Gaia: Taoist classics

Chuang Tzu - The Mystical Way. The Nature and Reality of Tao.

http://torchholder.gaia.com — Wed, 14 May 2008 09:39:45 GMT

In the Great Beginning, there was non-being. It had neither being, nor name.
The One originates from it, it has oneness, but not yet physical form.
When things obtain it and come into existence, that is called virtue.
That which is formless is divided (into Yin and Yang) and from the very beginning
going on without interruption is called destiny (ming, fate).
Through movement and rest it produces all things.
When things are produced, in accordance with the principle (li) of life, there is physical form, that embodies and preserves the spirit so that all activities follow their own specific principles, that is nature.
By cultivating ones own nature, one will return to virtue.
When virtue is perfect, one will be one with the beginning.
Being one with the beginning, one becomes vacuous, one becomes great.
One will then be united with the sound and breath of things (hsu, receptive to all)
and then one is united with the universe.
To the uninitiated, this appears to be stupid and foolish.
This unity is profound and secret virtue, this is complete harmony. (peace)

Re: About the Taoist Classics pod

Sat, 27 Oct 2007 15:42:27 GMT

You may find this useful.

http://www.edepot.com/taotext.html

Re: About the Taoist Classics pod

Wed, 19 Sep 2007 11:02:43 GMT

Benefit immensly? I already have, dear wonderer. A marvelous pod indeed.

More classics

http://qi.gaia.com — Thu, 06 Sep 2007 20:07:58 GMT

I just found this site, containing more translations of taoist and other chinese classics:

http://www.davemckay.co.uk/philosophy/chineseclassics/

And then there's the Internet Sacred Text Archive, here's the link to the taoism section:

http://www.sacred-texts.com/tao/index.htm

Chuang Tse - Lin Yutang's translation

http://qi.gaia.com — Wed, 05 Sep 2007 18:32:41 GMT

Table of contents

Introduction

A Happy Excursion
On levelling all things
The preservation of life
This human world
Deformities, or Evidences of a full character
The Great Supreme
Joined toes
Horse's hooves
Opening trunks, or A protest against civilization
On tolerance
Autumn floods

Notes

SCANNER'S NOTE - JUNE 1995

This text was scanned by John Delacour (JD@EREMITA.demon.co.uk) from a book that is long out of print. No record of the title "The Wisdom of China" is kept by the successors to the original publisher and I presume that the text is in the public domain and publish it in good faith.

This is the only translation of Zhuang Zi I have come across and there is certainly room for a less wordy and ponderous translation of what is in the original Chinese extremely simple and concise, but the meaning seems not to be too distorted by the translaters and I publish it for what it is worth.

The Chinese text is available in 8-bit GB with some errors and the GB code is missing many of the characters necessary to the text. Big5 has most of the characters and I will shortly make available a Big5 version unless someone with more time does it first. Once Unicode is properly established it should be possible to produce a version without any missing characters.

I have not had time to check the text very thoroughly for typographical errors and would welcome corrections.

INTRODUCTlON

Jesus was followed by St. Paul, Socrates by Plato, Confucius by Mencius, and Laotse by Chuangtse. In all four cases, the first was the real teacher and either wrote no books or wrote very little, and the second began to develop the doctrines and wrote long and profound discourses. Chuangtse, who died about 275 B.C., was separated from Laotse's death by not quite two hundred years, and was strictly a contemporary of Mencius. Yet the most curious thing is that although both these writers mentioned the other philosophers of the time, neither was mentioned by the other in his works.

On the whole, Chuangtse must be considered the greatest prose writer of the Chou Dynasty, as Ch'u: Yu:an must be considered the greatest poet. His claim to this position rests both upon the brilliance of his style and the depth of his thought. That explains the fact that although he was probably the greatest slanderer of Confucius, and with Motse, the greatest antagonist of Confucian ideas, no Confucian scholar has not openly or secretly admired him. People who would not openly agree with his ideas would nevertheless read him as literature.

Nor can it be said truly that a pure-blooded Chinese could ever quite disagree with Chuangtse's ideas. Taoism is not a school of thought in China, it is a deep, fundamental trait of Chinese thinking, and of the Chinese attitude toward life and toward society. It has depth, while Confucianism has only a practical sense of proportions; it enriches Chinese poetry and imagination in an immeasurable manner, and it gives a philosophic sanction to whatever is in the idle, freedom-loving, poetic, vagabond Chinese soul. It provides the only safe, romantic release from the severe Confucian classic restraint, and humanizes the very humanists themselves; therefore when a Chinese succeeds, he is always a Confucianist, and when he fails, he is always a Taoist. As more people fail than succeed in this world, and as all who succeed know that they succeed but in a lame and halting manner when they examine themselves in the dark hours of the night, I believe Taoist ideas are more often at work than Confucianism. Even a Confucianist succeeds only when he knows he never really succeeds, that is, by following Taoist wisdom. Tseng Kuofan, the great Confucian general who suppressed the Taiping Rebellion, had failed in his early campaign and began to succeed only one morning when he realized with true Taoist humility that he was "no good," and gave power to his assistant generals.

Chuangtse is therefore important as the first one who fully developed the Taoistic thesis of the rhythm of life, contained in the epigrams of Laotse. Unlike other Chinese philosophers principally occupied with practical questions of government and personal morality, he gives the only metaphysics existing in Chinese literature before the coming of Buddhism. I am sure his mysticism will charm some readers and repel others. Certain traits in it, like weeding out the idea of the ego and quiet contemplation and "seeing the Solitary" explain how these native Chinese ideas were back of the development of the Ch'an (Japanese Zen) Buddhism. Any branch of human knowledge, even the study of the rocks of the earth and the cosmic rays of heaven, strikes mysticism when is reaches any depth at all, and it seems Chinese Taoism skipped the scientific study of nature to reach the same intuitive conclusion by insight alone. Therefore it is not surprising that Albert Einstein and Chuangtse agree, as agree they must, on the relativity of all standards. The only difference is that Einstein takes on the more difficult and, to a Chinese, more stupid work of mathematical proof, while Chuangtse furnishes the philosophic import of this theory of relativity, which must be sooner or later developed by Western philosophers in the next decades.

A word must be added about Chuangtse's attitude toward Confucius. It will be evident to any reader that he was one of the greatest romanticizers of history, and that any of the anecdotes he tells about Confucius, or Laotse or the Yellow Emperor must be accepted on a par with those anecdotes he tells about the conversation of General Clouds and Great Nebulous, or between the Spirit of the River and the Spirit of the Ocean. It must be also plainly understood that he was a humorist with a wild and rather luxuriant fantasy, with an American love for exaggeration and for the big. One should therefore read him as one would a humorist writer knowing that he is frivolous when he is profound and profound when he is frivolous.

The extant text of Chuangtse consists of thirty-three chapters, all of them a mixture of philosophic disquisition and anecdotes or parables. The chapters containing the most virulent attacks on Confucianism (not included here) have been considered forgery, and a few Chinese "textual critics" have even considered all of them forgery except the first seven chapters. This is easy to understand because it is the modern Chinese fashion to talk of forgery. One can rest assured that these "textual critics" are unscientific because very little of it is philological criticism, but consists of opinions as to style and whether Chuangtse had or had not enough culture to attack Confucius only in a mild and polished manner. (See samples of this type of "criticism" in my long introduction to The Book of History.) Only one or two anachronisms are pointed out, which could be due to later interpolations and the rest is a subjective assertion of opinion. Even the evaluations of style are faulty, and at least a distinction should be made between interpolations and wholesale forgery. Some of the best pieces of Chuangtse are decidedly outside the first seven chapters, and it has not even occurred to the critics to provide an answer as to who else could have written them. There is no reason to be sure that even the most eloquent exposition of the thieves' philosophy, regarded by most as forgery, was not the work of Chuangtse, who had so little to do with the "gentlemen." On the other hand, I believe various anecdotes have been freely added by later generations into the extremely loose structure of the chapters.

I have chosen here eleven chapters, including all but one of the first best seven chapters. With one minor exception, these chapters are translated complete. The philosophically most important are the chapters on "Levelling All Things" and "Autumn Floods." The chapters, "Joined Toes," "Horses' Hooves," "Opening Trunks" and "Tolerance" belong in one group with the main theme of protest against civilization. The most eloquent protest is contained in "Opening Trunks," while the most characteristically Taoistic is the chapter on "Tolerance." The most mystic and deeply religious piece is "The Great Supreme." The most beautifully written is "Autumn Floods." The queerest is the chapter on "Deformities" (a typically "romanticist" theme). The most delightful is probably "Horses' Hooves," and the most fantastic is the first chapter, "A Happy Excursion." Some of Chuangtse's parables in the other chapters will be found under "Parables of Ancient Philosophers" elsewhere in this volume.

I have based my translation on that of Herbert A. Giles. It soon became apparent in my work that Giles was free in his translation where exactness was easy and possible, and that he had a glib, colloquial style which might be considered a blemish. The result is that hardly a line has been left untouched, and I have had to make my own translation, taking advantage of whatever is good in his English rendering. But still I owe a great debt to my predecessor, and he has notably succeeded in this difficult task in many passages. Where his rendering is good, I have not chosen to be different. In this sense, the translation may be regarded as my own.

It should be noted that throughout the text, Giles translates "Heaven" as "God" where it means God. On the other hand, the term "Creator" is an exact rendering of chao-wu, or "he who creates things." I will not go into details of translation of other philosophic terms here.

CHUANGTSE

Translated by Lin Yutang

A HAPPY EXCURSION (CHAPTER I)

In the northern ocean there is a fish, called the k'un, I do not know how many thousand li in size. This k'un changes into a bird, called the p'eng. Its back is I do not know how many thousand li in breadth. When it is moved, it flies, its wings obscuring the sky like clouds.

When on a voyage, this bird prepares to start for the Southern Ocean, the Celestial Lake. And in the Records of Marvels we read that when the p'eng flies southwards, the water is smitten for a space of three thousand li around, while the bird itself mounts upon a great wind to a height of ninety thousand li, for a flight of six months' duration.

There mounting aloft, the bird saw the moving white mists of spring, the dust-clouds, and the living things blowing their breaths among them. It wondered whether the blue of the sky was its real color, or only the result of distance without end, and saw that the things on earth appeared the same to it.

If there is not sufficient depth, water will not float large ships. Upset a cupful into a hole in the yard, and a mustard-seed will be your boat. Try to float the cup, and it will be grounded, due to the disproportion between water and vessel.

So with air. If there is not sufficient a depth, it cannot support large wings. And for this bird, a depth of ninety thousand li is necessary to bear it up. Then, gliding upon the wind, with nothing save the clear sky above, and no obstacles in the way, it starts upon its journey to the south.

A cicada and a young dove laughed, saying, "Now, when I fly with all my might, 'tis as much as I can do to get from tree to tree. And sometimes I do not reach, but fall to the ground midway. What then can be the use of going up ninety thousand li to start for the south?"

He who goes to the countryside taking three meals with him comes back with his stomach as full as when he started. But he who travels a hundred li must take ground rice enough for an overnight stay. And he who travels a thousand li must supply himself with provisions for three months. Those two little creatures, what should they know?

Small knowledge has not the compass of great knowledge any more than a short year has the length of a long year. How can we tell that this is so? The fungus plant of a morning knows not the alternation of day and night. The cicada knows not the alternation of spring and autumn. Theirs are short years. But in the south of Ch'u there is a mingling (tree) whose spring and autumn are each of five hundred years' duration. And in former days there was a large tree which had a spring and autumn each of eight thousand years. Yet, P'eng Tsu [1] is known for reaching a great age and is still, alas! an object of envy to all!

It was on this very subject that the Emperor T'ang [2] spoke to Chi, as follows: "At the north of Ch'iungta, there is a Dark Sea, the Celestial Lake. In it there is a fish several thousand li in breadth, and I know not how many in length. It is called the k'un. There is also a bird, called the p'eng, with a back like Mount T'ai, and wings like clouds across the sky. It soars up upon a whirlwind to a height of ninety thousand li, far above the region of the clouds, with only the clear sky above it. And then it directs its flight towards the Southern Ocean.

"And a lake sparrow laughed, and said: Pray, what may that creature be going to do? I rise but a few yards in the air and settle down again, after flying around among the reeds. That is as much as any one would want to fly. Now, wherever can this creature be going to?" Such, indeed, is the difference between small and great.

Take, for instance, a man who creditably fills some small office, or whose influence spreads over a village, or whose character pleases a certain prince. His opinion of himself will be much the same as that lake sparrow's. The philosopher Yung of Sung would laugh at such a one. If the whole world flattered him, he would not be affected thereby, nor if the whole world blamed him would he be dissuaded from what he was doing. For Yung can distinguish between essence and superficialities, and understand what is true honor and shame. Such men are rare in their generation. But even he has not established himself.

Now Liehtse [3] could ride upon the wind. Sailing happily in the cool breeze, he would go on for fifteen days before his return. Among mortals who attain happiness, such a man is rare. Yet although Liehtse could dispense with walking, he would still have to depend upon something. [4]

As for one who is charioted upon the eternal fitness of Heaven and Earth, driving before him the changing elements as his team to roam through the realms of the Infinite, upon what, then, would such a one have need to depend? Thus it is said, "The perfect man ignores self; the divine man ignores achievement; the true Sage ignores reputation."

The Emperor Yao [5] wished to abdicate in favor of Hsu: Yu, saying, "If, when the sun and moon are shining, the torch is still lighted, would it be not difficult for the latter to shine? If, when the rain has fallen, one should still continue to water the fields, would this not be a waste of labor? Now if you would assume the reins of government, the empire would be well governed, and yet I am filling this office. I am conscious of my own deficiencies, and I beg to offer you the Empire."

" You are ruling the Empire, and the Empire is already well ruled," replied Hsu: Yu. "Why should I take your place? Should I do this for the sake of a name? A name is but the shadow of reality, and should I trouble myself about the shadow? The tit, building its nest in the mighty forest, occupies but a single twig. The beaver slakes its thirst from the river, but drinks enough only to fill its belly. I would rather go back: I have no use for the empire! If the cook is unable to prepare the funeral sacrifices, the representative of the worshipped spirit and the officer of prayer may not step over the wines and meats and do it for him."

