does not show himself. He loves himself but does not exalt himself. Therefore he rejects the one but accepts the other.

For this reason, The sage is self-aware, but does not flaunt himself; He is self-devoted, but does not glorify himself. Therefore, He rejects the one and adopts the other.

Therefore sages know themselves but do not see themselves. They take care of themselves but do not exalt themselves. So they take one and leave the other.

It is for this reason that sages know themselves But do not show off; They love themselves But are not precious. Hence, eschewing one they take the other.

Because of this the wise person, Knows himself without seeing himself. Loves himself without valuing himself. Hence, gets rid of one and seeks the other.

For it is the way of Heaven not to strive but none the less to conquer, Not to speak, but none the less to get an answer, Not to beckon; yet things come to it of themselves. Heaven is like one who says little, yet none the less has laid his plans. Heaven's net is wide; Coarse are the meshes, yet nothing slips through.

Heaven's Way (Tao) is good at conquest without strife, Rewarding (vice and virtue) without words, Making its appearance without call, Achieving results without obvious design. The heaven's net is broad and wide. With big meshes, yet letting nothing slip through.

The way of Heaven is victorious, and there is no strife convincing, and there is no speech; responsive, and there is no compulsion; sure of success, and there is no haste. The rule of Heaven is extensive and comprehensive, slow but sure.

The way of heaven Excels in overcoming though it does not contend, In responding though it does not speak, In attracting though it does not summon, In laying plans though it appears slack. The net of heaven is cast wide. Though the mesh is not fine, yet nothing ever slips through.

The Way of Heaven does not compete, and yet is skillfully achieves victory. It does not speak, and yet it skillfully responds to things. It comes to you without your invitation. It is not anxious about things and yet it plans well. Heaven's net is indeed vast. Though its meshes are wide, it misses nothing.

The Way of heaven does not war yet is good at conquering, does not speak yet is good at answering, is not summoned yet comes of itself, is relaxed yet good at making plans. Heaven's net is vast; Though its meshes are wide, nothing escapes.

The Way of heaven wins well without contest, responds well without speech, comes of itself uncalled, relaxed yet very resourceful. The net of heaven is vast; the holes are large but don't let slip.

Tian’s way (dao) is winning the war without going to battle, Is answering effectively without saying a word, Is coming of its own accord without being summoned, And is laying plans skillfully while remaining free and easy. Tian’s net is cast wide, And although coarse in its mesh, nothing slips through it.

Nature’s way never contending, yet adept in victory. Never speaking, yet adept in answering; Never sent for, yet there from the beginning. Indulgent, yet adept in planning. Nature’s net is vast and thin, yet never misses.

There is the Lord of Slaughter always ready for this task, And to do it in his stead is like thrusting oneself into the master-carpenter's place And doing his chipping for him. Now “he who tries to do the master-carpenter's chipping for him is lucky if he does not cut his hand.”

Often it happens that the executioner is killed. And to take the place of the executioner Is like handling the hatchet for the master carpenter. He who handles the hatchet for the master carpenter seldom escapes injury to his hands.

There should be a certain authority to decide on the death of men. If the decision of death is given to other men than the qualified party, it is comparable to asking a novice to do the work of a master-craftsman. In so doing, the novice seldom escapes injuring his hands.

There is a regular executioner whose charge it is to kill. To kill on behalf of the executioner is what is described as chopping wood on behalf of the master carpenter. In chopping wood on behalf of the master carpenter, there are few who escape hurting their own hands instead.

There is always the master executioner (Heaven) who kills. To undertake executions for the master executioner is like hewing wood for the master carpenter. Whoever undertakes hewing wood for the master carpenter rarely escapes injuring his own hands.

then there will always be an executioner. Now, To kill in place of the executioner Is like Hewing wood in place of the master carpenter; Few indeed will escape cutting their own hands!

There are always executioners. And to kill in place of an executioner is taking the place of a master carver. Those who take the place of a master carver rarely avoid cutting their hands.

Then there will always be an executioner. To stand in for the executioner in killing people Is to stand in for the master carpenter in cutting his lumber. Of those who would thus stand in for the master carpenter, Few get away without injuring their own hands.

Always have the killer manage the killing. A man taking the place of the killer killing, Is said to be taking the place of the great craftsman. A man taking the place of the great craftsman chopping rarely never hurts his own hands.

The people attach no importance to death, Because those above them are too grossly absorbed in the pursuit of life. That is why they attach no importance to death. And indeed, in that their hearts are so little set on life They are superior to these who set store by life.

The people are not afraid of death, Because they are anxious to make a living. That is why they are not afraid of death. It is those who interfere not with their living That are wise in exalting life.

The people risk death because the rulers have too many desires. That is why they risk death. He who does not occupy himself with the preservation of his own body is superior to those who regard it as a matter of utmost importance.

