How solid, like uncarved wood!
How wide, like a valley!
How turbid, like muddy water!
What may allay the muddiness? Through stillness it will gradually become clear.
What may make repose lasting? Through movement it will gradually ensue.
Those who observed this Way did not desire to be full. Indeed, because they were not full, they could wear out without renewal.
16
Attaining the utmost vacuity and earnestly observing quietness, while the ten thousand things all together are operating, I thus contemplate their return (to nothingness).
Indeed, things flourish luxuriantly, each to return again to the root (from which it sprang). To return to the root is called stillness; this may be described as surrendering one's trust.
Surrendering one's trust is called the constant (law). He who knows this constant (law), is called enlightened. He who does not know this constant (law), is foolishly active and comes to grief. He who knows this constant (law) forbears; forbeairng, he is unprejudiced; unprejudiced, he is all-embracing; all-embracing, he is great; great, he (knows) the Way; (knowing) the Way, he lasts; until the end of his life he is not in peril.
17
In highest (antiquity) one did not even know there were (rulers).
Next one loved them and praised them.
Next one feared them.
Next one despised them.
If good faith (of the prince towards the people) is inadequate, good faith (of the people towards the ruler) will be wanting.
Thoughtful were (the sage rulers), valuing their words!
When the work was done and things ran smoothly, the people all said: "We have done it ourselves!"
18
When the great Way declines, there is "humanity and justice".
When cleverness and knowledge appear, there is "great artificiality".
When the six degrees of kinship do not live in harmony, there are "filial sons".
When state and dynasty are plunged in disorder, there are "loyal ministers".
19
Abolish saintliness and reject knowledge: the people will benefit a hundredfold.
Abolish humanity and reject justice: The people will return to filial piety and maternal affection.
Abolish skill and reject profit: thieves and robbers will disappear.
(Lest) these three be considered as (mere) words which are inadequate, let there be something to hold on to.
Display natural simplicity and cling to artlessness: decrease selfishness and diminish desires.
20
Abolish study and you will be free from care.
"What the distinction is between 'yea' and 'aye'", "what the difference is between 'good' and 'evil'"; that "one should stand in awe of what others stand in awe of"; - how vast (is the study of these things)!
There is no end to it!
But when all men are joyous as if celebrating the Great Sacrifice or climbing the heights in spring, then I alone, - so passive, - giving no sign, like an infant that has not yet smiles; - so forlorn, - like one who has nowhere to turn! When all men have plenty, I alone am like one who is left out.
I have indeed the heart of a fool, - so obtuse!
Let ordinary men be bright and intelligent, I alone am stupid and confused.
Let ordinary men be astute and far-sighted, I alone am dull and mope-eyed.
Wan like the waning moon; adrift like one who has nowhere to rest!
Let all men have a purpose, I alone am ignorant like a boor.
I alone am different from others because I prize feeding on "the Mother".
21
The outward manifestations of the Grand Virtue proceed exclusively from the Way.
The Way is something utterly vague and intangible. Though intangible and vague, latent in it are Images. Though vague and intangible, latent in it are things. Though impenetrable and obscure, latent in it is infallibility, so that, from of old till now, that name ("Way") has not been discarded in describing the common origin. How do I know the manner of this common origin? From this.
22
What is bowed, becomes whole.
What is crooked, becomes straight.
What is hollow, becomes filled.
What is worn, becomes new.
He, who has little, acquires.
He, who has much, is deluded.
Therefore the Saint clings to the One and makes it into the measure of All-under-heaven.
He does not display himself; therefore he shines.
He does not assert himself; therefore he is manifest.
He does not boast; therefore he succeeds.
He does not feel conceit; therefore he becomes chief.
Indeed, just because he does not strive, in All-under-heaven there is none that can strive with him.
The old saying: "what is bowed, become whole", is surely not an empty word? It implies all that is truly whole.
23
To be brief of word is the natural (course).