Chien Wu said to Lien Shu, "I heard Chieh Yu: talk on high and fine subjects endlessly. I was greatly startled at what he said, for his words seemed interminable as the Milky Way, but they are quite detached from our common human experience."

"What was it?" asked Lien Shu.

"He declared," replied Chien Wu, "that on the Miao-ku-yi mountain there lives a divine one, whose skin is white like ice or snow, whose grace and elegance are like those of a virgin, who eats no grain, but lives on air and dew, and who, riding on clouds with flying dragons for his team, roams beyond the limit's of the mortal regions. When his spirit gravitates, he can ward off corruption from all things, and bring good crops. That is why I call it nonsense, and do not believe it."

"Well," answered Lien Shu, "you don't ask a blind man's opinion of beautiful designs, nor do you invite a deaf man to a concert. And blindness and deafness are not physical only. There is blindness and deafness of the mind. His words are like the unspoiled virgin. The good influence of such a man with such a character fills all creation. Yet because a paltry generation cries for reform, you would have him busy himself about the details of an empire!

"Objective existences cannot harm. In a flood which reached the sky, he would not be drowned. In a drought, though metals ran liquid and mountains were scorched up, he would not be hot. Out of his very dust and siftings you might fashion two such men as Yao and Shun [6] . And you would have him occupy himself with objectives!"

A man of the Sung State carried some ceremonial caps to the Yu:eh tribes for sale. But the men of Yu:eh used to cut off their hair and paint their bodies, so that they had no use for such things.

The Emperor Yao ruled all under heaven and governed the affairs of the entire country. After he paid a visit to the four sages of the Miao-ku-yi Mountain, he felt on his return to his capital at Fenyang that the empire existed for him no more.

Hueitse [7] said to Chuangtse, "The Prince of Wei gave me a seed of a large-sized kind of gourd. I planted it, and it bore a fruit as big as a five bushel measure. Now had I used this for holding liquids, it would have been too heavy to lift; and had I cut it in half for ladles, the ladles would have been too flat for such purpose. Certainly it was a huge thing, but I had no use for it and so broke it up."

"It was rather you did not know how to use large things," replied Chuangtse. "There was a man of Sung who had a recipe for salve for chapped hands, his family having been silk-washers for generations. A stranger who had heard of it came and offered him a hundred ounces of silver for this recipe; whereupon he called together his clansmen and said, 'We have never made much money by silk-washing. Now, we can sell the recipe for a hundred ounces in a single day. Let the stranger have it.'

"The stranger got the recipe, and went and had an interview with the Prince of Wu. The Yu:eh State was in trouble, and the Prince of Wu sent a general to fight a naval battle with Yu:eh at the beginning of winter. The latter was totally defeated, and the stranger was rewarded with a piece of the King's territory. Thus, while the efficacy of the salve to cure chapped hands was in both cases the same, its applications were different. Here, it secured a title; there, the people remained silk-washers.

"Now as to your five-bushel gourd, why did you not make a float of it, and float about over river and lake? And you complain of its being too flat for holding things! I fear your mind is stuffy inside."

Hueitse said to Chuangtse, "I have a large tree, called the ailanthus. Its trunk is so irregular and knotty that it cannot be measured out for planks; while its branches are so twisted that they cannot be cut out into discs or squares. It stands by the roadside, but no carpenter will look at it. Your words are like that tree --big and useless, of no concern to the world."

"Have you never seen a wild cat," rejoined Chuangtse, "crouching down in wait for its prey? Right and left and high and low, it springs about, until it gets caught in a trap or dies in a snare. On the other hand, there is the yak with its great huge body. It is big enough in all conscience, but it cannot catch mice. Now if you have a big tree and are at a loss what to do with it, why not plant it in the Village of Nowhere, in the great wilds, where you might loiter idly by its side, and lie down in blissful repose beneath its shade? There it would be safe from the axe and from all other injury. For being of no use to others, what could worry its mind?"

ON LEVELLING ALL THINGS

Tsech'i of Nankuo sat leaning on a low table. Gazing up to heaven, he sighed and looked as though he had lost his mind.

Yench'eng Tseyu, who was standing by him, exclaimed, "What are you thinking about that your body should become thus like dead wood, your mind like burnt-out cinders? Surely the man now leaning on the table is not he who was here just now."

" My friend," replied Tsech'i, "your question is apposite. Today I have lost my Self.... Do you understand? ... Perhaps you only know the music of man, and not that of Earth. Or even if you have heard the music of Earth, perhaps you have not heard the music of Heaven."

"Pray explain," said Tseyu.

"The breath of the universe," continued Tsech'i, "is called wind. At times, it is inactive. But when active, all crevices resound to its blast. Have you never listened to its deafening roar?

"Caves and dells of hill and forest, hollows in huge trees of many a span in girth --some are like nostrils, and some like mouths, and others like ears, beam-sockets, goblets, mortars, or like pools and puddles. And the wind goes rushing through them, like swirling torrents or singing arrows, bellowing, sousing, trilling, wailing, roaring, purling, whistling in front and echoing behind, now soft with the cool blow, now shrill with the whirlwind, until the tempest is past and silence reigns supreme. Have you never witnessed how the trees and objects shake and quake, and twist and twirl?"

"Well, then," enquired Tseyu, "since the music of Earth consists of hollows and apertures, and the music of man of pipes and flutes, of what consists the music of Heaven?"

"The effect of the wind upon these various apertures," replied Tsech'i, "is not uniform, but the sounds are produced according to their individual capacities. Who is it that agitates their breasts?

"Great wisdom is generous; petty wisdom is contentious. Great speech is impassioned, small speech cantankerous.

"For whether the soul is locked in sleep or whether in waking hours the body moves, we are striving and struggling with the immediate circumstances. Some are easy-going and leisurely, some are deep and cunning, and some are secretive. Now we are frightened over petty fears, now disheartened and dismayed over some great terror. Now the mind flies forth like an arrow from a cross-bow, to be the arbiter of right and wrong. Now it stays behind as if sworn to an oath, to hold on to what it has secured. Then, as under autumn and winter's blight, comes gradual decay, and submerged in its own occupations, it keeps on running its course, never to return. Finally, worn out and imprisoned, it is choked up like an old drain, and the failing mind shall not see light again [8] .

"Joy and anger, sorrow and happiness, worries and regrets, indecision and fears, come upon us by turns, with everchanging moods, like music from the hollows, or like mushrooms from damp. Day and night they alternate within us, but we cannot tell whence they spring. Alas! Alas! Could we for a moment lay our finger upon their very Cause?

"But for these emotions I should not be. Yet but for me, there would be no one to feel them. So far we can go; but we do not know by whose order they come into play. It would seem there was a soul; [9] but the clue to its existence is wanting. That it functions is credible enough, though we cannot see its form. Perhaps it has inner reality without outward form.

"Take the human body with all its hundred bones, nine external cavities and six internal organs, all complete. Which part of it should I love best? Do you not cherish all equally, or have you a preference? Do these organs serve as servants of someone else? Since servants cannot govern themselves, do they serve as master and servants by turn? Surely there is some soul which controls them all.

"But whether or not we ascertain what is the true nature of this soul, it matters but little to the soul itself. For once coming into this material shape, it runs its course until it is exhausted. To be harassed by the wear and tear of life, and to be driven along without possibility of arresting one's course, --is not this pitiful indeed? To labor without ceasing all life, and then, without living to enjoy the fruit, worn out with labor, to depart, one knows not whither, --is not this a just cause for grief?"

"Men say there is no death --to what avail? The body decomposes, and the mind goes with it. Is this not a great cause for sorrow? Can the world be so dull as not to see this? Or is it I alone who am dull, and others not so?"

Now if we are to be guided by our prejudices, who shall be without a guide? What need to make comparisons of right and wrong with others? And if one is to follow one's own judgments according to his prejudices, even the fools have them! But to form judgments of right and wrong without first having a mind at all is like saying, "I left for Yu:eh today, and got there yesterday." Or, it is like assuming something which does not exist to exist. The (illusions of) assuming something which does not exist to exist could not be fathomed even by the divine Yu:; how much less could we?

For speech is not mere blowing of breath. It is intended to say some thing, only what it is intended to say cannot yet be determined. Is there speech indeed, or is there not? Can we, or can we not, distinguish it from the chirping of young birds?

How can Tao be obscured so that there should be a distinction of true and false? How can speech be so obscured that there should be a distinction of right and wrong? [10] Where can you go and find Tao not to exist? Where can you go and find that words cannot be proved? Tao is obscured by our inadequate understanding, and words are obscured by flowery expressions. Hence the affirmations and denials of the Confucian and Motsean [11] schools, each denying what the other affirms and affirming what the other denies. Each denying what the other affirms and affirming what the other denies brings us only into confusion.

There is nothing which is not this; there is nothing which is not that. What cannot be seen by what (the other person) can be known by myself. Hence I say, this emanates from that; that also derives from this. This is the theory of the interdependence of this and that (relativity of standards).

Nevertheless, life arises from death, and vice versa. Possibility arises from impossibility, and vice versa. Affirmation is based upon denial, and vice versa. Which being the case, the true sage rejects all distinctions and takes his refuge in Heaven (Nature). For one may base it on this, yet this is also that and that is also this. This also has its 'right' and 'wrong', and that also has its 'right' and 'wrong.' Does then the distinction between this and that really exist or not? When this (subjective) and that (objective) are both without their correlates, that is the very 'Axis of Tao.' And when that Axis passes through the center at which all Infinities converge, affirmations and denials alike blend into the infinite One. Hence it is said that there is nothing like using the Light.

To take a finger in illustration of a finger not being a finger is not so good as to take something which is not a finger to illustrate that a finger is not a finger. To take a horse in illustration of a horse not being a horse is not so good as to take something which is not a horse to illustrate that a horse is not a horse [12] . So with the universe which is but a finger, but a horse. The possible is possible: the impossible is impossible. Tao operates, and the given results follow; things receive names and are said to be what they are. Why are they so? They are said to be so! Why are they not so? They are said to be not so! Things are so by themselves and have possibilities by themselves. There is nothing which is not so and there is nothing which may not become so.

Therefore take, for instance, a twig and a pillar, or the ugly person and the great beauty, and all the strange and monstrous transformations. These are all levelled together by Tao. Division is the same as creation; creation is the same as destruction. There is no such thing as creation or destruction, for these conditions are again levelled together into One.

Only the truly intelligent understand this principle of the levelling of all things into One. They discard the distinctions and take refuge in the common and ordinary things. The common and ordinary things serve certain functions and therefore retain the wholeness of nature. From this wholeness, one comprehends, and from comprehension, one to the Tao. There it stops. To stop without knowing how it stops --this is Tao.

But to wear out one's intellect in an obstinate adherence to the individuality of things, not recognizing the fact that all things are One, --that is called "Three in the Morning." What is "Three in the Morning?" A keeper of monkeys said with regard to their rations of nuts that each monkey was to have three in the morning and four at night. At this the monkeys were very angry. Then the keeper said they might have four in the morning and three at night, with which arrangement they were all well pleased. The actual number of nuts remained the same, but there was a difference owing to (subjective evaluations of) likes and dislikes. It also derives from this (principle of subjectivity). Wherefore the true Sage brings all the contraries together and rests in the natural Balance of Heaven. This is called (the principle of following) two courses (at once).

The knowledge of the men of old had a limit. When was the limit? It extended back to a period when matter did not exist. That was the extreme point to which their knowledge reached. The second period was that of matter, but of matter unconditioned (undefined). The third epoch saw matter conditioned (defined), but judgments of true and false were still unknown. When these appeared, Tao began to decline. And with the decline of Tao, individual bias (subjectivity) arose.

Besides, did Tao really rise and decline? [13] In the world of (apparent) rise and decline, the famous musician Chao Wen did play the string instrument; but in respect to the world without rise and decline, Chao Wen did not play the string instrument. When Chao Wen stopped playing the string instrument, Shih K'uang (the music master) laid down his drum-stick (for keeping time), and Hueitse (the sophist) stopped arguing, they all understood the approach of Tao. These people are the best in their arts, and therefore known to posterity. They each loved his art, and wanted to excel in his own line. And because they loved their arts, they wanted to make them known to others. But they were trying to teach what (in its nature) could not be known. Consequently Hueitse ended in the obscure discussions of the "hard" and "white"; and Chao Wen's son tried to learn to play the stringed instrument all his life and failed. If this may be called success, then I, too, have succeeded. But if neither of them could be said to have succeeded, then neither I nor others have succeeded. Therefore the true Sage discards the light that dazzles and takes refuge in the common and ordinary. Through this comes understanding.

Suppose here is a statement. We do not know whether it belongs to one category or another. But if we put the different categories in one, then the differences of category cease to exist. However, I must explain. If there was a beginning, then there was a time before that beginning, and a time before the time which was before the time of that beginning. If there is existence, there must have been non-existence. And if there was a time when nothing existed, then there must have been a time when even nothing did not exist. All of a sudden, nothing came into existence. Could one then really say whether it belongs to the category of existence or of non-existence? Even the very words I have just now uttered, --I cannot say whether they say something or not.

There is nothing under the canopy of heaven greater than the tip of a bird's down in autumn, while the T'ai Mountain is small. Neither is there any longer life than that of a child cut off in infancy, while P'eng Tsu himself died young. The universe and I came into being together; I and everything therein are One.

If then all things are One, what room is there for speech? On the other hand, since I can say the word 'one' how can speech not exist? If it does exist, we have One and speech --two; and two and one --three [14] from which point onwards even the best mathematicians will fail to reach (the ultimate); how much more then should ordinary people fail?

Hence, if from nothing you can proceed to something, and subsequently reach there, it follows that it would be still easier if you were to start from something. Since you cannot proceed, stop here. Now Tao by its very nature can never be defined. Speech by its very nature cannot express the absolute. Hence arise the distinctions. Such distinctions are: "right" and "left," "relationship" and "duty," "division" and "discrimination, "emulation and contention. These are called the Eight Predicables.

Beyond the limits of the external world, the Sage knows that it exists, but does not talk about it. Within the limits of the external world, the Sage talks but does not make comments. With regard to the wisdom of the ancients, as embodied in the canon of Spring and Autumn, the Sage comments, but does not expound. And thus, among distinctions made, there are distinctions that cannot be made; among things expounded, there are things that cannot be expounded.