The people treat death lightly: It is because the people set too much store by life That they treat death lightly. It is just because one has no use for life that one is wiser than the man who values life.

The people take death lightly because their ruler strives for life too vigorously. Therefore they take death lightly. It is only those who do not seek after life that excel in making life valuable.

The people make light of death because of too much emphasis on the quest for life. For this reason, They make light of death. Now, Only she who acts not for the sake of life Is wiser than those who value life highly.

When people slight death, it is because of the earnestness with which they seek life; that makes them slight death. Only those who do not contrive to live are wise in valuing life.

And the people’s scoffing at death is because those above are exacting so much from life — This is why they scoff at death. It is precisely those who do not kill themselves in living Who are more enlightened than those who treasure life.

The people take death lightly because they seek life’s flavor, That is why they take death lightly. Only the man without use for life is worthy of a noble life.

Therefore “the weapon that is too hard will be broken, The tree that has the hardest wood will be cut down”. Truly, the hard and mighty are cast down; The soft and weak set on high.

Therefore when an army is headstrong, it will lose in a battle. When a tree is hard, it will be cut down. The big and strong belong underneath. The gentle and weak belong at the top.

A stiff weapon may break, just as a stiff tree may crack. That which is hard and stiff occupies a disadvantageous position. That which is supple and pliant occupies an advantageous position.

Therefore a weapon that is strong will not vanquish; A tree that is strong will suffer the axe. The strong and big takes the lower position, The supple and weak takes the higher position.

Therefore, if the army is strong, it will not win. If a tree is stiff, it will break. The strong and the great are inferior, while the tender and the weak are superior.

An army that is inflexible will not conquer; A tree that is inflexible will snap. The unyielding and mighty shall be brought low; The soft, supple, and delicate will be set above.

So when an army is strong, it does not prevail. When a tree is strong, it is cut for use. So the stiff and strong are below, the supple and yielding on top.

For this reason, If a weapon is rigid it will not prevail; If a tree is rigid it will snap. Thus, the rigid and great dwell below, While the supple and soft abide above.

The use of powerful weapons, normally destroys, The strong tree normally breaks. The big and powerful dwell below, The weak and fragile dwell above.

So too does Heaven take away from those who have too much, And give to those that have not enough. But if it is Heaven's way to take from those who have too much And give to those who have not enough, this is far from being man's way. He takes away from those that have not-enough in order To make offering to those who already have too much.

One there is and one only, so rich that he the possessor of Tao. (If, then, the Sage “though he controls does not lean, And when he has achieved his aim does not linger”, It is because he does not wish to reveal himself as better than others.)

It is the way of Heaven to take away from those that have too much And give to those that have not enough. Not so with man's way: He takes from those that have not And gives it as tribute to those that have too much.

Who can have enough and to spare to give to the entire world? Only the man of Tao. Therefore the Sage acts, but does not possess, Accomplishes but lays claim to no credit, Because he has no wish to seem superior.

The way of Heaven is to diminish excess, and replenish deficiency. The way of man is the opposite. He robs the poor to serve the rich.

Who can give all he has to serve the world? Only the follower of Truth. Thus the Sage gives without the wish for return; he achieves without claiming credit. Is this not because he wishes to conceal his worth?

It is the way of heaven to take from what has in excess in order to make good what is deficient. The way of man is otherwise: it takes from those who are in want in order to offer this to those who already have more than enough.

Who is there that can take what he himself has in excess and offer this to the empire? Only he who has the way. Therefore the sage benefits them yet exacts no gratitude, Accomplishes his task yet lays claim to no merit. Is this not because he does not wish to be considered a better man than others?

The Way of Heaven reduces whatever is excessive and supplements whatever in insufficient. The way of man is different. It reduces the insufficient to offer to the excessive.

Who is able to have excess to offer to the world? Only the man of Tao. Therefore the sage acts, but does not rely on his own ability. He accomplishes his task, but does not claim credit for it. He has no desire to display his excellence.

Therefore, The Way of heaven reduces surplus to make up for scarcity; The Way of man reduces scarcity and pays tribute to surplus.

Who is there that can have a surplus and take from it to pay tribute to heaven? Surely only one who has the Way! For this reason, The sage acts but does not possess, completes his work but does not dwell on it. In this fashion, he has no desire to display his worth.

The Way of heaven reduces excess and fills need, but the way of humans is not so: they strip the needy to serve those who have too much.

The way of tian is also to let some go where there is excess And to augment where there is not enough. The way of human beings on the other hand is not like this at all. It is instead to take away from those who do not have enough In order to give more to those who already have too much.

Who then in having too much is able to draw on this excess to make an offering to the world? Perhaps only those who are way-making (dao). It is thus that sages act on behalf of things but do make any claim on them, They see things through to fruition but do not take credit for them. It is in such a way that they refrain from making a display of their worth.

