The ways of heaven by those of dao,
and the ways of dao by the Self-so's
Dao in turn models itself after Nature.
26
The solid is the platform of the light, andthe heavy is the root of the light.
(Maybe firm integrity has to be the basisof light frivolity).
Quiet strength rules over activity, the not-so-activecould be the big boss of the hasty.
So the wise man travels all day and neverleaves his baggage;
he who travels all day hardly likes to beseparated from his provision-chart:
However great and glorious the view, he sitsquiet and dispassionate".
So the lord with ten thousand chariots canseldom allow himself to be light-spirited and lighter than those he rules.The ruler of a great country should never make light of his body - anywhere.In light frivolity, the controller's centre is lost; in hasty action, suchself-mastery. If the ruler is light-hearted, the minister will be destroyed.If he is light, the foundation is lost;
If he is active, the lord is lost.[Maybefor ever.]
27
A good traveller leaves no track or tracebehind, nor does fit activity. So a good runner leaves no track.
Perfect speech is like a jade-worker whosetool leaves no mark. Good speech leaves no flaws.
The perfect reckoner needs no counting-slips;the good reckoner uses no counters.
The perfect, t door is without bolt norbar and can't be opened.
The perfect knot needs neither rope nor twine,yet can't be untied. No one can untie it.
So the wise man is good at helping men, alwaysgood in saving men: the wise man is all the time helping men in the mostperfect way - he certainly doesn't turn his back on men; is all the timein the most perfect way helping creatures. He certainly doesn't turn hisback on creatures, and consequently no man is rejected. For that reasonthere's no useless person.
And he is always good in saving. So nothingis rejected.
This is called following the light (of nature)- is called resorting to the light, nay, stealing some divine light.
Truly, the good man is the teacher of thebad, as they say. But the bad man is the lesson of the good, in part somematerial from which the good can learn. And so the imperfect is the equipmentof the perfect man".
He who hardly respects or values his teacher,hardly cares for the material or loves his lesson, is gone far astray evenif well versed.
That's the fine secret.
28
"He who knows the male (active force), yetkeeps to the female (the passive force or receptive element), becomes likea ravine, receiving all sort of things.
Being the all-encompassing ravine he knowsa power that he never calls upon in vain. This is returning to the stateof infancy.
He who knows the white, yet keeps and cleavesto the black becomes the standard by which all things are tested, he becomesthe model for the world.
As such he has all the time the eternal powerthat never errs; and he returns to the limitless, a primordial nothingness.
He who knows glory, yet keeps to obscurityor even cleaves to ignominy,
turns into the valley that receives intoit all kind of things. And being such a valley he has all the time a powerthat suffices. So he returns again to some pristine simplicity, returnsto the state of simplicity: its the raw, uncarved block.
Break up simple awareness and it becomesshaped. Next it becomes someones tool in the hands of the wise man. Forwhen a block is sawed up it's made into subordinates or implements.
When the wise man uses it, it becomes chief.
So the greatest carver does the least cutting,as they say. The great ruler doesn't cut up.
29
Those that would gain what's under heavenby tampering with it - Ive seen that they don't succeed.
For that which is under heaven is like aholy vessel, dangerous to tamper with. Those that tamper with it, harmit. Human go-between is likely to fail. Those that grab at it lose it.Who makes can spoil well; who holds can lose.
Among creatures of this world some lead andsome follow. Some things go forward among creatures: some go in front,some follow behind -
Some blow out, some blow in; some blow outwhile others would blow in.
Some are feeling vigorous just when othersare worn out. Some are strong, some are weak.
Some are loading just when others would betilting out. Some can break, some can fall.
So the wise man discards excess, extravagance,and ridiculous pride: He discards even the absolute, the all-inclusive,the extreme.
30
He who by dao purposes to help a ruler ofmen, will oppose most conquest by force of arms:
such things are wont to rebound.
Where armies are, thorns and brambles cangrow.
The raising of a great host could be followedby a year of dearth.