How can that be? it is asked. The true Sage keeps his knowledge within him, while men in general set forth theirs in argument, in order to convince each other. And therefore it is said that one who argues does so because he cannot see certain points.

Now perfect Tao cannot be given a name. A perfect argument does not employ words. Perfect kindness does not concern itself with (individual acts of) kindness [15] . Perfect integrity is not critical of others [16] Perfect courage does not push itself forward.

For the Tao which is manifest is not Tao. Speech which argues falls short of its aim. Kindness which has fixed objects loses its scope. Integrity which is obvious is not believed in. Courage which pushes itself forward never accomplishes anything. These five are, as it were, round (mellow) with a strong bias towards squareness (sharpness). Therefore that knowledge which stops at what it does not know, is the highest knowledge.

Who knows the argument which can be argued without words, and the Tao which does not declare itself as Tao? He who knows this may be said to enter the realm of the spirit [17] . To be poured into without becoming full, and pour out without becoming empty, without knowing how this is brought about, --this is the art of "Concealing the Light."

Of old, the Emperor Yao said to Shun, "I would smite the Tsungs, and the Kueis, and the Hsu:-aos. Since I have been on the throne, this has ever been on my mind. What do you think?"

"These three States," replied Shun, "lie in wild undeveloped regions. Why can you not shake off this idea? Once upon a time, ten suns came out together, and all things were illuminated thereby. How much greater should be the power of virtue which excels the suns?"

Yeh Ch'u:eh asked Wang Yi, saying, "Do you know for certain that all things are the same?"

"How can I know?" answered Wang Yi. "Do you know what you do not know?"

"How can I know!" replied Yeh Ch'u:eh. "But then does nobody know?"

"How can I know?" said Wang Yi. "Nevertheless, I will try to tell you. How can it be known that what I call knowing is not really not knowing and that what I call not knowing is not really knowing? Now I would ask you this, If a man sleeps in a damp place, he gets lumbago and dies. But how about an eel? And living up in a tree is precarious and trying to the nerves. But how about monkeys? Of the man, the eel, and the monkey, whose habitat is the right one, absolutely? Human beings feed on flesh, deer on grass, centipedes on little snakes, owls and crows on mice. Of these four, whose is the right taste, absolutely? Monkey mates with the dog-headed female ape, the buck with the doe, eels consort with fishes, while men admire Mao Ch'iang and Li Chi, at the sight of whom fishes plunge deep down in the water, birds soar high in the air, and deer hurry away. Yet who shall say which is the correct standard of beauty? In my opinion, the doctrines of humanity and justice and the paths of right and wrong are so confused that it is impossible to know their contentions."

"If you then," asked Yeh Ch'u:eh, "do not know what is good and bad, is the Perfect Man equally without this knowledge?" "The Perfect Man," answered Wang Yi, "is a spiritual being. Were the ocean itself scorched up, he would not feel hot. Were the great rivers frozen hard, he would not feel cold. Were the mountains to be cleft by thunder, and the great deep to be thrown up by storm, he would not tremble with fear. Thus, he would mount upon the clouds of heaven, and driving the sun and the moon before him, pass beyond the limits of this mundane existence. Death and life have no more victory over him. How much less should he concern himself with the distinctions of profit and loss?"

Chu: Ch'iao addressed Ch'ang Wutse as follows: "I heard Confucius say, 'The true Sage pays no heed to worldly affairs. He neither seeks gain nor avoids injury. He asks nothing at the hands of man and does not adhere to rigid rules of conduct. Sometimes he says something without speaking and sometimes he speaks without saying anything. And so he roams beyond the limits of this mundane world. 'These,' commented Confucius, 'are futile fantasies.' But to me they are the embodiment of the most wonderful Tao. What is your opinion?"

"These are things that perplexed even the Yellow Emperor," replied Ch'ang Wutse. "How should Confucius know? You are going too far ahead. When you see a hen's egg, you already expect to hear a cock crow. When you see a sling, you are already expected to have broiled pigeon. I will say a few words to you at random, and do you listen at random.

"How does the Sage seat himself by the sun and moon, and hold the universe in his grasp? He blends everything into one harmonious whole, rejecting the confusion of this and that. Rank and precedence, which the vulgar sedulously cultivate, the Sage stolidly ignores, amalgamating the disparities of ten thousand years into one pure mold. The universe itself, too, conserves and blends all in the same manner.

"How do I know that love of life is not a delusion after all? How do I know but that he who dreads death is not as a child who has lost his way and does not know his way home?

"The Lady Li Chi was the daughter of the frontier officer of Ai. When the Duke of Chin first got her, she wept until the bosom of her dress was drenched with tears. But when she came to the royal residence, shared with the Duke his luxurious couch, and ate rich food, she repented of having wept. How then do I know but that the dead may repent of having previously clung to life?

"Those who dream of the banquet, wake to lamentation and sorrow. Those who dream of lamentation and sorrow wake to join the hunt. While they dream, they do not know that they are dreaming. Some will even interpret the very dream they are dreaming; and only when they awake do they know it was a dream. By and by comes the great awakening, and then we find out that this life is really a great dream. Fools think they are awake now, and flatter themselves they know --this one is a prince, and that one is a shepherd. What narrowness of mind! Confucius and you are both dreams; and I who say you are dreams --I am but a dream myself. This is a paradox. Tomorrow a Sage may arise to explain it; but that tomorrow will not be until ten thousand generations have gone by. Yet you may meet him around the corner.

"Granting that you and I argue. If you get the better of me, and not I of you, are you necessarily right and I wrong? Or if I get the better of you and not you of me, am I necessarily right and you wrong? Or are we both partly right and partly wrong? Or are we both wholly right and wholly wrong? You and I cannot know this, and consequently we all live in darkness.

"Whom shall I ask as arbiter between us? If I ask someone who takes your view, he will side with you. How can such a one arbitrate between us? If I ask someone who takes my view, he will side with me. How can such a one arbitrate between us? If I ask someone who differs from both of us, he will be equally unable to decide between us, since he differs from both of us. And if I ask someone who agrees with both of us, he will be equally unable to decide between us, since he agrees with both of us. Since then you and I and other men cannot decide, how can we depend upon another? The words of arguments are all relative; if we wish to reach the absolute, we must harmonize them by means of the unity of God, and follow their natural evolution, so that we may complete our allotted span of life.

"But what is it to harmonize them by means of the unity of God? It is this. The right may not be really right. What appears so may not be really so. Even if what is right is really right, wherein it differs from wrong cannot be made plain by argument. Even if what appears so is really so, wherein it differs from what is not so also cannot be made plain by argument.

"Take no heed of time nor of right and wrong. Passing into the realm of the Infinite, take your final rest therein." The Penumbra said to the Umbra, "At one moment you move: at another you are at rest. At one moment you sit down: at another you get up. Why this instability of purpose?"

"Perhaps I depend," replied the Umbra, "upon something which causes me to do as I do; and perhaps that something depends in turn upon something else which causes it to do as it does. Or perhaps my dependence is like (the unconscious movements) of a snake's scales or of a cicada's wings. How can I tell why I do one thing, or why I do not do another?"

Once upon a time, I, Chuang Chou [18] , dreamt I was a butterfly, fluttering hither and thither, to all intents and purposes a butterfly. I was conscious only of my happiness as a butterfly, unaware that I was Chou. Soon I awaked, and there I was, veritably myself again. Now I do not know whether I was then a man dreaming I was a butterfly, or whether I am now a butterfly, dreaming I am a man. Between a man and a butterfly there is necessarily a distinction. The transition is called the transformation of material things [19] .

THE PRESERVATION OF LIFE

Human life is limited, but knowledge is limitless. To drive the limited in pursuit of the limitless is fatal; and to presume that one really knows is fatal indeed!

In doing good, avoid fame. In doing bad, avoid disgrace. Pursue a middle course as your principle. Thus you will guard your body from harm, preserve your life, fulfil your duties by your parents, and live your allotted span of life.

Prince Huei's cook was cutting up a bullock. Every blow of his hand, every heave of his shoulders, every tread of his foot, every thrust of his knee, every whshh of rent flesh, every chhk of the chopper, was in perfect rhythm, --like the dance of the Mulberry Grove, like the harmonious chords of Ching Shou.

"Well done!" cried the Prince. "Yours is skill indeed!"

"Sire," replied the cook laying down his chopper, "I have always devoted myself to Tao, which is higher than mere skill. When I first began to cut up bullocks, I saw before me whole bullocks. After three years' practice, I saw no more whole animals. And now I work with my mind and not with my eye. My mind works along without the control of the senses. Falling back upon eternal principles, I glide through such great joints or cavities as there may be, according to the natural constitution of the animal. I do not even touch the convolutions of muscle and tendon, still less attempt to cut through large bones.

"A good cook changes his chopper once a year, --because he cuts. An ordinary cook, one a month, --because he hacks. But I have had this chopper nineteen years, and although I have cut up many thousand bullocks, its edge is as if fresh from the whetstone. For at the joints there are always interstices, and the edge of a chopper being without thickness, it remains only to insert that which is without thickness into such an interstice. Indeed there is plenty of room for the blade to move about. It is thus that I have kept my chopper for nineteen years as though fresh from the whetstone.

"Nevertheless, when I come upon a knotty part which is difficult to tackle, I am all caution. Fixing my eye on it, I stay my hand, and gently apply my blade, until with a hwah the part yields like earth crumbling to the ground. Then I take out my chopper and stand up, and look around, and pause with an air of triumph. Then wiping my chopper, I put it carefully away."

"Bravo!" cried the Prince. "From the words of this cook I have learned how to take care of my life."

When Hsien, of the Kungwen family, beheld a certain official, he was horrified, and said, "Who is that man? How came he to lose a leg? Is this the work of God, or of man?"

"Why, of course, it is the work of God, and not of man," was the reply. "God made this man one-legged. The appearance of men is always balanced. From this it is clear that God and not man made him what he is."

A pheasant of the marshes may have to go ten steps to get a peck, a hundred to get a drink. Yet pheasants do not want to be fed in a cage. For although they might have less worries, they would not like it. When Laotse died, Ch'in Yi went to the funeral. He uttered three yells and departed. A disciple asked him saying, "Were you not our Master's friend?"

"I was," replied Ch'in Yi.

"And if so, do you consider that a sufficient expression of grief at his death?" added the disciple.

"I do," said Ch'in Yi. "I had thought he was a (mortal) man, but now I know that he was not. When I went in to mourn, I found old persons weeping as if for their children, young ones wailing as if for their mothers. When these people meet, they must have said words on the occasion and shed tears without any intention. (To cry thus at one's death) is to evade the natural principles (of life and death) and increase human attachments, forgetting the source from which we receive this life. The ancients called this 'evading the retribution of Heaven.' The Master came, because it was his time to be born; He went, because it was his time to go away. Those who accept the natural course and sequence of things and live in obedience to it are beyond joy and sorrow. The ancients spoke of this as the emancipation from bondage. The fingers may not be able to supply all the fuel, but the fire is transmitted, and we know not when it will come to an end."

THIS HUMAN WORLD

Yen huei [20] went to take leave of Confucius. "Whither are you bound?" asked the Master.

"I am going to the State of Wei," was the reply.

"And what do you propose to do there?" continued Confucius.

"I hear," answered Yen Huei, "that the Prince of Wei is of mature age, but of an unmanageable disposition. He behaves as if the people were of no account, and will not see his own faults. He disregards human lives and the people perish; and their corpses lie about like so much under growth in a marsh. The people do not know where to turn for help. And I have heard you say that if a state be well governed, it may be passed over; but that if it be badly governed, then we should visit it. At the door of physicians there are many sick people. I would test my knowledge in this sense, that perchance I may do some good at that state."

"Alas!" cried Confucius, "you will be only going to your doom. For Tao must not bustle about. If it does it will have divergent aims. From divergent aims come restlessness; from restlessness comes worry, and from worry one reaches the stage of being beyond hope. The Sages of old first strengthened their own character before they tried to strengthen that of others. Before you have strengthened your own character, what leisure have you to attend to the doings of wicked men? Besides, do you know into what virtue evaporates by motion and where knowledge ends? Virtue evaporates by motion into desire for fame and knowledge ends in contentions. In the struggle for fame men crush each other, while their wisdom but provokes rivalry. Both are instruments of evil, and are not proper principles of living.

"Besides, if before one's own solid character and integrity become an influence among men and before one's own disregard for fame reaches the hearts of men, one should go and force the preaching of charity and duty and the rules of conduct on wicked men, he would only make these men hate him for his very goodness. Such a person may be called a messenger of evil. A messenger of evil will be the victim of evil from others. That, alas! will be your end.

"On the other hand, if the Prince loves the good and hates evil, what object will you have in inviting him to change his ways? Before you have opened your mouth, the Prince himself will have seized the opportunity to wrest the victory from you. Your eyes will be dazzled, your expression fade, your words will hedge about, your face will show confusion, and your heart will yield within you. It will be as though you took fire to quell fire, water to quell water, which is known as aggravation. And if you begin with concessions, there will be no end to them. If you neglect this sound advice and talk too much, you will die at the hands of that violent man.

"Of old, Chieh murdered Kuanlung P'ang, and Chou slew Prince Pikan. Their victims were both men who cultivated themselves and cared for the good of the people, and thus offended their superiors. Therefore, their superiors got rid of them, because of their goodness. This was the result of their love for fame.

"Of old, Yao attacked the Ts'ung-chih and Hsu:-ao countries, and Ya attacked the Yu-hus. The countries were laid waste, their inhabitants slaughtered, their rulers killed. Yet they fought without ceasing, and strove for material objects to the last. These are instances of striving for fame or for material objects. Have you not heard that even Sages cannot overcome this love of fame and this desire for material objects (in rulers)? Are you then likely to succeed? But of course you have a plan. Tell it to me."

"Gravity of demeanor and humility; persistence and singleness of purpose, --will this do?" replied Yen Huei. "Alas, no," said Confucius, "how can it? The Prince is a haughty person, filled with pride, and his moods are fickle. No one opposes him, and so he has come to take actual pleasure in trampling upon the feelings of others. And if he has thus failed in the practice of routine virtues, do you expect that he will take readily to higher ones? He will persist in his ways, and though outwardly he may agree with you, inwardly he will not repent. How then will you make him mend his ways?"