The way of nature decreases surplus yet benefits the insufficient. The way of man, as a rule however, decreases the insufficient so as to give to the surplus.

Who can have a surplus and give to all under heaven? Only those who have the way. The holy person uses this to serve, yet does not rely on, Meritorious deeds result, yet not dwelled within. Such absence of desire appears able and virtuous – how odd!

That the yielding conquers the resistant And the soft conquers the hard is a fact known by all men, Yet utilized by none.

Yet it is in reference to this that the Sage said “Only he who has accepted the dirt of the country can be lord of its soil shrines; Only he who takes upon himself the evils of the country Can become a king among those what dwell under heaven.” Straight words seem crooked.

That weakness overcomes strength And gentleness overcomes rigidity, No one does not know; No one can put into practice.

Therefore the Sage says: "Who receives unto himself the calumny of the world Is the preserver of the state. Who bears himself the sins of the world Is king of the world." Straight words seem crooked.

This is an irrefutable truism. That the meek can overcome the strong, just as the supple can overcome the hard, is known to all people. Only they fail to practise it.

A Sage once said: "He who can suffer humiliation for the sake of his country is qualified to rule over a State. He who can suffer calamities for the sake of his country is qualified to rule over an Empire."

That the weak overcomes the strong, And the submissive overcomes the hard, Everyone in the world knows yet no one can put this knowledge into practice.

Therefore the sage says, One who takes on himself the humiliation of the state Is called a ruler worthy of offering sacrifices to the gods of earth and millet. One who takes on himself the calamity of the state Is called a king worthy of dominion over the entire empire. Straightforward words seem paradoxical.

All the world knows that the weak overcomes the strong and the soft overcomes the hard. But none can practice it.

Therefore the sage says: He who suffers disgrace for his country Is called the lord of the land. He who takes upon himself the country's misfortunes Becomes the king of the empire. Straight words seem to be their opposite.

The defeat of the hard by the soft, The defeat of the strong by the weak - this is known to all under heaven, yet no one is able to practice it.

Therefore, in the words of the sage, it is said: "He who bears abuse directed against the state is called 'lord of the altars for the gods of soil and grain'; He who bears the misfortunes of the state is called the 'king of all under heaven.'" True words seem contradictory.

So the flexible overcome the adamant, the yielding overcome the forceful. Everyone knows this, but no one can do it.

This is why sages say those who can take on the disgrace of nations are leaders of lands; those who can take on the misfortune of nations are rulers of the world. True sayings seem paradoxical.

There is no one in the world that does not know That the soft prevails over the hard And the weak prevails over the strong, And yet none are able to act accordingly.

This is the reason that the words of the sages say: Only the person who accepts invective against the state Is to be called its legitimate ruler; Only the person who accepts the misfortunes of the state Is to be called its true king. Appropriate language seems contradictory.

Of weakness and loss through death, superior to strength. Of flexible, superior to firm Under heaven, none do not know; none can do.

Because of this, the holy person says, Receiving the humiliation of the country means mastering the country. Receiving the country’s misfortune serves all under heaven great. Straight and honest words seem inside out.

Therefore the Sage behaves like the holder of the left-hand tally, Who stays where he is and does not go round making claims on people. For he who has the “power” of Tao is the Grand Almoner; He who has not the “power” is the Grand Perquisitor.

“It is Heaven's way, without distinction of persons, To keep the good perpetually supplied.”

Therefore the Sage holds the left tally, And does not put the guilt on the other party. The virtuous man is for patching up; The vicious is for fixing guilt.

But "the way of Heaven is impartial; It sides only with the good man."

Wherefore, the Sage always gives without expecting gratitude. The virtuous is preoccupied with the thought of how to benefit others. The unvirtuous is preoccupied with the thought of how to injure others.

The way of Heaven is impartial, helping all men alike in doing good.

Therefore the sage takes the left-hand tally, but exacts no payment from the people. The man of virtue takes charge of the tally; The man of no virtue takes charge of exaction.

It is the way of heaven to show no favoritism. It is for ever on the side of the good man.

Therefore the sage keeps the left-hand portion (obligation) of a contract And does not blame the other party. Virtuous people attend to their left-hand portions, While those without virtue attend to other people's mistakes.

"The Way of Heaven has not favourites. It is always with the good man."

For this reason, The sage holds the debtor's side of a contract and does not make claims upon others. Therefore, The man of integrity attends to his debts; The man without integrity attends to his exactions.

The Way of heaven is impartial, yet is always with the good person.

Therefore sages keep their faith and do not pressure others. So the virtuous see to their promises, while the virtueless look after precedents.

The Way of heaven is impersonal; it is always with good people.

