The five colours cause one's eyes to be blind. The five tones cause one's ears to be deaf. The five flavours cause one's palate to be spoiled.
Racing and hunting cause one's mind to be mad. Goods that are hard to get injure one's activities.
For this reason the sage is concerned with the belly and not the eyes, Therefore he rejects the one but accepts the other.
13
Be apprehensive when receiving favour or disgrace. Regard great trouble as seriously as you regard your body.
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.
14
We look at it and do not see it; Its name is The Invisible. We listen to it and do not hear it; Its name is The Inaudible. We touch it and do not find it; Its name is The Subtle (formless).
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.
15
Of old those who were the best rulers were subtly mysterious and profoundly penetrating; Too deep to comprehend.
And because they cannot be comprehended, I can only describe them arbitrarily: 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.
16
Attain complete vacuity. Maintain steadfast quietude.
All things come into being, And I see thereby their return. All things flourish, But each one returns to its root.
This return to its root means tranquillity. It is called returning to its destiny. To return to destiny is called the eternal (Tao). To know the eternal is called enlightenment. Not to know the eternal is to act blindly to result in disaster.
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.
17
The best (rulers) are those whose existence is (merely) known by the people. The next best are those who are loved and praised. The next are those who are feared. And the next are those who are despised.
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.
18
When the great Tao declined, The doctrine of humanity and righteousness arose.
When knowledge and wisdom appeared, There emerged great hypocrisy.
When the six family relationships are not in harmony, There will be the advocacy of filial piety and deep love to children.
When a country is in disorder, There will be the praise of loyal ministers.
19
Abandon sageliness and discard wisdom; Then the people will benefit a hundredfold.
Abandon humanity and discard righteousness; Then the people will return to filial piety and deep love.
Abandon skill and discard profit; Then there will be no thieves or robbers.
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.
20
Abandon learning and there will be no sorrow. How much difference is there between "Yes, sir," and "Of course not"? How much difference is there between "good" and "evil"?
What people dread, do not fail to dread. But, alas, how confused, and the end is not yet.
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).
21
The all-embracing quality of the great virtue follows alone from the Tao.
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).
22
To yield is to be preserved whole. To be bent is to become straight. To be empty is to be full. To be worn out is to be renewed. To have little is to possess. To have plenty is to be perplexed.
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.
23
Nature says few words. For the same reason a whirlwind does not last a whole morning. Nor does a rainstorm last a whole day.
What causes them? It is Heaven and Earth (Nature). If even Heaven and Earth cannot make them last long, How much less can man?
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.
24
He who stands on tiptoe is not steady. He who strides forward does not go.
He who shows himself is not luminous. He who justifies himself is not prominent.
He who boasts of himself is not given credit. He who brags does not endure for long.
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.
25
There was something undifferentiated and yet complete, Which existed before heaven and earth. Soundless and formless, it depends on nothing and does not change. It operates everywhere and is free from danger. It may be considered the mother of the universe.
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.
26
The heavy is the root of the light. The tranquil is the ruler of the hasty.
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.
27
A good traveller leaves no track or trace. A good speech leaves no flaws. A good reckoner uses no counters.
A well-t door needs no bolts, and yet it cannot be opened. A well-tied knot needs no rope and yet none can untie it.
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.
28
He who knows the male and keeps to the female Becomes the ravine of the world. Being the ravine of the world, He will never depart from eternal virtue, But returns to a state of infancy.
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.
29
When one desires to take over the empire and act on it (interfere with it), I see that he will not succeed.
The empire is a spiritual thing, and should not be acted on. He who acts on it harms it. He who holds on to it loses it.
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.
30
He who assists the ruler with Tao does not dominate the world with force. The use of force usually bring requital.
Wherever armies are stationed, briers and thorns grow. Great wars are always followed by famines.
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.
31
Fine weapons are instruments of evil. They are hated by men. Therefore those who possess Tao turn away from them.
The good ruler when at home honours the left. When at war he honours the right.
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.
32
Tao is eternal and has no name. Though its simplicity seems insignificant, none in the world can master it.
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, its 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.
33
He who knows others is wise; He who knows himself is enlightened.
He who conquers others has physical strength. He who conquers himself is strong.
He who is contented is rich. He who acts with vigour has will.
He who does not lose his place (with Tao) will endure. He who dies but does not really perish enjoys long life.
34
The Great Tao flows everywhere. It may go left or right.
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.
35
Hold fast to the great form (Tao), And all the world will come. They come and will encounter no harm; But enjoy comfort, peace, and health.
When there are music and dainties, Passing strangers will stay.
