never being emptied,
and never being over-filled,
as is a goblet
which spills its contents
upon the ground.
The Tao therefore cannot be said
to waste its charge,
but constantly remains
a source of nourishment
for those who are not so full of self
as to be unable to partake of it.
When tempered beyond its natural state,
the finest blade will lose its edge.
Even the hardest tempered sword,
against water, is of no avail,
and will shatter if struck against a rock.
When untangled by a cutting edge,
the cord in little pieces lies,
and is of little use.
Just as the finest swordsmith
tempers the finest blade
with his experience,
so the sage, with wisdom, tempers intellect.
With patience, tangled cord may be undone,
and problems which seem insoluble, resolved.
With wise administrators, all can exist in unity,
each with the other,
because no man need feel that he exists,
only as the shadow of his brilliant brother.
Through conduct not contrived for gain,
awareness of the Tao may be maintained.
This is how its mysteries may be found.
5
WITHOUT INTENTION
Nature acts without intent,
so cannot be described
as acting with benevolence,
nor malevolence to any thing.
In this respect, the Tao is just the same,
though in reality it should be said
that nature follows the rule of Tao.
Therefore, even when he seems to act
in manner kind or benevolent,
the sage is not acting with such intent,
for in conscious matters such as these,
he is amoral and indifferent.
The sage retains tranquility,
and is not by speech or thought disturbed,
and even less by action which is contrived.
His actions are spontaneous,
as are his deeds towards his fellow men.
By this means he is empty of desire,
and his energy is not drained from him.
6
COMPLETION
Like the sheltered, fertile valley,
the meditative mind is still,
yet retains its energy.
Since both energy and stillness,
of themselves, do not have form,
it is not through the senses
that they may be found,
nor understood by intellect alone,
although, in nature, both abound.
In the meditative state,
the mind ceases to differentiate
between existences,
and that which may or may not be.
It leaves them well alone,
for they exist,
not differentiated, but as one,
within the meditative mind.
7
SHEATHING THE LIGHT
When living by the Tao,
awareness of self is not required,
for in this way of life, the self exists,
and is also non-existent,
being conceived of, not as an existentiality,
nor as non-existent.
The sage does not contrive to find his self,
for he knows that all which may be found of it,
is that which it manifests to sense and thought,
which side by side with self itself, is nought.
It is by sheathing intellect's bright light
that the sage remains at one with his own self,
ceasing to be aware of it, by placing it behind.
Detached, he is unified with his external world,
by being selfless he is fulfilled;
thus his selfhood is assured.
8
THE WAY OF WATER
Great good is said to be like water,
sustaining life with no conscious striving,
flowing naturally, providing nourishment,
found even in places
which desiring man rejects.
In this way
it is like the Tao itself.
Like water, the sage abides in a humble place;
in meditation, without desire;
in thoughtfulness, he is profound,
and in his dealings, kind.
In speech, sincerity guides the man of Tao,
and as a leader, he is just.
In management, competence is his aim,
and he ensures the pacing is correct.
Because he does not act for his own ends,
nor cause unnecessary conflict,
he is held to be correct
in his actions towards his fellow man.
9
WITHOUT EXTREMES
The cup is easier to hold
when not filled to overflowing.
The blade is more effective
if not tempered beyond its mettle.
Gold and jade are easier to protect
if possessed in moderation.
He who seeks titles,
invites his own downfall.
The sage works quietly,
seeking neither praise nor fame;
completing what he does with natural ease,
and then retiring.
This is the way and nature of Tao.
10
CLEANING THE DARK MIRROR
Maintaining unity is virtuous,
for the inner world of thought is one
with the external world
of action and of things.
The sage avoids their separation,
by breathing as the sleeping babe,
and thus maintaining harmony.
He cleans the dark mirror of his mind,
so that it reflects without intent.
He conducts himself without contriving,
loving the people, and not interfering.
He cultivates without possessing,
thus providing nourishment,
he remains receptive
to changing needs,
and creates without desire.
By leading from behind,
attending to that
which must be done,
he is said to have attained
the mystic state.
11
THE UTILITY OF NON-EXISTENCE
Though thirty spokes may form the wheel,
it is the hole within the hub
which gives the wheel utility.
It is not the clay the potter throws,
which gives the pot its usefulness,
but the space within the shape,
from which the pot is made.
Without a door, the room cannot be entered,
and without windows it is dark.
Such is the utility of non-existence.
12
THE REPRESSION OF DESIRES
Through sight, the colours may be seen,
but too much colour blinds us.
Apprehending the tones of sound,
too much sound might make us deaf,
and too much flavour deadens taste.
When hunting for sport, and chasing for pleasure,
the mind easily becomes perplexed.
He who collects treasures for himself
more easily becomes anxious.
The wise person fulfills his needs,
rather than sensory temptations.
13
UNMOVED AND UNMOVING
The ordinary man seeks honour, not dishonour,
cherishing success and abominating failure,
loving life, whilst fearing death.
The sage does not recognise these things,
so lives his life quite simply.
The ordinary man seeks to make himself
the centre of his universe;
the universe of the sage is at his centre.
He loves the world, and thus remains unmoved
by things with which others are concerned.
He acts with humility, is neither moved nor moving,
and can therefore be trusted in caring for all things.
14
EXPERIENCING THE MYSTERY
The Tao is abstract,
and therefore has no form,
it is neither bright in rising,
nor dark in sinking,
cannot be grasped, and makes no sound.