"Why, then," (replied Yen Huei) "I can be inwardly straight, and outwardly yielding, and I shall substantiate what I say by appeals to antiquity. He who is inwardly straight is a servant of God. And he who is a servant of God knows that the Son of Heaven and himself are equally the children of God [21] . Shall then such a one trouble whether his words are approved or disapproved by man? Such a person is commonly regarded as an (innocent) child. This is to be a servant of God. He who is outwardly yielding is a servant of man. He bows, he kneels, he folds his hands --such is the ceremonial of a minister. What all men do, shall I not do also? What all men do, none will blame me for doing. This is to be a servant of man. He who substantiates his words by appeals to antiquity is a servant of the Sages of old. Although I utter the words of warning and take him to task, it is the Sages of old who speak, and not I. Thus I shall not receive the blame for my uprightness. This is to be the servant of the Sages of old. Will this do?"

"No! How can it?" replied Confucius. "Your plans are too many. You are firm, but lacking in prudence. However, you are only narrow minded, but you will not get into trouble; but that is all. You will still be far from influencing him because your own opinions are still too rigid."

"Then," said Yen Huei, "I can go no further. I venture to ask for a method."

Confucius said, "Keep fast, and I shall tell you. Will it be easy for you when you still have a narrow mind? He who treats things as easy will not be approved by the bright heaven."

"My family is poor," replied Yen Huei, "and for many months we have tasted neither wine nor flesh. Is that not fasting?"

"That is a fast according to the religious observances," answered Confucius, "but not the fasting of the heart."

"And may I ask," said Yen Huei, "in what consists the fasting of the heart?"

"Concentrate your will. Hear not with your ears, but with your mind; not with your mind, but with your spirit. Let your hearing stop with the ears, and let your mind stop with its images. Let your spirit, however, be like a blank, passively responsive to externals. In such open receptivity only can Tao abide. And that open receptivity is the fasting of the heart."

"Then," said Yen Huei, "the reason I could not use this method was because of consciousness of a self. If I could apply this method, the assumption of a self would have gone. Is this what you mean by the receptive state?"

"Exactly so," replied the Master. "Let me tell you. Enter this man's service, but without idea of working for fame. Talk when he is in a mood to listen, and stop when he is not. Do without any sort of labels or self- advertisements. Keep to the One and let things take their natural course. Then you may have some chance of success. It is easy to stop walking: the trouble is to walk without touching the ground. As an agent of man, it is easy to use artificial devices; but not as an agent of God. You have heard of winged creatures flying. You have never heard of flying without wings. You have heard of men being wise with knowledge. You have never heard of men wise without knowledge "Look at that emptiness. There is brightness in an empty room. Good luck dwells in repose. If there is not (inner) repose, your mind will be galloping about though you are sitting still. Let your ears and eyes communicate within but shut out all knowledge from the mind. Then the spirits will come to dwell therein, not to mention man. This is the method for the transformation (influencing) of all Creation. It was the key to the influence of Yu and Shun, and the secret of the success of Fu Hsi and Chi Chu. How much more should the common man follow the same rule?"

[Two sections are omitted here. --Ed.]

A certain carpenter Shih was travelling to the Ch'i State. On reaching Shady Circle, he saw a sacred li tree in the temple to the God of Earth. It was so large that its shade could cover a herd of several thousand cattle. It was a hundred spans in girth, towering up eighty feet over the hilltop, before it branched out. A dozen boats could be cut out of it. Crowds stood gazing at it, but the carpenter took no notice, and went on his way without even casting a look behind. His apprentice however took a good look at it, and when he caught up with his master, said, "Ever since I have handled an adze in your service, I have never seen such a splendid piece of timber. How was it that you, Master, did not care to stop and look at it?"

"Forget about it. It's not worth talking about," replied his master. "It's good for nothing. Made into a boat, it would sink; into a coffin, it would rot; into furniture, it would break easily; into a door, it would sweat; into a pillar, it would be worm-eaten. It is wood of no quality, and of no use. That is why it has attained its present age."

When the carpenter reached home, he dreamt that the spirit of the tree appeared to him in his sleep and spoke to him as follows: "What is it you intend to compare me with? Is it with fine-grained wood? Look at the cherry-apple, the pear, the orange, the pumelo, and other fruit bearers? As soon as their fruit ripens they are stripped and treated with indignity. The great boughs are snapped off, the small ones scattered abroad. Thus do these trees by their own value injure their own lives. They cannot fulfil their allotted span of years, but perish prematurely because they destroy themselves for the (admiration of) the world. Thus it is with all things. Moreover, I tried for a long period to be useless. Many times I was in danger of being cut down, but at length I have succeeded, and so have become exceedingly useful to myself. Had I indeed been of use, I should not be able to grow to this height. Moreover, you and I are both created things. Have done then with this criticism of each other. Is a good-for-nothing fellow in imminent danger of death a fit person to talk of a good-for-nothing tree?" When the carpenter Shih awaked and told his dream, his apprentice said, "If the tree aimed at uselessness, how was it that it became a sacred tree?"

"Hush!" replied his master. "Keep quiet. It merely took refuge in the temple to escape from the abuse of those who do not appreciate it. Had it not become sacred, how many would have wanted to cut it down! Moreover, the means it adopts for safety is different from that of others, and to criticize it by ordinary standards would be far wide of the mark."

Tsech'i of Nan-po was travelling on the hill of Shang when he saw a large tree which astonished him very much. A thousand chariot teams of four horses could find shelter under its shade.

The Tao Te Ching - Translation by Stan Rosenthal

http://qi.gaia.com — Wed, 05 Sep 2007 18:17:27 GMT

Index

1. The Embodiment of Tao
2. Letting Go of Comparisons
3. Without Seeking Acclaim
4. The Unfathomable Tao
5. Without Intention
6. Completion
7. Sheathing the Light
8. The Way of Water
9. Without Extremes
10. Cleaning the Dark Mirror
11. The Utility of Non-Existence
12. The Repression of Desires
13. Unmoved and Unmoving
14. Experiencing the Mystery
15. Manifesting of Tao in Man
16. Returning to the Root
17. Leadership by Exception
18. The Decay of Ethics
19. Returning to Naturaliness
20. Being Different from Ordinary Men
21. Finding the Essence of Tao
22. Yielding to Maintain Integrity
23. Accepting the Irrevocable
24. Excess
25. The Creative Principle of Tao
26. Centring
27. Following the Tao
28. Retaining Integrity
29. Taking No Action
30. A Caveat against Violence
31. Maintaining Peace
32. If the Tao were Observed
33. Without Force, without Perishing
34. Without Contriving
35. The Benevolent Host
36. Overcoming
37. The Exercise of Leadership
38. The Concerns of the Great
39. Sufficiency and Quietness
40. Being and Not Being
41. Sameness and Difference

42. The Transformations of the Tao
43. At One with the Tao
44. Sufficiency
45. Changes
46. Moderating Desire and Ambition
47. Discovering the Distant
48. Forgetting Knowledge
49. The Virtue of Receptivity
50. The Value Set on Life
51. The Nourishment of the Tao
52. Returning to the Source
53. Evidence
54. Cultivating Insight
55. Mysterious Virtue
56. Virtuous Passivity
57. Simplification
58. Transformations according to Circumstances
59. Guarding the Tao
60. Ruling
61. Humility
62. Sharing the Treasure
63. Beginning and Completing
64. Staying with the Mystery
65. Virtuous Government
66. Leading from Behind
67. The Three Precious Attributes
68. Without Desire
69. The Use of the Mysterious Tao
70. Hidden Identity
71. Without Sickness
72. Loving the Self
73. Acting with a Sufficiency
74. Usurping the Tao
75. Injuring through Greed
76. Against Trusting in Strength
77. The Way of the Tao
78. Sincerity
79. Fulfilling One’s Obligations
80. Standing Alone
81. Manifesting Simplicity

To the Introductory Notes

1. THE EMBODIMENT OF TAO

Even the finest teaching is not the Tao itself.
Even the finest name is insufficient to define it.
Without words, the Tao can be experienced,
and without a name, it can be known.

To conduct one’s life according to the Tao,
is to conduct one’s life without regrets;
to realize that potential within oneself
which is of benefit to all.

Though words or names are not required
to live one’s life this way,
to describe it, words and names are used,
that we might better clarify
the way of which we speak,
without confusing it with other ways
in which an individual might choose to live.

Through knowledge, intellectual thought and words,
the manifestations of the Tao are known,
but without such intellectual intent
we might experience the Tao itself.

Both knowledge and experience are real,
but reality has many forms,
which seem to cause complexity.

By using the means appropriate,
we extend ourselves beyond
the barriers of such complexity,
and so experience the Tao.

2. LETTING GO OF COMPARISONS

We cannot know the Tao itself,
nor see its qualities direct,
but only see by differentiation,
that which it manifests.

Thus, that which is seen as beautiful
is beautiful compared with that
which is seen as lacking beauty;
an action considered skilled
is so considered in comparison
with another, which seems unskilled.

That which a person knows he has
is known to him by that which he does not have,
and that which he considers difficult
seems so because of that which he can do with ease.
One thing seems long by comparison with that
which is, comparatively, short.
One thing is high because another thing is low;
only when sound ceases is quietness known,
and that which leads
is seen to lead only by being followed.
In comparison, the sage,
in harmony with the Tao,
needs no comparisons,
and when he makes them, knows
that comparisons are judgements,
and just as relative to he who makes them,
and to the situation,
as they are to that on which
the judgement has been made.

Through his experience,
the sage becomes aware that all things change,
and that he who seems to lead,
might also, in another situation, follow.
So he does nothing; he neither leads nor follows.
That which he does is neither big nor small;
without intent, it is neither difficult,
nor done with ease.
His task completed, he then lets go of it;
seeking no credit, he cannot be discredited.
Thus, his teaching lasts for ever,
and he is held in high esteem.

3. WITHOUT SEEKING ACCLAIM

By retaining his humility,
the talented person who is also wise,
reduces rivalry.

The person who possesses many things,
but does not boast of his possessions,
reduces temptation, and reduces stealing.

Those who are jealous of the skills or things
possessed by others,
most easily themselves become possessed by envy.

Satisfied with his possessions,
the sage eliminates the need to steal;
at one with the Tao,
he remains free of envy,
and has no need of titles.

By being supple, he retains his energy.
He minimizes his desires,
and does not train himself in guile,
nor subtle words of praise.
By not contriving, he retains
the harmony of his inner world,
and so remains at peace within himself.

It is for reasons such as these,
that an administration
which is concerned
with the welfare of those it serves,
does not encourage status
and titles to be sought,
nor encourage rivalry.

Ensuring a sufficiency for all,
helps in reducing discontent.

Administrators who are wise
do not seek honours for themselves,
nor act with guile
towards the ones they serve.

4. THE UNFATHOMABLE TAO

It is the nature of the Tao,
that even though used continuously,
it is replenished naturally,
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”.

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.

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
is not enlightened,
and he who is self-righteous
does not gain respect
from those who are meritous;
thus, he gains nothing,
and will fall into disrepute.

Since striving,
boasting and self-righteousness,
are all unnecessary traits,
the sage considers them excesses,
and has no need of them.

25. THE CREATIVE PRINCIPLE OF TAO

The creative principle unifies
the inner and external worlds.
It does not depend on time or space,
is ever still and yet in motion;
thereby it creates all things,
and is therefore called
‘the creative and the absolute’;
its ebb and its flow extend to infinity.

We describe the Tao as being great;
we describe the universe as great;
nature too, we describe as great,
and man himself is great.

Man’s laws should follow natural laws,
just as nature gives rise to physical laws,
whilst following from universal law,
which follows the Tao.

26. CENTRING

The natural way is the way of the sage,
serving as his dwelling,
providing his centre deep within,
whether in his home or journeying.

Even when he travels far,
he is not separate
from his own true nature.
Maintaining awareness of natural beauty,
he still does not forget his purpose.

Although he may dwell in a grand estate,
simplicity remains his guide,
for he is full aware, that losing it,
his roots as well would disappear.
So he is not restless,
lest he loses the natural way.

Similarly, the people’s leader
is not flippant in his role, nor restless,
for these could cause the loss
of the roots of leadership.

27. FOLLOWING THE TAO

The sage follows the natural way,
doing what is required of him.

Like an experienced tracker,
he leaves no tracks;
like a good speaker, his speech is fluent;
He makes no error, so needs no tally;
like a good door, which needs no lock,
he is open when it is required of him,
and closed at other times;
like a good binding, he is secure,
without the need of borders.

Knowing that virtue may grow from example,
this is the way in which the sage teaches,
abandoning no one who stops to listen.
Thus, from experience of the sage,
all might learn, and so might gain.

There is mutual respect twixt teacher and pupil,
for, without respect, there would be confusion.

28. RETAINING INTEGRITY

Whilst developing creativity,
also cultivate receptivity.
Retain the mind like that of a child,
which flows like running water.

When considering any thing,
do not lose its opposite.
When thinking of the finite,
do not forget infinity;

Act with honour, but retain humility.
By acting according to the way of the Tao,
set others an example.

By retaining the integrity
of the inner and external worlds,
true selfhood is maintained,
and the inner world made fertile.

29. TAKING NO ACTION

The external world is fragile,
and he who meddles with its natural way,
risks causing damage to himself.
He who tries to grasp it,
thereby loses it.

It is natural for things to change,
sometimes being ahead, sometimes behind.

There are times when even breathing
may be difficult,
whereas its natural state is easy.

Sometimes one is strong,
and sometimes weak,
sometimes healthy,
and sometimes sick,
sometimes is first,
and at other times behind.

The sage does not try
to change the world by force,
for he knows that force results in force.
He avoids extremes and excesses,
and does not become complacent.

30. A CAVEAT AGAINST VIOLENCE

When leading by the way of the Tao,
abominate the use of force,
for it causes resistance, and loss of strength,
showing the Tao has not been followed well.
Achieve results but not through violence,
for it is against the natural way,
and damages both others’ and one’s own true self.

The harvest is destroyed in the wake of a great war,
and weeds grow in the fields in the wake of the army.

The wise leader achieves results,
but does not glory in them;
is not proud of his victories,
and does not boast of them.
He knows that boasting is not the natural way,
and that he who goes against that way,
will fail in his endeavours.

31. MAINTAINING PEACE

Weapons of war are instruments of fear,
and are abhorred by those who follow the Tao.
The leader who follows the natural way
does not abide them.

