A lieutenants place is on the left;
The general's place is on the right.
This means that it is mourning rites that are observed.
When great numbers of people are killed, one should weep over themwith sorrow.
When victorious in war, one should observe the rites of mourning.
32
The way is for ever nameless.
Though the uncarved block is small
No one in the world dare claim its allegiance.
Should lords and princes be able to hold fast to it
The myriad creatures will submit of their own accord,
Heaven and earth will unite and sweet dew will fall,
And the people will be equitable, though no one so decrees.
Only when it is cut are there names.
As soon as there are names
One ought to know that it is time to stop.
Knowing when to stop one can be free from danger.
The way is to the world as the River and the Sea are to rivulets andstreams.
33
He who knows others is clever;
He who knows himself has discernment.
He who overcomes others has force;
He who overcomes himself is strong.
He who knows contentment is rich;
He who perseveres is a man of purpose;
He who does not lose his station will endure;
He who lives out his days has had a long life.
34
The way is broad, reaching left as well as right.
The myriad creatures depend on it for life yet it claims no authority.
It accomplishes its task yet lays claim to no merit.
It clothes and feeds the myriad creatures yet lays no claim to beingtheir master.
For ever free of desire, it can be called small;
Yet as it lays no claim to being master when the myriad creatures turnto it, it can be called great.
It is because it never attempts itself to become great that it succeedsin becoming great.
35
Have in your hold the great image
And the empire will come to you.
Coming to you and meeting with no harm
It will be safe and sound.
Music and food
Will induce the wayfarer to stop.
The way in its passage through the mouth is without flavor.
It cannot be seen,
It cannot be heard,
Yet it cannot be exhausted by use.
36
If you would have a thing shrink,
You must first stretch it;
If you would have a thing weakened,
You must first strengthen it;
If you would have a thing laid aside,
You must first set it up;
If you would take from a thing,
You must first give to it.
This is called subtle discernment:
The submissive and weak will overcome the hard and strong.
The fish must not be allowed to leave the deep;
The instruments of power in a state must not be revealed to anyone.
37
The way never acts, yet nothing is left undone.
Should lords and princes be able to hold fast to it,
The myriad creatures will be transformed of their own accord.
After they are transformed, should desire raise its head,
I shall press it down with the weight of the nameless uncarved block.
The nameless uncarved block
Is but freedom from desire,
And if I cease to desire and remain still,
The empire will be at peace of its own accord.
38
A man of the highest virtue does not keep to virtue and that is whyhe has virtue.
A man of the lowest virtue never strays from virtue and that is whyhe is without virtue.
The former never acts yet leaves nothing undone.
The latter acts but there are things left undone.
A man of the highest benevolence acts, but from no ulterior motive.
A man of the highest rectitude acts, but from ulterior motive.
A man most conversant in the rites acts, but when no one responds rollsup his sleeves and resorts to persuasion by force.
Hence when the way was lost there was virtue;
When virtue was lost there was benevolence;
When benevolence was lost there was rectitude;
When rectitude was lost there were the rites.
The rites are the wearing thin of loyalty and good faith
And the beginning of disorder;
Foreknowledge is the flowery embellishment of the way
And the beginning of folly.
Hence the man of large mind abides in the thick not in the thin, inthe fruit not in the flower.
Therefore he discards the one and takes the other.
39
Of old, these came to be in possession of the One:
Heaven in virtue of the One is limpid;
Earth in virtue of the One is settled;
Gods in virtue of the One have their potencies;
The valley in virtue of the One is full;
The myriad creatures in virtue of the One are alive;
Lords and princes in virtue of the One become leaders of the empire.
It is the One that makes these what they are.
Without what makes it limpid heaven might split;
Without what makes it settled earth might sink;
Without what gives them their potencies gods might spend themselves;
Without what makes it full the valley might run dry;
Without what keeps them alive the myriad creatures might perish;
Without what makes them leaders lords and princes might fall.
Hence the superior must have the inferior as root;
The high must have the low as base.
Thus lords and princes refer to themselves as 'solitary', 'desolate',and 'hapless'.
This is taking the inferior as root, is it not?
Hence the highest renown is without renown,
Not wishing to be one among many like jade
Nor to be aloof like stone.
40
Turning back is how the way moves;
Weakness is the means the way employs.
The myriad creatures in the world are born from
Something, and Something from Nothing.
41
When the best student hears about the way
He practises it assiduously;
When the average student hears about the way
It seems to him there one moment and gone the next;
When the worst student hears about the way
He laughs out loud.
If he did not laugh
It would be unworthy of being the way.
Hence the Chien yen has it:
The way that is bright seems dull;
The way that is forward seems to lead backward;
The way that is even seems rough.
The highest virtue is like the valley;
The sheerest whiteness seems sullied;
Ample virtue seems defective;
Vigorous virtue seems indolent;
Plain virtue seems soiled;
The great square has no corners.
The great vessel takes long to complete;
The great note is rarefied in sound;
The great image has no shape.
The way conceals itself in being nameless.
It is the way alone that excels in bestowing and in accomplishing.
42
The way begets one;
One begets two;
Two begets three;
Three begets the myriad creatures.
The myriad creatures carry on their backs the yin and embrace in theirarms the yang and are the blending of the generative forces of the two.