For a whirlwind does not last all morning, nor does a rainstorm last all day. Who is it that makes these? Heaven and earth. Now if even heaven and earth cannot make (such exuberance) lasting, how much less man!
Therefore he who follows the Way in his actions, identifies himself with the Way. If he succeeds, he identifies himself with success; if he fails, he identifies himself with failure.
If he identifies himself with the Way, he rejoices on obtaining the Way. IF he identifies himself with success, he likewise rejoices on obtaining success. If he identifies himself with failure, he also rejoices on obtaining failure.
24
On tiptoe one does not stand.
Straddle-legged one does not go forward.
He who displays himself, shines not.
He who asserts himself, is not manifest.
He who boasts, succeeds not.
He who is conceited, does not become chief.
(Of such an attitude) in regard to the Way it may be said: "Superfluous food and redundant actions are loathed by all. Therefore, he who has the Way, does not concern himself with them."
25
There was something in a state of fusion before heaven and earth were formed. How tranquil, how void it is; it stands alone and changes not, it permeates universally and never tires. It may be regarded as the mother of All-under-heaven.
Its proper name I know not, but I call it by the by-name "Way", and, to the best of my ability, inventing a term for it, I should call it "great". "Great" means "to pass on", "to pass on" means "to go far", "to go far" means "to revert" (t the contrary).
Thus: the Way is great, heaven is great, earth is great and the king is great. There are in the world four great ones and the king is one thereof. The king patterns himself on earth, earth patterns itself on heaven, heaven patterns itself on the Way, and the Way patterns itself on the Natural.
26
Gravity is the root of lightness; stillness the master of agitation.
Thus a nobleman travels all day without leaving his baggage-wagon. Though he may have a camp and watch-towers (around him), he sits quietly and undisturbed.
How should then a lord of ten thousand chariots conduct himself lightly in regard to All-under-heaven?
If he conducts himself lightly, he will lose the mastery.
27
For a skilful traveller there are neither tracks nor traces.
For a skilful speaker there is neither blame nor praise.
A skilful reckoner used no counting-tallies.
A skilful 'closer' does not bar or bolt; yet to open (what he has t) would be impossible.
A skilful binder does not twine or know; yet to loosen (what he has bound) would be impossible.
Thus the Saint is constantly good at saving men. Even of the not-good, who will be rejected?
He is constantly good at saving things: for he acts without rejecting things. This is called a twofold understanding. For a good man is the master of the not-good, and the not-good are the material for the good. However wise one may be, not to value one\s master, or not to be sparing of one's material, is a great error. This is called the chief wonder.
28
Conscious of what is virile, yet keeping to what is feminine, that is being a ravine for All-under-heaven. Because he is a ravine for All-under-heaven, the permanent Virtue ("Power", Te) will not seep out. He returns to the state of infancy.
Conscious of what is white, yet keeping to what is black, that is being a measure for All-under-heaven. Because he is a measure for All-under-heaven, the permanent Virtue ("Power", Te) will not fail him. He returns to that state where there are no poles.
Conscious of what is glorious, yet keeping to ignominy, that is being a valley for All-under-heaven. Because he is a valley for All-under-heaven, the permanent Virtue ("Power", Te) will be sufficient. He returns to the state of uncarved wood.
Uncarved wood (cut and) dispersed forms (various) vessels, but the Saint, by using it, becomes the chief minister.
For great carving is not done by hacking.
29
Those who would seize All-under-heaven by means of action, - I have seen to what plight they come!
The spiritual vessel of All-under-heaven cannot me made. He who makes it, spoils it; he who holds it, loses it.
Therefore the Saint does nothing and so spoils nothing; he holds nothing and so loses nothing.
For things sometimes go forward, sometimes they lag behind; sometimes they breathe gently, sometimes they pant violently; sometimes they are strong, sometimes they are feeble; sometimes they start afresh, sometimes they decay.
Therefore the Saint avoids too much emphasis; he avoids extravagance; he avoids excess.