The warrior king leans to his right,
from whence there comes his generals’ advice,
but the peaceful king looks to his left,
where sits his counsellor of peace.
When he looks to his left, it is a time of peace,
and when to the right, a time for sorrow.

Weapons of war are instruments of fear,
and are not favoured by the wise,
who use them only when there is no choice,
for peace and stillness are dear to their hearts,
and victory causes them no rejoicing.

To rejoice in victory is to delight in killing;
to delight in killing is to have no self-being.

The conduct of war is that of a funeral;
when people are killed, it is a time of mourning.
This is why even victorious battle
should be observed without rejoicing.

32. IF THE TAO WERE OBSERVED

The Tao is eternal, but does not have fame;
like the uncarved block, its worth seems small,
though its value to man is beyond all measure.
Were it definable, it could then be used
to obviate conflict, and the need
to teach the way of the Tao;
all men would abide in the peace of the Tao;
sweet dew would descend to nourish the earth.

When the Tao is divided,
there is a need for names,
for, like the block which is carved,
its parts then are seen.

By stopping in time
from torment and conflict,
strife is defeated, and danger averted.
The people then seek the wisdom of Tao,
just as all rivers flow to the great sea.

33. WITHOUT FORCE: WITHOUT PERISHING

Knowledge frequently results
from knowing others,
but the man who is awakened,
has seen the uncarved block.

Others might be mastered by force,
but to master one’s self
requires the Tao.

He who has many material things,
may be described as rich,
but he who knows he has enough,
and is at one with the Tao,
might have enough of material things,
and have self-being as well.

Will-power may bring perseverance;
but to have tranquility is to endure,
being protected for all his days.

He whose ideas remain in the world,
is present for all time.

34. WITHOUT CONTRIVING

All things may act, without exclusion,
according to the natural way,
which fulfills its purpose silently,
and with no claim.
Being an aspect of natural order,
it is not the ruler of any thing,
but remains the source of their nourishment.
It cannot be seen; it has no intention,
but all natural things rely on its presence.
When all things return to it,
it does not enslave them,
so unmanifested, its greatness prevails.

Modelling himself upon the Tao,
he who is wise, does not contrive,
but is content with what he achieves.

35. THE BENEVOLENT HOST

The wise man acts at one with the Tao,
for he knows it is here that peace is found.
It is for this reason that he is sought.

Whilst guests enjoy good music and food,
as these are supplied by a benevolent host,
a description of Tao seems without form,
for it cannot be heard and cannot be seen.
But when the music and food are all ended,
the taste of the Tao still remains.

36. OVERCOMING

It is the way of the Tao,
that things which expand might also shrink;
that he who is strong, will at some time be weak,
that he who is raised will then be cast down,
and that all men have a need to give,
and also have a need to receive.

The biggest fish stay deep in the pond,
and a country’s best weapons
should be kept locked away.
That which is soft and supple,
may overcome the hard and strong.

37. THE EXERCISE OF LEADERSHIP

The way of nature is not contrived,
yet nothing which is required
is left undone.

Observing nature, the wise leader knows this,
and replaces desire with dispassion,
thus saving that energy, otherwise spent,
which has not been wasted away.

The wise leader knows
his actions must be
without the use of forced energy.

He knows that more
is still required,
for he also knows
that he must act
without deliberate intent,
of having no intention.

To act without contrived intent
is to act without contriving,
and is the way of nature,
and so is the way of the Tao.

38. THE CONCERNS OF THE GREAT

A truly good man is unaware
of the good deeds he performs.
Conversely, a foolish man must try
continuously to be good.

A good man seems to do little or nought,
yet he leaves nothing undone.
A foolish man must always strive,
whilst leaving much undone.

The man who is truly wise and kind
leaves nothing to be done,
but he who only acts
according to his nation’s law
leaves many things undone.

A disciplinarian wanting something done
rolls up his sleeves,
enforcing it with violence.

It may be that goodness still remains,
even when the natural way is lost,
and that kindness still exists
when goodness is forgotten.
It may be that justice still remains
when the people are no longer kind,
and when this is lost, that ritual still remains.
However, ritual may be performed
only as an act of faith,
and may be the beginning of confusion,
for even divination and the such
are but the flowery trappings of the Tao,
and are the beginning of great folly.

He who is truly great
does not upon the surface dwell,
but on what lies beneath.
It is said that the fruit is his concern,
rather than the flower.
Each must decide what it might be he seeks,
the flowery trapping,
which comes to summer fullness first,
or the fruit which is beneath.

39. SUFFICIENCY AND QUIETNESS

From the principle which is called the Tao,
the sky, the earth, and creativity are one,
the sky is clear, the earth is firm,
and the spirit of the inner world is full.

When the ruler of the land is whole,
the nation too is strong, alive and well,
and the people have sufficient
to meet their earthly needs.

When the daytime sky is dark
and overcast like night,
the nation and its people
will surely suffer much.

The firmness of the dew filled earth
gives it its life;
the energy of the inner world
prevents its becoming drained of strength;
its fullness prevents it running dry.
The growth of all things
prevents their dying.

The work of the leader should ensure
the prosperity of the populace.
So it is said,

“humility is the root; of great nobility;; the low forms a foundation; for the great;; and princes consider themselves; to be of little worth”.
Each depends on humility therefore; it is of no advantage to have too much success, so do not sound loudly like jade bells, nor clatter like stone chimes.
40. BEING AND NOT BEING
The motion of nature is cyclic and returning. Its way is to yield, for to yield is to become. All things are born of being; being is born of non-being.
41. SAMENESS AND DIFFERENCE
On hearing of the Tao, the wise student’s practice is with diligence; the average student attends to his practice when his memory reminds him so to do; and the foolish student laughs. But we do well to remember that with no sudden laughter, there would be no natural way. Thus it is said,: “There are times when even brightness seems dim;; when progress seems like regression;; when the easy seems most difficult,; and virtue seems empty, inadequate and frail;; times when purity seems sullied;; when even reality seems unreal,; and when a square seems to have corners;; when even great talent is of no avail,; and the highest note cannot be heard;; when the formed seems formless,; and when the way of nature is out of sight”.
Even in such times as these, the natural way still nourishes, that all things may be fulfilled.
42. THE TRANSFORMATIONS OF THE TAO
The Tao existed before its name, and from its name, the opposites evolved, giving rise to three divisions, and then to names abundant.
These things embrace receptively, achieving inner harmony, and by their unity create the inner world of man.
No man wishes to be seen
as worthless in another’s eyes,
but the wise leader describes himself this way,
for he knows that one may gain by losing,
and lose by gaining,
and that a violent man
will not die a natural death.

43. AT ONE WITH TAO
Only the soft overcomes the hard,
by yielding, bringing it to peace.
Even where there is no space,
that which has no substance enters in.

Through these things is shown
the value of the natural way.
The wise man understands full well,
that wordless teaching can take place,
and that actions should occur
without the wish for self-advancement.

44. SUFFICIENCY

A contented man knows himself to be
more precious even than fame,
and so, obscure, remains.

He who is more attached to wealth
than to himself,
suffers more heavily from loss.

He who knows when to stop, might lose,
but in safety stays.

45. CHANGES

In retrospect, even those accomplishments
which seemed perfect when accomplished,
may seem imperfect and ill formed,
but this does not mean that such accomplishments
have outlived their usefulness.

That which once seemed full,
may later empty seem,
yet still be unexhausted.
That which once seemed straight
may seem twisted when seen once more;
intelligence can seem stupid,
and eloquence seem awkward;
movement may overcome the cold,
and stillness, heat,
but stillness in movement
is the way of the Tao.

46. MODERATING DESIRE AND AMBITION

When the way of nature is observed,
all things serve their function;
horses drawing carts, and pulling at the plough.
But when the natural way is not observed,
horses are bred for battle and for war.

Desire and wanting cause discontent,
whilst he who knows sufficiency
more easily has what he requires.

47. DISCOVERING THE DISTANT

The Tao may be known and observed
without the need of travel;
the way of the heavens might be well seen
without looking through a window.

The further one travels,
the less one knows.
So, without looking, the sage sees all,
and by working without self-advancing thought,
he discovers the wholeness of the Tao.

48. FORGETTING KNOWLEDGE

When pursuing knowledge,
something new is acquired each day.
But when pursuing the way of the Tao,
something is subtracted;
less striving occurs,
until there is no striving.

When effort is uncontrived,
nothing is left undone;
the way of nature rules
by allowing things to take their course,
not by contriving to change.

49. THE VIRTUE OF RECEPTIVITY

The sage is not mindful for himself,
but is receptive to others’ needs.
Knowing that virtue requires great faith,
he has that faith, and is good to all;
irrespective of others’ deeds,
he treats them according to their needs.

He has humility and is shy,
thus confusing other men.
They see him as they might a child,
and sometimes listen to his words.

50. THE VALUE SET ON LIFE

In looking at the people, we might see
that in the space twixt birth and death,
one third follow life, and one third death,
and those who merely pass from birth to death,
are also one third of those we see.

He who lives by the way of the Tao,
travels without fear of ferocious beasts,
and will not be pierced in an affray,
for he offers no resistance.
The universe is the centre of his world,
so in the inner world
of he who lives within the Tao,
there is no place
where death can enter in.

51. THE NOURISHMENT OF THE TAO

All physical things arise
from the principle which is absolute;
the principle which is the natural way.

All living things are formed by being,
and shaped by their environment,
growing if nourished well by virtue;
the being from non-being.

All natural things respect the Tao,
giving honour to its virtue,
although the Tao does not expect,
nor look for honour or respect.

The virtue of the natural way
is that all things are born of it;
it nourishes and comforts them;
develops, shelters and cares for them,
protecting them from harm.

The Tao creates, not claiming credit,
and guides without interfering.

52. RETURNING TO THE SOURCE

The virtue of Tao governs its natural way.
Thus, he who is at one with it,
is one with everything which lives,
having freedom from the fear of death.

Boasting, and hurrying hither and thither,
destroy the enjoyment of a peace filled life.

Life is more fulfilled by far,
for he who does not have desire,
for he does not have desire,
has no need of boasting.

Learn to see the insignificant and small,
grow in wisdom and develop insight,
that which is irrevocable,
do not try to fight,
and so be saved from harm.

53. EVIDENCE

When temptation arises to leave the Tao,
banish temptation, stay with the Tao.

When the court has adornments in profusion,
the fields are full of weeds,
and the granaries are bare.
It is not the way of nature to carry a sword,
nor to over-adorn oneself,
nor to have more than a sufficiency
of fine food and drink.

He who has more possessions than he can use,
deprives someone who could use them well.

54. CULTIVATING INSIGHT

That which is firmly rooted,
is not easily torn from the ground;
just as that which is firmly grasped,
does not slip easily from the hand.

The virtue of the Tao is real,
if cultivated in oneself;
when loved in the family, it abounds;
when throughout the village, it will grow;
and in the nation, be abundant.
When it is real universally,
virtue is in all people.

All things are microcosms of the Tao;
the world a microcosmic universe,
the nation a microcosm of the world,
the village a microcosmic nation;
the family a village in microcosmic view,
and the body a microcosm of one’s own family;
from single cell to galaxy.

55. MYSTERIOUS VIRTUE

He who has virtue is like a newborn child,
free from attack by those who dwell
in the way of nature, the way of the Tao.

The bones of the newborn child are soft,
his muscles supple, but his grip is firm;
he is whole, though not knowing he was born
of the creative and receptive way.
The way of nature is in the child,
so even when he shouts all day,
his throat does not grow hoarse or dry.

From constancy, there develops harmony,
and from harmony, enlightenment.

It is unwise to rush from here to there.
To hold one’s breath causes the body strain;
exhaustion follows
when too much energy is used,
for this is not the natural way.

He who is in opposition to the Tao
does not live his natural years.

56. VIRTUOUS PASSIVITY

Those who know the natural way
have no need of boasting,
whilst those who know but little,
may be heard most frequently;
thus, the sage says little,
if anything at all.

Not demanding stimuli,
he tempers his sharpness well,
reduces the complex to simplicity,
hiding his brilliance, seemingly dull;
he settles the dust,
whilst in union with all natural things.

He who has attained enlightenment
(without contriving so to do)
is not concerned with making friends,
nor with making enemies;
with good or harm, with praise or blame.
Such detatchment is the highest state of man.

57. SIMPLIFICATION

With natural justice, people must be ruled,
and if war be waged, strategy and tactics used.
To master one’s self,
one must act without cunning.

The greater the number of laws and restrictions,
the poorer the people who inhabit the land.
The sharper the weapons of battle and war,
the greater the troubles besetting the land.
The greater the cunning with which people are ruled,
the stranger the things which occur in the land.
The harder the rules and regulations,
the greater the number of those who will steal.

The sage therefore does not contrive,
in order to bring about reform,
but teaches the people peace of mind,
in order that they might enjoy their lives.
Having no desires, all he does is natural.
Since he teaches self-sufficiency,
the people who follow him return
to a good, uncomplicated life.

58. TRANSFORMATIONS ACCORDING TO CIRCUMSTANCES

When the hand of the ruler is light,
the people do not contrive,
but when the country is severely ruled,
the people grow in cunning.

The actions of the sage are sharp,
but they are never cutting,
they are pointed, though never piercing,
they are straightforward, not contrived,
and not without restraint,
brilliant but not blinding.
This is the action of the sage,
because he is aware
that where happiness exists,
there is also misery and strife;
that where honesty may be found,
there is occasion for dishonesty,
and that men may be beguiled.

The sage knows that no-one can foretell
just what the future holds.

59. GUARDING THE TAO

By acting with no thought of self-advancement,
but with self-restraint,
it is possible to lead,
and genuinely care for others.
This happens by acting virtuously,
and leaving nothing to be done.

A foundation virtuous and firm,
rooted in receptivity,
is a prerequisite of good leadership,
and for a life both long and strong.
He whose virtue knows no limit,
is most fitting to lead.
His roots are deep,
and his life protected
by his meditative practice,
as the bark protects the tree.

60. RULING

To rule a country,
one must act with care,
as when frying the smallest fish.

If actions are approached,
and carried out in the natural way,
the power of evil is reduced,
and so the ruler and the ruled
are equally protected.
They will not contrive to harm each other,
for the virtue of one refreshes the other.