There are no words which men detest more than 'solitary', 'desolate',and 'hapless', yet lords and princes use these to refer to themselves.
Thus a thing is sometimes added to by being diminished and diminishedby being added to.
What others teach I also teach.
'The violent shall not come to a natural end.'
I shall take this as my precept.
43
Exterminate learning, and there will no longer be worries.
The most submissive thing in the world can ride roughshod over the hardestin the world;
That which is without substance entering that which has no crevices.
That is why I know the benefit of resorting to no action.
The teaching that uses no words, the benefit of resorting to no action,these are beyond the understanding of all but a very few in the world.
44
Your name or your person,
Which is dearer?
Your person or your goods,
Which is worth more?
Gain or loss,
Which is a greater bane?
That is why excessive meanness
Is sure to lead to great expense;
Too much store
Is sure to end in immense loss.
Know contentment
And you will suffer no disgrace;
Know when to stop
And you will meet with no danger.
You can then endure.
45
Great perfection seems chipped,
Yet use will not wear it out;
Great fullness seems empty,
Yet use will not drain it;
Great straightness seems bent;
Great skill seems awkward;
Great eloquence seems tongue-tied.
Restlessness overcomes cold;
Stillness overcomes heat.
Limpid and still,
One can be a leader in the empire.
46
When the way prevails in the empire, fleet-footed horses are relegatedto ploughing in the fields;
When the way does not prevail in the empire, war-horses breed on theborder.
There is no crime greater than having too many desires;
There is no disaster greater than not being content;
There is no misfortune greater than being covetous.
Hence in being content, one will always have enough.
47
Without stirring abroad
One can know the whole world;
Without looking out the window
One can see the way of heaven.
The further one goes
The less one knows.
Therefore the sage knows without having to stir,
Identifies without having to see,
Accomplishes without having to act.
48
In the pursuit of learning one knows more every day;
In the pursuit of the way one does less every day.
One does less and less until one does nothing at all, and when onedoes nothing at all there is nothing that is undone.
It is always through not meddling that the empire is won.
Should you meddle, then you are not equal to the task of winning theempire.
49
The sage has no mind of his own.
He takes as his own the mind of the people.
Those who are good I treat as good.
Those who are not good I also treat as good.
In so doing I gain in goodness.
Those who are of good faith I have faith in.
Those who are lacking in good faith I also have faith in.
In so doing I gain in good faith.
The sage in his attempt to distract the mind of the empire seeks urgentlyto muddle it.
The people all have something to occupy their eyes and ears, and thesage treats them all like children.
50
When going one way means life and going the other means death, threein ten will be comrades in life, three in ten will be comrades in death,and there are those who value life and as a result move into the realmof death, and these also number three in ten.
Why is this so? Because they set too much store by life.
I have heard it said that one who excels in safeguarding his own lifedoes not meet with rhinoceros or tiger when travelling on land nor is hetouched by weapons when charging into an army.
There is nowhere for the rhinoceros to pitch its horn;
There is nowhere for the tiger to place its claws;
There is nowhere for the weapon to lodge its blade.
Why is this so? Because for him there is no realm of death.
51
The way gives them life;
Virtue rears them;
Things give them shape;
Circumstances bring them to maturity.
Therefore the myriad creatures all revere the way and honor virtue.
Yet the way is revered and virtue honored not because this is decreedby any authority but because it is natural for them to be treated so.
Thus the way gives them life and rears them;
Brings them up and nurses them;
Brings them to fruition and maturity;
Feeds and shelters them.
It gives them life yet claims no possession;
It benefits them yet exacts no gratitude;
It is the steward yet exercises no authority.
Such is called the mysterious virtue.
52
The world had a beginning
And this beginning could be the mother of the world.
When you know the mother
Go on to know the child.
After you have known the child
Go back to holding fast to the mother,
And to the end of your days you will not meet with danger.
Block the openings,
t 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.
53
Were I possessed of the least knowledge, I would, when walking on thegreat way, fear only paths that lead astray.
The great way is easy, yet people prefer by-paths.
The court is corrupt,
The fields are overgrown with weeds,
The granaries are empty;
Yet there are those dressed in fineries,
With swords at their sides,
Filled with food and drink,
And possessed of too much wealth.
This is known as taking the lead in robbery.
Far indeed is this from the way.
54
What is firmly rooted cannot be pulled out;
What is tightly held in the arms will not slip loose;
Through this the offering of sacrifice by descendants will never cometo an end.
Cultivate it in your person
And its virtue will be genuine;
Cultivate it in the family
And its virtue will be more than sufficient;
Cultivate it in the hamlet
And its virtue will endure;
Cultivate it in the state
And its virtue will abound;
Cultivate it in the empire
And its virtue will be pervasive.
Hence look at the person through the person;
Look at the family through the family;
Look at the hamlet through the hamlet;
Look at the state through the state;
Look at the empire through the empire.
How do I know that the empire is like that?
By means of this.
55
One who possesses virtue in abundance is comparable to a new born babe:
Poisonous insects will not sting it;
Ferocious animals will not pounce on it;
Predatory birds will not swoop down on it.
Its bones are weak and its sinews supple yet its hold is firm.
It does not know the union of male and female yet its male member willstir:
This is because its virility is at its height.
It howls all day yet does not become hoarse:
This is because its harmony is at its height.