30
He who, in harmony with the Way, would assist a lord of men, will not coerce All-under-heaven by force of arms. Such things are apt to recoil.
Wherever great armies are stationed, briars and thorns grow.
In the wake of great campaigns bad years are sure to follow.
A skilful (general) is resolute, that is all. He dares not use violence in seizing (the empire). Let him be resolute but not boastful; let him be resolute but not vainglorious; let him be resolute but not haughty. Let him be resolute because he has no choice. Let him be resolute but no use violence.
31
Truly, it is because arms are instruments of evil, which for ever are loathed by all beings, that one who has the Way has no concern with them.
At home a nobleman values the left as the place of honour, but when he bears arms, he values the right as the place of honour.
Arms are instruments of evil and not the instruments proper to a nobleman. Only when forced to do so he bears them, and peace and quiet he sets above all. Even when he conquers, he finds no beauty in it. Should he find beauty in it, he would take pleasure in the slaughter of men. He who takes pleasure in the slaughter of men, will never get his will in All-under-heaven.
On joyful occasions the left is valued as the place of honour; on sad occasions the right is valued. The second-in-command is posted on the left, the commander-in-chief is posted on the right, which means that they are placed in accordance with the mourning rites. The slaughter of multitude of men is bewailed with sorrow and lamentation. Therefore, upon a victory in war, they are placed in accordance with the mourning rites.
32
The Way has the simplicity of the nameless. As soon as it is carved, there are names.
Since the names also exist, the Saint will now where to abide. He who knows where to abide, may be without peril.
The relation of the Way to All-under-heaven may be compared to that of torrents and valleys to the River and the sea.
33
He who knows others, is knowing; he who knows himself, is enlightened.
He who vanquishes others, has power; he who vanquishes himself, is strong.
He who acts forcefully, has determination; he who knows contentment, is rich.
He who departs not from his allotted place, will last; he who dies without perishing, will have long life.
34
How ambiguous is the great Way! It may go left or it may go right.
The ten thousand things depend on it for their existence, and it denies them not.
When a work has been completed, it does not appropriate it.
It clothes and nourishes the ten thousand things, but it does not act as their master.
It may be named with the smallest things.
The ten thousand things revert to it, but it does not act as their master.
It may be named with the greatest things.
Because it never asserts its own greatness, therefore it is able to achieve its proper greatness.
35
To him who holds the great Image, All-under-heaven will resort.
Those who resort to him, will suffer no harm, but will dwell in peace and union (with heaven and earth).
Music and dainties will make a passing stranger halt his steps.
But the words which are uttered about the Way, - how insipid and without flavour are they!
Looked at, it is not worth seeing.
Listened to, it is not worth hearing.
But used, it cannot be exhausted!
36
If you wish to contract, you should first expand.
If you wish to weaken, you should first strengthen.
If you wish to destroy, you should first rouse.
If you wish to seize, you should first give.
This is called 'subtile vision': the soft overcomes the hard and the feeble overcomes the strong.
Fish should not be taken from the deep; the useful implements of the state should not be shown to men.
37
The Way is constantly inactive and yet there is nothing that remains undone.
If the vassal kings could abide by this, the ten thousand things would develop of themselves. If in this development desire should stir, I would suppress it by the (natural) simplicity of the nameless.
Insignificant though the (natural) simplicity may be, none in All-under-heaven can enslave it.
If the vassal kings could abide by this, the ten thousand things would flock to them of themselves. Heaven and earth would unite to send down sweet dew and the people, at no one's command, would spontaneously share alike.
Truly, they would become without desire. Being without desire they would be quiet, and All-under-heaven would of itself be settled.
38
Superior Virtue never asserts its virtue; therefore it has virtue.
Inferior virtue never abandons it virtue; therefore it has no virtue.
Superior Virtue neither acts nor aims.
Inferior Virtue acts and aims
Superior humanity acts but aims not.
Superior justice acts and aims.
(A man of) superior ritual conduct acts, and not finding response, he pulls up his sleeves and becomes aggressive.