61. HUMILITY

A great country remains receptive and still,
as does a rich and fertile land.
The gentle overcomes the strong
with stillness and receptivity.

By giving way to the other,
one country may conquer another;
a small country may submit to a large,
and conquer it, though having no arms.

Those who conquer must be willing to yield;
to yield may be to overcome.

A fertile nation may require a greater population,
to use its resources to the full,
whilst the country without such natural wealth
may require them to meet its people’s needs.
By acting in unity, each may achieve
that which it requires.

62. SHARING THE TREASURE

The source of all things is in the Tao.
It is a treasure for the good,
and a refuge for all in need.

Whilst praise can buy titles,
good deeds gain respect.

No man should be abandoned
because he has not found the Tao.

On auspicious occasions, when gifts are sent,
rather than sending horses or jade,
send the teaching of Tao.

When we first discover the natural way,
we are happy to know that our misdeeds
are in the past, where they belong,
and so are happy to realize
that we have found a treasure.

63. BEGINNING AND COMPLETING

Act without contriving;
work naturally, and taste the tasteless;
magnify the small; increase the few,
and reward bitterness with care.
Seek the simple in the complex,
and achieve greatness in small things.

It is the way of nature
that even difficult things are done with ease,
and great acts made up of smaller deeds.
The sage achieves greatness by small deeds multiplied.

Promises easily made are most easily

The Tao Te Ching - Introduction by Stan Rosenthal

http://qi.gaia.com — Wed, 05 Sep 2007 18:07:24 GMT

Index to the Introductory Notes

Preface
Bibliography and References
Acknowledgements
Introduction
Notes on the Interpretation
The Tao and its Name

Knowledge of the Tao
Letting Go of Opposites
Without Seeking Acclaim
The Unfathomable Tao
Tranquil but Unceasing
The Manifestaton of the Tao

To the Translation

PREFACE

A number of problems arise when translating any work from a written language, such as early Chinese, into twentieth century English. One such problem is the difference between the written forms of the two languages, another is the difference between the two cultures, and a third is the time which elapsed between the writing of the original work, in this instance, some time between six hundred and three hundred years before the Christian era, and the compilation of the textual arrangement by Wang Bih, dating from the third century A.D., used today.

There are however, other problems for any translator/interpreter of this work. The first is the number of changes in the form of written Chinese characters since the original work was written. At least one such change occurred prior to the arrangement of the text by Wang Bih, and at least another three have been implemented since his time.

The source of another problem has been described by Dr. L. Wieger (please see bibliography/reference section below) as, “…. the ignorance of scribes who continually brought to light faulty forms which were …. reproduced by posterity ….”.

Another problem related to those mentioned immediately above is the change in writing instruments used by Chinese scribes. With the invention of the paint brush, the efficient ‘fibre tipped pen’ (made from vegetable fibre soaked in ink, and held in a hollow bamboo tube) fell into disuse. The resultant change in writing style was due to the fact that the writer had less control over the stroke of a brush than of an instrument with a fine, firm tip. Despite this handicap, the brush could be used to paint on silk, and was considered to produce a more ‘artistic’ form of calligraphy than the earlier instrument. Furthermore, it became almost a ‘hallmark of a gentleman’ to write in a free, flowing and virtually illegible style. There can be no doubt that this was the cause of many errors which were made and subsequently compounded.

A further problem is the possibility of confusion, caused in part by the multiple meanings of some of the limited number of characters said to have been used in the original text, this being attributed to the cryptic style of Lao Tzu. It is also in part a result of the nature of early Chinese grammatical structure itself. Even if a literal translation were desirable, it would make little sense to the reader schooled only in Western grammar, who would therefore be unfairly presented with the problem of ‘guessing the missing words’, which, it may be said, is a primary function of the translator of any work such as this.

Having discussed the problems which exist for the translator of such a work as the Tao Te Ching, it is only reasonable to mention briefly the problem which exists for the reader, concerning the significance of various influences upon a translator.

There are already at least forty-two English translations of this work (listed by Clark Melling of the University of New Mexico), each, I am sure, carried out as ably and honestly as was possible. However, it is difficult, if not impossible, for any person not to be influenced by the philosophy, beliefs, culture and politics of their own society, historical period and education system.

Even a brief glance at various translations of the work of Lao Tzu will illustrate how such a ‘hidden curriculum’ surreptitiously imposes itself upon even the most honest of men, thus creating a major problem for the reader. This is the case even for the reader who merely hopes to see an accurate English rendering of the work, but the reader’s problems are compounded if he or she seeks a translation which presents a reasonably accurate description of Taoism (Tao Chia), the ’system’ of which the Tao Te Ching is a major work. It must be said of the existing English translations, that most treat the Tao Te Ching as a literary or poetic work, whilst many others treat it as a work of mysticism, rather than a work of classical scholarship, which I believe it to be, describing the key concepts of Taoist philosophy (tao chia) expressed in a poetic manner. My intention here has been to provide a translation suitable for those readers wishing to discover something of that philosophy, as described in one of its major works.

On the matter of ‘translation’, I should state that I consider the term to be a misnomer when applied to an English rendering of this classical Chinese work. For the reasons mentioned above, I believe that any such work is at least as much, and probably more a matter of interpretation than of literal translation. This problem is admirably expressed by Arthur Hummel, former Head of the Division of Orientalia at the Library of Congress when he writes in his foreword to Dr. C.H. Wu’s translation (referenced), “Any translation is an interpretation …. for the language of one tradition does not provide exact verbal equivalents for all the creative ideas of another tradition.”

Whilst I have tried to ensure the accuracy of my own sources, this does not of course guarantee the accuracy of the result. Furthermore, since I have not attempted to be literally accurate in my interpretation, and because this rendering is not intended to compete with such translations, I have listed below some titles, including ten translations of the Tao Te Ching, which have been of value in this undertaking. They are listed in order to acknowledge the work of the translators, as well as to provide alternative sources for those readers wishing to conduct their own research and comparisons. The other titles are those of books on the Chinese language, and these are listed for the benefit of those readers wishing to undertake their own translations.

BIBLIOGRAPHY AND REFERENCES

‘Tao Te Ching’, translated by Gia-Fu Feng and Jane English, is published by Wildwood House. It concerns itself with the ’spiritual level of being’, and contains Chinese characters written in a cursive form which although not always easy to read, are certainly aesthetically pleasing. However, the photographs which illustrate this edition are also pleasing to the eye, and it is as much for the illustrations as for the translation that this edition is recommended.

‘Lao Tzu Tao Te Ching’ is translated by D.C. Lau, and published by Penguin Books in their ‘Penguin Classics’ series. It is currently in its seventeenth printing, the first edition dating from nineteen sixty-three. Although this translation is written in a style which I find rather too literal for my own taste, it carries a very lucid introduction, as well as footnotes, a glossary and a reference section, all of which recommend it to the reader who wishes to check reference sources.

‘Truth and Nature’, by Cheng Lin, published in Hong Kong, does not claim to be a translation, but interprets the Tao Te Ching in a very interesting manner. Two arrangements of the Chinese text are included, one according to the arrangement of Wang Bih. The reader wishing to use the original language as a source will find the Chinese text in this edition of value. It must be emphasized however, that there are a number of Chinese texts available. Whilst these usually conform to Wang Bih’s arrangment of the text, they do vary in detail.

‘The Simple Way of Lao Tsze’ (sic) is a very pleasant analysis of the Tao Te Ching first published by ‘The Shrine of Wisdom’ in London some sixty years ago. It contains many footnotes, and is an interpretation rather than a direct translation, attempting to describe the ’spirit’ of Taoism, and doing so without pretence. However, some readers may find the nomenclature somewhat esoteric (although it is only reasonable to expect that the same criticism might be levelled at my own interpretation).

‘Lao-Tzu: “My Words are very easy to understand” ‘ by Man-jan Cheng, translated by Tam C.Gibbs, and published by North Atlantic Books, is a Confucionist (rather than Taoist) rendering. It therefore contains material of value to the student who wishes to ’see both sides of the coin’. This edition consists of a series of lectures by Man-jan Cheng, and includes the Chinese texts of both the Tao Te Ching and the lectures. The printing of the Chinese characters is large and clearly printed, which commends it to the student requiring a text in the ‘original’ language, although it must be emphasized that there are a number of differences between the Chinese text in this edition and that of Dr. Wu, mentioned immediately below.

The translation by Dr. J.C.H. Wu is in its eighteenth printing, a fact which will not surprise any reader of this delightful little edition. Small in size, and containing an excellently drafted Chinese text, this translation is likely to appeal to the reader who is of the Catholic faith.

‘The Way and Its Power’ is the title of the translation by Arthur Waley, published as ‘A Mandala Book’ by Unwin Paperbacks. As the translator himself says, it “represents a compromise…”, but even so it is possibly the most widely read translation in the U.K. It is for this reason that it is included it as a reference work worthy of reading. The use of the word ‘power’ in the title of this translation provides a clue to the style of the translator, who employs very strong academic (but non-Taoist) arguments, which are made in his copious introduction.

The translation entitled ‘Tao Te Ching by Lao Tzu’, translated by A.J. Bahm, and published by Frederick Ungar is well supported by notes in an ‘afterword’. The translation itself is written in a very pleasant and easy-to-read style, which is (unfortunately) unusual for the work of a professor of philosophy.

‘Tao: A New Way of Thinking’ by Chang Chung-yuan, published by Harper and Row, is a translation which contains excellent commentaries and footnotes. The translator undoubtedly has expert historical and philosophical knowledge which he puts to good use in this excellent edition, in which he compares various aspects of Taoist philosophy with that of European philosophers.

The tenth translation used for my own researches is ‘The Tao Te Ching of Lao Tzu’ translated by James Legge as one of a two volume set of ‘The Texts of Taoism’, published by Dover Publications. Although written in eighteen-ninety, this translation withstands the test of time extremely well. The translator was very knowledegable in his subject, as well as of Chinese philosophy, literature and religions, and does not hesitate to state his opinions, arguing a strong case where these differ from those of other translators from the Chinese.

Because of the changes in calligraphic style mentioned earlier, any student wishing to conduct their own research into the Chinese text of the Tao Te Ching will need to be at least familiar with the relationship between modern and classical Chinese characters.

An outstanding book covering the ‘middle period’ is the ‘Ch’ien Tzu Wen’ (Thousand Character Classic) of Chou Hsing-szu, written some time between 507 and 521 A.D., an excellent English language edition being that edited by F. W. Paar, with calligraphy by Fong-Chih Lui, and published by Frederick Ungar in 1963. This edition also carries translations in French, German and Latin. Although it is not a rendering of the Tao Te Ching, it contains many passages from that work.

‘Chinese Characters’ by L. Wieger, translated from the French by L. Davrout (mentioned previously) is a lexicon with etymological lessons, but also contains both a phonetic dictionary and a dictionary of characters arranged by ‘radicals’ (the means by which it is possible to ‘find’ a character written in ‘Kanji’, the root form of both Chinese and Japanese writing in a dictionary). This book also contains a number of examples of ‘early period’ characters which will be of value to those readers interested in the calligraphy and other graphic communication.

In similar vein, ‘Analysis of Chinese Characters’, by G.D. Wilder and J.H. Ingram, published by Dover Publications, complements the work of Wieger, listing one thousand and two characters, together with derivations and modern alternatives.

Chang Hsuan’s work on ‘The Etymologies of 3000 Chinese Characters in Common Usage’, published by Hong Kong University Press, also shows the derivations of many Chinese characters, from the ’small seal’ script. Unfortunately however, this book contains virtually no English and is therefore intended primarily for the student who is already proficient in the Chinese language.

The earliest form of Chinese writing predates even the Tao Te Ching, and possibly originates from the same period as the original I Ching of Fu Hsi. This writing consists of characters inscribed on bone, shell and antler horn, the collection being known as ‘The Couling-Chalfant Collection of Inscribed Oracle Bones’. The collection has long been dissipated, some pieces being in the Royal Scottish Museum (Edinburgh), some in the Carnegie Museum (Pittsburg), other pieces in the British Museum (London), and the remainder in the Field Museum of Natural History (Chicago). Fortunately though, an excellent catalogue exists, drawn by F.H. Chalfant, edited by R.S. Britton, and published by the Commercial Press, Shanghai, in 1935. This book illustrates each of the pieces, showing the characters inscribed on the original material. It is a particularly valuable work for those interested in tracing the origins of many of the Chinese characters in use to this day. Translations are not provided.

The philosopher Chuang Tzu, a follower of Lao Tzu, did much to clarify the somewhat criptic style of his teacher. The book ‘Chuang Tzu’ translated by H.A. Giles, published by Unwin Paperbacks, renders the sayings of the later master into English in a clear and fine literary style. This book, said to have been originally written by Chuang Tzu himself sometime between the fourth and third centuries before the Christian era, contains a number of references to the Tao Te Ching. For this reason it is a valuable book, but its value is increased by the humour and depth inherent in Chuang Tzu’s writing.

It may be of interest to some readers that the dictionaries I have used are Lin Yutang’s ‘Chinese English Dictionary of Modern Usage’, published by the Chinese University of Hong Kong, and Andrew Nelson’s ‘The Modern Reader’s Japanese-English Character Dictionary’, published by Charles E. Tuttle.

Since it may seem strange that I have used a Japanese dictionary to translate a Chinese work, it is perhaps worth mentioning that many Japanese characters are Chinese in origin, and that the characters in Andrew Nelson’s dictionary are listed in a sequence, and according to a system different from the same characters in the dictionary by Lin Yutang. Although the spoken Chinese and Japanese languages differ considerably, the written Japanese language has its roots in the Chinese. I therefore use the Japanese dictionary as a ‘cross-reference’ for finding the meaning of characters which I have difficulty in locating by Lin- Yutang’s arrangement.