Therefore a good general effects his purposeand next stops; for he dares not rely upon the strength of arms: he doesn'ttake further advantage of a victory. He fulfils his purpose and does hardlyglory in things he has done; effects his purpose and doesnt boast of athing he accomplished;
fulfils an ignoble purpose, but takes nopride in something he did well; fulfils his purpose as some perhaps regrettablenecessity - does it as a step that could hardly be averted and avoided.So he effects his purpose, but hardly loves violence. Why?
Things age after reaching their prime. Whathas a time of vigour (and conquest) also has its time of decay. After thingsreach their prime, they begin to grow old, which means being contrary todao. Furthermore, morbid violence and violence in excess could be againstdao. He who is against the dao perishes young. Whatever is contrary todao will soon perish. Whats against dao will hardly survive.
31
Fine weapons are instruments of evil as soldierscan be: quite ill-omened things, often hated.
Those with fine dao turn away from weaponsthat are most often hated.
The gentleman favours the left hand sideamong people in peace; peace people are of good birth. In a fair peacethe symbolic left is the place of honour. Yes, a good ruler honours theleft and its good omens when at home, but in war this is reversed: On militaryoccasions he favours the right side as the place of war honour. And sohe honours the right of bad omens.
The durable, even when he conquers, doeshardly regard weapons as lovely things. Weapons and soldiers can be badand evil-doing tools. They're not often the tools of the gentleman andgood ruler.
To hold them dear means to delight in them,and so to delight in slaughter of men.
And he who delights in the slaughter of menwill never get what he looks for out of those that live and function underheaven. In ugly victory there's no beauty,
and who calls it handsome perhaps preachesslaughter.
Use of soldiers [and police] can't be helped,best policy is calm restraint.
Who delights in the slaughter of men wontsucceed, wont succeed in ruling the world; and slaying of multitudes shouldbe mourned.
A host that has slain men had better be receivedwith grief and mourning rites; he that has conquered in battle had betterbe received and celebrated with some mournful funeral custom.. A victoryis the grand occasion for funerals.
32
Best dao is absolute and eternal. As suchit has neither name nor fame.
Its uncunning, cute naivet? the fabledraw block of wood, and it cant be used by anybody. None in the whole worldcan master and make use of such basic simplicity. Yet, though seeminglyof small value, it could be greater than anything in the universe.
Good kings and barons can keep such unspoiled,inborn nature. If kings and barons would but hold on to it, all beingsand things would submit to them well of their own accord. Yes, the bestlet heaven and earth join, so that the mystic sweet rain falls, all thetime beyond the command of men, yet evenly upon all. Let heaven and earthunite to drip sweet dew. And the ten thousand creatures would flock tohonour you; for the world would conspire much for sweet dew: Without lawor compulsion, men would take up regulations and institutions, sort outnames and [try to] live in harmony.
A human civilisation can rise once there arenames [principles].
Once the block is carved, there will be suchnames; they're wide differentiations of things. But as soon as there are[principles and neatly differentiated] names, know that it's time to stop.Its well to know where to stop for calm and poise. As soon as there arenames [and study] it's time to stop.
By knowing when it's time to stop, much dangercould be avoided.
In the world dao can be likened to riversthat turn into wider rivers and eventually course into some sea. All willcome to and be clasped by one and more such dao rivers -and to [some] daoall under heaven will come, as streams and torrents flow into a great riveror sea [of universal dao].
33
He who knows others is learned;
but he who knows himself is wise, nay, inthe end it could be illumined.
He who conquers others has strength of muscles;
To conquer oneself is hard. So he who conquershimself is strong.
To be content with what one has is to feelrich; so let the contented feel rich.
Next: He who works, may eventually succeed.And he one who acts with vigour has will. Even he who works through sordidviolence can get his way - The determined one has strength of will.
What stays in its place can endure. He whodoesn't lose his centre can last quite long, he who hardly loses his place(with such as dao).
The one ho dies but doesn't really perishenjoys long life. He who dies yet (his power) remains has long life. Whensuch a one dies he should hardly be thought of as [too] lost; there's noother longevity [than long life].
34
Some great dao can flow everywhere. Likea flood it can go left or right. Like a drifting boat it can go this wayor that.
All things [eventually] derive their lifefrom it. It hardly denies or disowns them.