Without form or image, without existence,
the form of the formless, is beyond defining,
cannot be described,
and is beyond our understanding.
It cannot be called by any name.
Standing before it, it has no beginning;
even when followed, it has no end.
In the now, it exists; to the present apply it,
follow it well, and reach its beginning.
15
THE MANIFESTATION OF THE TAO IN MAN
The sage of old was profound and wise;
like a man at a ford, he took great care,
alert, perceptive and aware.
Desiring nothing for himself,
and having no desire
for change for its own sake,
his actions were difficult to understand.
Being watchful, he had no fear of danger;
being responsive, he had no need of fear.
He was courteous like a visiting guest,
and as yielding as the springtime ice.
Having no desires, he was untouched by craving.
Receptive and mysterious,
his knowledge was unfathomable,
causing others to think him hesitant.
Pure in heart, like uncut jade,
he cleared the muddy water
by leaving it alone.
By remaining calm and active,
the need for renewing is reduced.
16
RETURNING TO THE ROOT
It is only by means of being
that non-being may be found.
When society changes
from its natural state of flux,
to that which seems like chaos,
the inner world of the superior man
remains uncluttered and at peace.
By remaining still, his self detatched,
he aids society in its return
to the way of nature and of peace.
The value of his insight may be clearly seen
when chaos ceases.
Being one with the Tao is to be at peace,
and to be in conflict with it,
leads to chaos and dysfunction.
When the consistency of the Tao is known,
the mind is receptive to its states of change.
It is by being at one with the Tao,
that the sage holds no prejudice
against his fellow man.
If accepted as a leader of men,
he is held in high esteem.
Throughout his life,
both being and non-being,
the Tao protects him.
17
LEADERSHIP BY EXCEPTION
Man cannot comprehend the infinite;
only knowing that the best exists,
the second best is seen and praised,
and the next, despised and feared.
The sage does not expect that others
use his criteria as their own.
The existence of the leader who is wise
is barely known to those he leads.
He acts without unnecessary speech,
so that the people say,
"It happened of its own accord".
18
THE DECAY OF ETHICS
When the way of the Tao is forgotten,
kindness and ethics need to be taught;
men learn to pretend to be wise and good.
All too often in the lives of men,
filial piety and devotion
arise only after conflict and strife,
just as loyal ministers all too often appear,
when the people are suppressed.
19
RETURNING TO NATURALNESS
It is better merely to live one's life,
realizing one's potential,
rather than wishing
for sanctification.
He who lives in filial piety and love
has no need of ethical teaching.
When cunning and profit are renounced,
stealing and fraud will disappear.
But ethics and kindness, and even wisdom,
are insufficient in themselves.
Better by far to see the simplicity
of raw silk's beauty
and the uncarved block;
to be one with onself,
and with one's brother.
It is better by far
to be one with the Tao,
developing selflessness,
tempering desire,
removing the wish,
but being compassionate.
20
BEING DIFFERENT FROM ORDINARY MEN
The sage is often envied
because others do not know
that although he is nourished by the Tao,
like them, he too is mortal.
He who seeks wisdom is well advised
to give up academic ways,
and put an end to striving.
Then he will learn that yes and no
are distinguished only by distinction.
It is to the advantage of the sage
that he does not fear what others fear,
but it is to the advantage of others
that they can enjoy the feast,
or go walking, free of hindrance,
through the terraced park in spring.
The sage drifts like a cloud,
having no specific place.
Like a newborn babe before it smiles,
he does not seek to communicate.
In the eyes of those
who have more than they need,
the sage has nothing, and is a fool,
prizing only that which of the Tao is born.
The sage may seem to be perplexed,
being neither bright nor clear,
and to himself, sometimes he seems
both dull and weak, confused and shy.
Like the ocean at night,
he is serene and quiet,
but as penetrating as the winter wind.
21
FINDING THE ESSENCE OF TAO
The greatest virtue is to follow the Tao;
how it achieves ! without contriving.
The essence of Tao is dark and mysterious,
having, itself, no image or form.
Yet through its non-being,
are found image and form.
The essence of Tao is deep and unfathomable,
yet it may be known by not trying to know.
22
YIELDING TO MAINTAIN INTEGRITY
Yield, and maintain integrity.
To bend is to be upright;
to be empty is to be full.
Those who have little have much to gain,
but those who have much
may be confused by possessions.
The wise man embraces the all encompassing;
he is unaware of himself, and so has brilliance;
not defending himself, he gains distinction;
not seeking fame, he receives recognition;
not making false claims, he does not falter;
and not being quarrelsome,
is in conflict with no one.
This is why it was said by the sages of old,
"Yield, and maintain integrity;
be whole, and all things come to you".
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23
ACCEPTING THE IRREVOCABLE
Nature's way is to say but little;
high winds are made still
with the turn of the tide,
and rarely last all morning,
nor heavy rain, all day.
Therefore, when talking,
remember also
to be silent and still.
He who follows the natural way
is always one with the Tao.
He who is virtuous may experience virtue,
whilst he who loses the natural way
is easily lost himself.
He who is at one with the Tao
is at one with nature,
and virtue always exists for he who has virtue.
To accept the irrevocable
is to let go of desire.
He who does not have trust in others
should not himself be trusted.
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24
EXCESS
He who stretches
beyond his natural reach,
does not stand firmly
upon the ground;
just as he
who travels at a speed
beyond his means,
cannot maintain his pace.
He who boasts