ACKNOWLEDGEMENTS

The fact that I have not listed more of the forty-two English translations of the Tao Te Ching is not meant to reflect in any way on their quality, but simply means that I have not used them on this occasion; all of them, of course, have something of value to offer.Since I have acknowledged the work of other translators and interpreters, it would be remiss of me not to acknowledge the help I received from my own teachers, each of whom attempted to aid my understanding and development in his own unique manner. The reason why I refrain from mentioning them by name in print is not due to disrespect, but rather out of respect for the Taoist belief that,
“To boast of one’s teachers
is to try to give credence
to one’s own words.”
Fortunately it is not considered boastful to mention in print, one’s own students. It is therefore with pleasure and gratitude that I acknowledge the help I have received from those who consider me their teacher, and through whose questions I have gained so much. On this occassion my special thanks go to Ian (and his wife, Jeanette) for their company, the help they provided without being asked, and for their patience; to Michael, who did most of the proof-reading; to Jackie who transcribed my notes to the ‘word processor’ (which does not know that its ’sixty-four bit binary system’ is an outcome of Taoist ‘yin-yang’ philosophy) and who tried to ensure that what I had written made sense; and to Judith, particularly for providing me with a copy of her B.A. dissertation ‘A Comparison of Plotinus and Chuang Tzu’, which was of great help in explaining some of the more obscure phrases in other translated texts.Finally, I take this opportunity (on behalf of Judith and all other members of the English speaking Zen Taoist community) to thank Professor Cavendish, former Professor of Philosophy at Saint David’s University College, Lampeter, who personally supervised her dissertation, which is of value to us all.

INTRODUCTION: THE TAO TE CHING, LAO TZU, TAOISM AND ZEN

There is frequently some confusion between three practices, each of which is generically termed ‘Taoism’. Since this confusion exists, it is important that the prospective student of Taoism can distinguish between them. The three activities, or practices of Taoism are Philosohical or speculative Taoism, Religious or esoteric Taoism, and Alchemical or ‘debased’ Taoism.The earliest of these is Philosophical Taoism (Tao-chia), which is believed to have developed between the sixth to the second century before the Christian era, from the earlier ‘Yin-Yang’ school of philosophy, whose teachings it inherited and integrated into its own ‘philosophical system’ through the ‘I Ching’, now (unfortunately) most widely known as a work of ‘divination’.

Philosophical Taoism is generally thought to have been based on the ‘Tao Te Ching’ of the possibly legendary Lao Tzu, and the work of his follower, Chuang Tzu, which is known through the book which bears his name, and is otherwise without title.

The major development and establishment of Religious Taoism (Tao-chiao) took place during the two Han dynasties (from 206 B.C. to 220 A.D.), and considered the Tao Te Ching as divine teaching, using specific interpretations of Lao Tzu’s work as one of its own primary scriptures. The Religious Taoists deified Lao Tzu, describing him as the ‘T’ai Shang Lao-chun’. In later centuries, Religious Taoism was to become a very powerful movement throughout China, where it was widely practiced, at least until the middle of the twentieth century.

The earliest known reference to Alchemy (in Eastern and Western Literature) is in the ‘Shi-chi’, written about eighty-five B.C., but the ‘Chou’-i ts’an t’ung ch’i’ of Wei Po-yang (c.200 A.D.) was probably the first major alchemical text to use a Taoist work to this end, some auhorities believeing the treatise to be a derivation of the I Ching. This form of alchemy was referred to by the Philosophical Taoists as ‘debased Taoism’.

Of these three ‘forms’ of Taoism (or practices which called themselves Taoist), Religious and Alchemical Taoism are not mentioned in the text of this work, other than where they, and similar practices, were referred to, usually indirectly, in the Chinese text (and then usually in a derisory manner).

Readers of both the I Ching and the Tao Te Ching will readily apppreciate from many of Lao Tzu’s statements, that he was certainly well versed in the concepts explained in the earlier work, and accepted its major precept, that all things are always in a state (or process) of change (’I Ching’ means ‘Book of Changes’). However, even allowing for the age of the I Ching, and the certainty that its concepts were well known in China at the time of Lao Tzu, it would seem, from historical records, that the Tao Te Ching was considered to be a perplexing book, even in the period in which it was written. Although not mentioning either Lao Tzu or the Tao Te Ching (nor the I Ching) by name, many of Chuang Tzu’s stories (which are probably apocryphal) serve to illustrate and explain points from the Tao Te Ching. If there were no confusion or doubt, presumably such explanatory material would not have been required.

In its original form, the Tao Te Ching (as it is now known) is believed to have consisted of eighty-one short chapters, these being arranged in two sections, known as the ‘Tao Ching’ and the ‘Te Ching’. The first of these was comprised of thirty-seven chapters, and the second of forty-four chapters. The length of the original work is said to have been approximately five- thousand characters, and it is probable that these were written on bamboo strips or slats, which would then have been bound together to form two scrolls, each appearing somewhat like a venitian blind with vertical slats. These were a common form of ‘record’ in the period of Lao Tzu, this being known as ‘The Period of the Warring States’.

Since it is not known with absolute certainty that a person named ‘Lao Tzu’ actually lived during the period of the warring states, to catagorically describe the Tao Te Ching as the work of Lao Tzu would be without sufficiently valid historical foundation. Even the ‘biography of Lao Tzu’ which may be found in the ‘Historical Records’ (Shih-chi) of Ssu-ma Ch’ien (second century B.C.) is not without its inconsistencies. This record describes Lao Tzu as having been an archivist of the Court of Chou, and further states that he is said to have personally instructed Kung Fu Tzu (Confucius).

It is in this last statement that one inconsistency may be found, for other chronicles state the date of the death of Lao Tzu to precede that of the birth of Kung Fu Tzu by nearly half a century. Even the author of the ‘Historical Records’ states his doubts as to the authenticity of the information available regarding Lao Tzu, and some scholars maintain that the Tao Te Ching does not present a distinctive or single point of view. They argue that it is probably a compilation or anthology of sayings from various writers and schools of thought, reaching its present form in the third century B.C.

Conversly, according to legend, it is said that on his retirement from public office, Lao Tzu headed west, and that the guardian of the pass to the state of Ch’in requested that he write a treatise on the Tao before departing. It is then that Lao Tzu is supposed to have sat for two days, in which time he wrote the Tao Te Ching, after which he left, some writers stating that he was never heard of again, others describing his ascent to heaven in the form of a magnificent dragon.

Whichever story we believe concerning the existence of Lao Tzu, we may reasonably conclude (at least) that there is much contradictory evidence. Although I cannot offer conclusive proof that he did exist, I do not believe that the contradictions prove that such a person did not exist, and neither do I believe they prove the Tao Te Ching to have been written by more than one person. As I have stated, the reasons for my beliefs are admittedly without sufficient ‘hard evidence’ to withstand strong philosophical questioning, but they are offered here for those who might wish to know of an argument contrary to current academic opinion.

Since one meaning of the words ‘Lao Tzu’ is ‘Old Man’, it is very unlikely that they were used as an ordinary (or ‘proper’) name, but could well have been a ‘nickname’. Some authorities claim that this was so in the case of the person in question, the nickname possibly being derived from the fact (?) that he was born with white hair, like that of an old man. This theory seems to borne out by the fact that the second character, can also be used to mean ‘child’. However, in the context of teaching and learning, it also means ‘master’ or ’scholar’ (compared with ‘pupil’ or ’student’). Furthermore, and for the purpose of this discussion, more importantly, the same two characters which form the Chinese ‘Lao Tzu’ form the words ‘old scholar’, pronounced as ‘roshi’ in Japanese, a title usually reserved in that language for a master of Zen teaching.

This means that ‘Lao Tzu’ is the Chinese equivalent to the Japanese ‘Roshi’. For this reason I believe there probably was a person called Lao Tzu, but that Lao Tzu was his title, rather than his name. It may of course be that there were many ‘old scholars’, all known by that title, but the existence of many has never been considered proof of the non-existence of one.

At this juncture it is perhaps necessary to mention briefly the historical and philosophical relationship between Taoism, Ch’an and Zen. The word ‘Zen’ is the Japanese pronunciation of the Chinese ‘Ch’an’, the system attributed to the ‘Bodhidharma’ (in Japanese ‘Daruma’), described by followers of Zen Buddhism as the twenty-eighth Buddhist Patriarch, who is said to have arrived in China in 526 A.D. Although well known to followers of Zen, it is not always known to others that the Bodhidharma then spent nine years in the earliest Chinese Buddhist temple, which had by that time been in existence for over four hundred years. Furthermore, during that period, the original Buddhism of India had undergone many changes in China, much of its teaching having been adapted (Tibetan Buddhists might claim, ‘adulterated’) by its proximity to Taoism.

Today, in the West at least, the most widely known sects of Zen are Buddhist. However, even before its acceptance by Buddhists, Ch’an (or ‘Zen’) was accepted by the Chinese followers of Philosophical Taoism (Tao Chia) as an adjunct to their own philosophy and practices. So it was that the ‘non-religious’ aspects of Zen and Taoism became integrated into the system known in China as ‘Ch’an Tao-chia’.

It is probable that we will never know all the reasons for this two-way integration which occurred between Tao-chia and Ch’an, but some of the reasons become apparent when we learn something of the similarities between the philosophies underlying the two systems. It will hopefully suffice to mention that the practitioners of each group probably felt an affinity with the ‘fluidity’ of thought and action of the practitioners of the other, recognizing this as stemming from the same philosophical source as their own. Similarly, it is very likely that the members of both groups appreciated the ‘ethics’ of the other, since both philosophies emphasize the development of the individual as a prerequisite to the development of society.

Notwithstanding any inaccuracies in my own interpretation of events, of even greater historical significance is the fact that from about six hundred A.D., the survival of Philosophical Taoism was made possible only through its adoption by Ch’an. Had it not been for this fact, the antagonistic attitude of the Religious Taoists, combined with their growing governmental power, might easily have resulted in the forceful demise of Taoist Philosophy as it is known today.

As to the continued integration and co-existence of Taoism and Zen, we fortunately need look no further than the words of the great Zen scholar, Professor D.T. Suzuki, who said,
“To ask a question about Zen is to ask a question about the Tao.”
All this is of course intended to illustrate the links between the two practices which use the same written characters ( ) as a teaching name or honorary title, and that this title may have been used by the author of the Tao Te Ching wishing to retain his anonymity.If this was the case, it could have been either for reasons of personal safety on the part of the author, or out of deference to his own teachers. Any reader who has knowledge of the history of China during the peiod of the warring states will readily appreciate, and hopefully sympathise with the first of these reasons, but the second reason perhaps requires some explanation. This is now offered.

Carrying out one’s work in an unostentatious manner is an important aspect of Taoist teaching, as is respect for one’s teachers. In some instances these two principles were adhered to so rigorously that a writer or painter might either not sign his work at all, or use a pseudonym compiled (possibly as an anagram) from the names of his most revered teachers. It is therefore possible that the author of the Tao Te Ching used the pseudonym ‘Lao Tzu’ as an acknowledgement of his own teacher, using the title ‘old scholar’ to refer to that teacher as he might have been known and referred to by his own students.

It is quite likely that the title ‘Roshi’, used in Zen (Japanese Ch’an) developed as an ‘official title’ from its earlier Chinese usage. In Zen, it is thought to be rank bad manners to use the real name of one’s own teacher in a published work, at least in the context of he or she being one’s own teacher (for reasons which I have attempted to explain in the ‘Acknowledgements’ section), but it is quite acceptable to refer to him (or her) by an honorary title. Combine any of these possibilties with the fact that one’s own teacher may have been given or have chosen a ‘teaching name’ (a pseudonym under which a teacher may work) and it becomes easier to understand why it is impossible to be definitive regarding the ‘real name’ of the author or authors of the Tao Te Ching. For the purposes of this discussion however, I wish to continue from the assumption that the Tao Te Ching did have an author, and that we may, without too much ‘licence’, refer to him as Lao Tzu.

The second factor which causes me to believe that we should not completely disregard the legend of the writing of the Tao Te Ching concerns its cryptic style. The basis of my belief is twofold. In the first instance, if, as legend tells us, Lao Tzu completed his writing in two days, it is not surprising that it was cryptic, since this would have required him to write at a rate of two and one half thousand words each day. It may therefore be that he wrote as succinctly as possible in order to complete his task as quickly as possible, so that he could continue on his journey into retirement.

Those who know the Tao Te Ching will also know that Lao Tzu did not teach that a task should be rushed; rather, he taught that all things should occur in their natural time. This leads to my second point regarding the cryptic style of the original work.

We know that the keeper of the pass, who made the request for a written copy of Lao Tzu’s thoughts, was a well known Taoist of the period named Yin Hsi, also referred to as ‘Kwan Yin’. As a Taoist, he would certainly have been familiar with the teachings of Lao Tzu, even though, as he himself is supposed to have told the old philosopher, because of the nature of his work, he had not been able to avail himself of personal tuition from the master. It could be that the ‘vagueness’ (or seemingly esoteric nature of the first chapter) is due to the fact that Lao Tzu would have had no reason to explain the Tao to someone who was already versed in Tao-chia.

I believe we can assume that, although possibly not nationally famous, Lao Tzu would certainly have been well known in his own province. This would certainly seem to be the case, since Yin Hsi either recognised the figure of Lao Tzu, or his name, otherwise he would not have made his request to that particular traveller.

Assuming the keeper of the pass to know something of the teaching of Lao Tzu, his request could have been made in the form of a list of questions, to which Lao Tzu might have written the answers in the form of brief (or cryptic) notes, as an ‘aide memoire’. This might of course also account for the apparent discontinuity of the completed work. If the text were written in answer to a number of questions, the sequence of the text would conform to that of the questions, which might easily have been prepared by Yin Hsi over a period of time, in the hope that the occasion might arise when he would meet with a scholar such as Lao Tzu, with whom he could then discuss his questions. This could account for the apparent repetitions in the text, for two questions both phrased in a similar manner, would presumably be answered in a similar manner.

This concludes the summary of my own beliefs regarding the legend of Lao Tzu and the Tao Te Ching, other than to add the rider used frequently even by those who disagree totally with my own interpretation of the legend. This is that, irrespective of the authenticity of the legend and the problem of identifying its authorship, the majority of scholars date the origin of the text of the Tao Te Ching no later than 400 B.C. Furthermore, there is virtually no dissent among scholars as to its great value as a philosophical, literary and historical work.

NOTES ON THE INTERPRETATION

The text of the Tao Te Ching follows immediately after these notes, the arrangement following the convention set by Wan Bih in the third century A.D. Each of the eighty-one sections is shown in English, the text being as brief as English grammar will permit, whilst still retaining sensibility. The differences between my own rendering of the text and those of other translators will seem to some readers to be minor; to others they may seem radical. In either case, the reader is of course free to compare the texts by referring to those editions cited earlier in these notes.The Chinese characters employed as chapter headings are written in a style approximating to the period in which the original text was written. The style is commonly known as ’small seal script’. Readers wishing to use modern Chinese characters for their own researches may of course refer to any or each of the Chinese texts mentioned earlier, and there are of course many others.