It accomplishes its task, but seem to claimno credit for it. It hardly takes possession of anyone, either.
So though it covers all there is like somegarment, it hardly takes possession. It can clothe and feed all beingsbut hardly claims to be guru over them.
Therefore it can perhaps be called low andquite free from insignificant desires.
To turn into the home of all things, dontmake any outer claims. (Implied; cf. Y)
See into how dao is by non-desiring emptymind. (Cf. Y)
Ten thousand [hungry] creatures obey a daomaster and his ways, though they hardly understand it or how. Dao is calledgreat. And the man who lives it or a dao repertoire is called great aswell.
The wise man never strives [verbally] forthe great. To the end the wise dao man doesn't claim any outer greatness.Thus [some degree of subtle Vossa-] greatness is installed.
And the wise man never at any time hardlyever makes a show of greatness. By such a dogged, keen strategy some [clowns]achieves greatness.
35
Hold the great symbol and great form of daoknow-how. He who visualises or holds the great symbol form at its bestcan go about his work (in such as his empire), yet without doing harm.An then all the world follows. At last a lot of people will come and meetno harm. All in peace, quietness and security, commonwealth. All can enjoycomfort and health.
Sound of music, smell of good dishes willmake the passing stranger pause. Yes, offer music and dainties, very goodthings to eat and the [odd], passing and wayfaring stranger will stays.
How different the words that dao gives forth!So thin, insipid, so flavour- or tasteless! Still dao is mild to the taste.
Looked at, it can't be seen. So look at dao;it's quite imperceptible. If one looks for dao, there's hardly anythingsolid to see.
If one listens for it, there's nothing loudto hear. We listen to this inaudible [thing].
If one uses it, its supply never fails. Souse it; it's inexhaustible.
36
What's in the end to be shrunk can firstbe stretched. The one who is to be made to dwindle (in power) can firstbe caused to expand; and then it's necessary first to expand.
Whatever is to be weakened must begin bybeing made strong [enough for it first of all].
He who is to be laid low can first be exaltedto power. So: first promote, next destroy. Or: To destroy, first promote.
What's to be overthrown must begin by beingset up. He who would be a taker must begin as a giver.
And this is the fine art. of dimming" one'slight.
According to this [set-up] the soft overcomesthe hard; and the weak, the strong.[Such things can happens, but mostoften not, or what?]
Fish should be left in the deep pool, nottaken away from water. And sharp weapons of the state should not be displayed,but left where nobody can see them.
37
The dao never does; it takes no action. Throughit everything is done, yet there's nothing left undone.
If good kings and barons would master somefit dao and keep it, all things in the world should transform spontaneously.
When reformed and rising to action, let allinfluenced be restrained by the blankness of the unnamed, the namelesspristine simplicity. Yes, if after being transformed they should desireto act, someone has to restrain them with simplicity that has no name.
Its an unnamed blankness; it could bring dispassion;As such nameless pristine simplicity is stripped of desire. So to be truly,artfully dispassionate, be free of desires and still. Simple wit and senseis free of desires.
By stripping of desire true [yoga] rest isachieved almost of itself, the whole [body or] empire will be at rest ofits own accord. And next the world [perhaps of somebody] could get at peaceof its own accord.
38
The man of superior [scholar] virtue is hardly(conscious of his) virtue, and so he is virtuous.
Superior virtue is hardly (conscious of)its virtue.[Or could it be that superior virtue is hardly virtue at all?]
The high-standing man hardly ever shows offthe has some supreme powers or prowess deep inside himself. He keeps suchpowers, and in this way he really owns virtue.
The man of low virtue is hardly losing virtue,and so he is devoid of virtue. The man of low virtue can lose sight ofsome virtue by never losing sight of it. Rather low or indecent power"can't get rid of the appearance of being some power'; [There's no scoffed,angrily sulking Messiah power'].
No one thinks a man of highest calibre acts.No one thinks he ever acts with ulterior motives.
The man of low virtue acts from himself,and very often with an ulterior motive - and is so regarded -
The man of super-kindness also acts, butwith no irksome, ulterior motives. But all folks never think the supermanacts.