The sages, holding on to the left half of the tally, Do not demand payment from others. Persons of character (de) take charge of the tally While persons who are lacking in character look to calling it due.

The way of tian shows no partiality; It is really on the side of people who are good in their relationships

That is because the wise person holds this queer contract, Yet doesn’t punish the people. Having kindness takes charge of the contract, Not having kindness takes charge of the penetration.

Nature’s way is without match, Constantly helping the charitable person.

He could bring it about that “The people should have no use for any from of writing save knotted ropes, Should be contented with their food, pleased with their clothing, Satisfied with their homes, Should take pleasure in their rustic tasks.

The next place might be so near at hand That one could one could hear the cocks crowing in it, the dogs barking; But the people would grow old and die without ever having been there”.

Let the people again tie ropes for reckoning, Let them enjoy their food, Beautify their clothing, Be satisfied with their homes, Delight in their customs.

The neighboring settlements overlook one another So that they can hear the barking of dogs and crowing of cocks of their neighbors, And the people till the end of their days shall never have been outside their country.

He should make the people return to the state of pristine simplicity where the system of knotting threads was used. Then they would relish the food they eat; consider beautiful the clothes they wear; regard as comfortable the houses they dwell in; enjoy the customs they have.

The State may be so closely situated that the barking of dogs and the crowing of cocks in one may be heard in the other. Thus the people would be content to live in their own country from the time of their birth until their death without thinking of foreign intercourse.

Bring it about that the people will return to the use of the knotted rope, Will find relish in their food And beauty in their clothes, Will be content in their abode And happy in the way they live.

Though adjoining states are within sight of one another, And the sound of dogs barking and cocks crowing in one state can be heard in another, yet the people of one state will grow old and die without having had any dealings with those of another.

Let the people again knot cords and use them (in place of writing). Let them relish their food, beautify their clothing, be content with their homes, and delight in their customs.

Though neighbouring communities overlook one another and the crowing of cocks and the barking of dogs can be heard, Yet the people there may grow old and die without ever visiting one another.

Let the people go back to tying knots to keep records. Let their food be savory, their clothes beautiful, their customs pleasurable, their dwellings secure.

Though they may gaze across at a neighboring state, and hear the sounds of its dogs and chickens, The people will never travel back and forth, till they die of old age.

It has the people go back to simple techniques, relish their food, like their clothes, be comfortable in their ways, and enjoy their work.

Neighboring states may be so close they can hear each other's dogs and roosters, but they make it so that the people have never gone back and forth.

Bring the common people back to keeping their records with knotted string, To relishing their food, To finding beauty in their garments, To enjoying their customs, And to finding security in their homes.

Although your neighboring states are within eyesight And the sounds of their dogs and cocks are within earshot, Your people will grow old and die without having anything to do with them.

Enable the people to again use the knotted rope. Find their food sweet, their clothes beautiful. Peaceful in their lives, happy in their customs.

Neighboring countries mutually seen in the distance, Of chicken and dog sounds mutually heard. People until death not mutually come and go.

The Sage has no need to hoard; When his own last scrap has been used up on behalf of others, Lo, he has more than before! When his own last scrap has been used up in giving to other, Lo, his stock is even greater than before! For heaven's way is to sharpen without cutting, And the Sage's way is to act without striving.

The Sage does not accumulate (for himself). He lives for other people, And grows richer himself; He gives to other people, And has greater abundance. The Tao of Heaven Blesses, but does not harm. The Way of the Sage Accomplishes, but does not contend.

The Sage gives without reservation. He offers all to others, and his life is more abundant. He helps all men alike, and his life is more exuberant. The way of Heaven is to benefit, and not to harm. The way of the Sage is to give, and not to strive.

The sage does not hoard. Having bestowed all he has on others, he has yet more; Having given all he has to others, he is richer still. The way of heaven benefits and does not harm; The way of the sage is bountiful and does not contend.

The sage does not accumulate for himself. The more he uses for others, the more he possesses of his own. The Way of Heaven is to benefit others and not to injure. The Way of the sage is to act but not to compete.

The sage does not hoard. The more he does for others, the more he has himself; The more he gives to others, the more his own bounty increases. Therefore, The Way of heaven benefits but does not harm, The Way of man acts but does not contend.

Sages do not accumulate anything but give everything to others, having more the more they give. The Way of heaven helps and does not harm. The Way for humans is to act without contention.

The sages do not accumulate things. Yet the more they have done for others, The more they have gained themselves; The more they have given to others, The more they have gotten themselves. Thus, the way of tian is to benefit without harming; The way of the sages is to do without contending.

The holy person doesn’t accumulate. Already, considers people’s personal healing his own. Already, so as to support people’s personal healing more. Nature’s way benefits, and yet doesn’t harm. The holy person’s way acts, and yet doesn’t contend.