‘Small seal script’ is by no means the earliest written form of Chinese, but it is certainly one of the most aesthetically pleasing and easiest to read. Being more pictographic than later forms, the symbolism of the images contained within the small seal characters is easier to understand than it is in later forms. Modern Chinese script is virtually always more stylized, and (if hand written) frequently more ‘freehand’, and therefore sometimes difficult for the inexperienced reader to decipher.

Each small seal script chapter heading provides an approximate rendering of either the English title beneath or beside which it appears, or of the key concept or concepts embodied in the text of that chapter. As with the Chinese text itself, there are a number of different ‘authentic’ chapter headings. In most instances I have used a ‘traditional’ heading, but where even the traditional meaning is unclear I have used the heading I believe to be most appropriate to the contents of the chapter. Following the usual conventions, horizontally presented script should be read from left to right, and vertically presented script should be read from top to bottom, the right hand column first.

As I have stated earlier, because of the cryptic nature of the original text, and also because of the difference between the structure of English and Chinese grammar, a completely literal translation of the Chinese text would make little if any sense to the reader not versed in both the written Chinese language and the concepts of Taoism. This means that virtually any intelligible English rendering of the Tao Te Ching is bound to be longer than the original Chinese text. The variation in the length of many English (and Chinese) texts of the Tao Te Ching will be readily apparent to the reader of those translations listed in the reference section.

There are many valid arguments for and against the inclusion of commentaries on the text in any edition of the Tao Te Ching, but in this instance I hope that the English rendering will ’speak for itself’, thus serving the purpose for which it is intended. It is for this reason that no separate commentaries are included.

The text in this edition is somewhat longer than that found in most other translations. There are two reasons for this, the first being that it includes certain expansions resulting from points raised in discussion by my own students. In those instances where there was apparent lack of clarity in my original drafts, additions have been made to clarify the concepts involved. (Where additions have been made to the most commonly available Chinese and English editions, the addition and the reason for its inclusion are annotated in the appendix at the end of the book.) The second reason is the form of interpretation employed, the rationale of which is now briefly described.

I do not believe it is by accident that the Tao Te Ching can be interpreted at many different levels without contradiction. The actual interpretation placed upon the text by any translator will depend on many factors, as has already been discussed. However, there is no doubt that Tao-chia and Ch’an are both very much concerned with individual development, maintaining that this is essential to a healthy society.

It is from this particular viewpoint that the rationale for this interpretation has developed. Although other translators have certainly raised this issue, to the best of my knowledge this is the first rendering to give priority to this aspect of the Tao Te Ching. It was because my own students requested such an interpretation in English, and because we were unable to find such an interpretation that I undertook the translation and interpretation presented here.

Stanley Rosenthal
(Shi-tien Roshi)
British School of Zen Taoism
Cardiff, September 1984

THE TAO AND ITS NAME

1. Naming things enables us to differentiate between them, but names are words, and words easily give rise to confusion. They do not replace the thing or direct experience of the thing which they name, but only represent or describe it.

Consider a thing such as a strawberry. If we wish to find the word ’strawberry’, we look in a dictionary; if we wish to find a description of a strawberry, we look in an encyclopaedia. But if we are hungry, we do not go to the library, but to the field where fine strawberries may be found. If we do not know where there is such a field, we might seek guidance as to where fine strawberries may be found. A book on the Tao is like such a guide.

It can point us in the direction of the strawberry patch, but cannot provide the fruit itself. It can give an idea of the taste of Tao, but of itself, has no taste to compare with direct experience of the Tao.

Consider now three things: There is the universal principle which enables all things to be, and to flourish naturally; there is the name ‘Tao’, by which that universal principle is known; and there are words which describe the manifestations of the Tao.

Even the name ‘Tao’ is only a convenience, and should not be confused with the universal principle which bears that name, for such a principle embraces all things, so cannot be accurately named nor adequately described. This means that Tao cannot be understood, for it is infinite, whereas the mind of man is finite, and that which is finite cannot encompass that which is infinite.

Although we cannot understand Tao, we are not prevented from having knowledge of it, for understanding stems from one of the two forms of knowledge.

It stems from that which is called cognitive knowledge, the knowledge born of words and numbers, and other similar devices. The other form of knowledge, conative knowledge, needs no words or other such devices, for it is the form of knowledge born of direct personal experience. So it is that conative knowledge is also known as experiential knowledge. Cognitive and experiential knowledge both have their roots in reality, but reality is complex, and complexity is more of a barrier to cognitive knowledge than it is to experiential knowledge, for when we seek cognitive knowledge of a thing, that is, understanding of it, the knowledge we gain of that thing is understanding only of its manifestations, which is not knowledge of the thing itself.

We may seek to understand a thing, rather than to experience it, because, in a world beset with man made dangers, it is frequently safer to understand than to experience. Tao is not man made, and there is nothing in it to fear. So it is that we may experience Tao without fear. When we cease to seek cognitive knowledge, that is, cease to seek understanding of a thing, we can gain experiential knowledge of that thing. This is why it is said that understanding Tao is not the same as knowing Tao; that understanding Tao is only to know that which it manifests, and that knowing Tao is to be one with the universal principal which is Tao. This is to say that knowledge of Tao is not the same as understanding Tao. To know Tao is to experience both Tao and the manifestations of that universal principle. As human beings, we are born as manifestations of Tao.

If this seems complex, the reason is because Tao is both simple and complex. It is complex when we try to understand it, and simple when we allow ourselves to experience it. Trying to understand Tao is like closing the shutters of a window before looking for a shadow. We might close the shutters to prevent anyone from discovering our treasure, but the same shutters prevent the moonlight from entering the room. All there is in the room is darkness, and in total darkness we cannot find the shadow, no matter how hard or diligently we seek.

We call one thing a shadow, and another darkness, but the shadow is darkness, and the darkness shadow, for in reality, both darkness and shadow are absence of light, yet we call one shadow and the other darkness. The shadow is darkness in the midst of light, but within total darkenss, the shadow seems to disappear, for darkness is a shadow within shadows. We may think that the shadow has been destroyed when all light is removed, but it has not been wiped away; in reality it has grown, but we need light even to see that form of darkenss which we call a shadow.

Such is the pursuit of the universal priciple called Tao, that if we seek to understand it, we prevent the very means by which it may be found, for the only way in which we might find Tao is through the experience of Tao. We find Tao when we do not seek it, and when we seek it, it leaves us, just as the silver moonlight leaves the room when we close the shutters. We find and know Tao when we allow ourselves to find and know it, just as the moonlight returns when we allow it to return.

We do not need to seek Tao as we seek physical treasures such as jade or gold. We do not need to seek Tao as we seek such treasures as fame or titles. We do not need to seek the treasure of Tao, for although the greatest of treasures, it is also the most common. Perhaps it is bacause it is so common that so few men find it; they seek it only in mysterious and secret places, in chasms and caves, and in the workplace of the alchemist. The Tao is not hidden in these places, and is hidden only from those who frequent and inhabit them, secretively, and with the shutters closed.

Just as darkness may be known as the absence of light, so to may light be known as the absence of darkness. When we experience darkness and light as having the same source, we are close to the Tao, for Tao is the source of both darkness and light, just as it is also the source of all other natural things. When we experience ourselves as part of Tao, as a shadow or reflection of the universal principle, we have found it, for it is said that “Experience of Tao is Tao”.

1. KNOWLEDGE OF ‘THE TAO’, AND EXPERIENCE OF THE TAO.

There is a way in which we may conduct our lives without regrets, and in such a manner as assists in developing and realizing our individual potential, without harming others, or inhibiting the realization of their potential, and which is beneficial to a healthy society.Such a way of life may of course be conducted without a name, and without description, but in order that others may know of it, and so as to distinguish it from other ways in which life may be conducted, we give it a name, and use words to describe it.

When discussing or describing this way in which life may be conducted, rather than refer to it in full, for convenience, we refer to it as ‘the way’, meaning simply that the discussion is concerned with this particular way, not that it is the only way of conducting one’s life. In order that we might distinguish it more easily from other ways, we refer to it also by its original name, which is ‘Tao’.

By intellectual intent, that is, through thought and words, and by considering ourselves as non-participating observers of this way of life, we may gain knowledge of its manifestations; but it is only through participation that we can actually experience such a way of life for ourselves.

Knowledge of anything is not the same as the thing of which we have that knowledge. When we have knowledge of a thing but do not have experience of it, in trying to describe that thing, all we can describe is our knowledge, not the thing itself. Equally, even when we have experience of a thing, all we can convey is knowledge of that experience, not the experience itself.

Knowledge and experience are both real, but they are different realities, and their relationship is frequently made complex by what distinguishes them, one from the other. When they are used according to that which is appropriate to the situation, we may develop that way of life which enables us to pass through the barrier of such complexities. We may have knowledge of “Tao”, but Tao itself can only be experienced.

2. LETTING GO OF OPPOSITES.

It is the nature of the ordinary person, the person who is not yet at one with the Tao, to compare the manifestations of the natural qualities possessed by things. Such a person tries to learn of such qualities by distinguishing between their manifestations, and so learns only of their comparative manifestations.So it is that the ordinary person might consider one thing beautiful when compared with another which he considers to be ugly; one thing skillfully made compared with another which he considers badly made. He knows of what he has as a result of knowing what he does not have, and of that which he considers easy through that which he considers difficult. He considers one thing long by comparing it with another thing which he considers short; one thing high and another low. He knows of noise through silence and of silence through noise, and learns of that which leads through that which follows.

When such comparisons are made by a sage, that is a person who is in harmony with the Tao, that person is aware of making a judgement, and that judgements are relative to the person who makes them, and to the situation in which they are made, as much as they are relative to that which is judged.

Through the experience and knowledge through which he has gained his wisdom, the sage is aware that all things change, and that a judgement which is right in one situation might easily be wrong in another situation. He is therefore aware that he who seems to lead does not always lead, and that he who seems to follow does not always follow.

Because of this awareness, the sage frequently seems neither to lead nor follow, and often seems to do nothing, for that which he does is done without guile; it is done naturally, being neither easy nor difficult, not big or small. Because he accomplishes his task and then lets go of it without seeking credit, he cannot be discredited. Thus, his teaching lasts for ever, and he is held in high esteem.

3. WITHOUT SEEKING ACCLAIM.

The talented person who is also wise, retains humility, and so does not create rivalry. The person who possesses material things, and who does not boast of his possessions, does much to prevent stealing. Those who are jealous of talents, skills or possessions of others, easily become possessed themselves by envy.The sage is satisfied with a sufficiency; he is not jealous, and so is free of envy. He does not seek fame and titles, but maintains his energy and keeps himself supple. He minimizes his desires, and does not train himself in guile. He thus remains pure at heart. By acting in an uncontrived manner, the harmony of the inner world of his thoughts and the external world of his environment is maintained. He remains at peace with himself.

For these reasons, an administration which is concerned with the welfare of those whom it serves, does not encourage the seeking of status and titles; it does not create jealousy and rivalry amongst the people, but ensures that they are able to have a sufficiency, without causing them to become discontent, therefore the members of such an administration do not seek honours for themselves, nor act with guile towards the people.

4. THE UNFATHOMABLE TAO.

The mind should not be filled with desires. The individual who is at one with the Tao is aware of the distinction between that which is needed as a sufficiency, and that which is a desire, or merely wanted rather than needed.It is the manner of the Tao that even though continuously used, it is naturally replenished, never being emptied, and never being as full as a goblet which is filled to the brim and therefore spills its fine spring water upon the ground. The Tao therefore does not waste that with which it is charged, yet always remains a source of nourishment for those who are not already so full that they cannot partake of it.

Even the finest blade will lose its sharpeness if tempered beyond its mettle. Even the most finely tempered sword is of no avail against water, and will shatter if struck against a rock. A tangled cord is of little use after it has been untangled by cutting it.

Just as a fine sword should be used only by an experienced swordsman, intellect should be tempered with experience. By this means, tangled cord may be untangled, and seemingly insoluable problems resolved; colours and hues may be harmonized to create fine paintings, and people enabled to exist in unity with each other because they no longer feel that they exist only in the shadow of the brilliance of others.

To conduct oneself without guile is to conduct oneself in a natural manner, and to do this is to be in contact with nature. By maintaining awareness of the way of nature, the wise person becomes aware of the Tao, and so becomes aware that this is how its seemingly unfathomable mysteries may be experienced.

5. TRANQUIL BUT UNCEASING.

Those things which are in opposition with each other are not benevolent towards each other, and may even treat each other with contempt or malevolence.Although the creatures which are born of nature may be in opposition with each other, nature itself is in opposition to nothing for there is nothing for it to oppose. It acts without conscious intention, and it is therefore neither deliberately benevolent, contemptuous nor malevolent. In this respect the way of the Tao is the same as the way of nature. Therefore, even when acting in a benevolent manner, the sage does not act from any conscious desire to be benevolent.

Through his manner of breathing like a babe, he remains free of conscious desire, and so retains his tranquility. By this means he is empty of desire, and his energy is not drained from him.

6. THE MANIFESTATION OF TAO THROUGH COMPLIMENTARY OPPOSITES

All physical things possess certain natural qualities, such as size, shape and colour. Since the universal principle e

Tao Teh Ching - Peter Merel's translation/interpolation (ver.2)

http://qi.gaia.com — Wed, 05 Sep 2007 17:49:29 GMT

Caveat

This document attempts to draw the texts of several popular English translations of Lao Tse into a consistent and accessible context. It is based on the translations of Robert G. Henricks, Lin Yutang, D.C. Lau, Ch’u Ta-Kao, Gia-Fu Feng & Jane English, Richard Wilhelm and Aleister Crowley. This work is not a translation, but an interpolation. It does not represent the original text; the original, if there was an original, has been jumbled, mistranscribed and reinterpreted many times over many thousands of years, and is here cast into a language that is incapable of presenting its poetic structure and philological connections.

Even an original text, translated as faithfully as possible, might remain inaccessible to the modern reader unable to place it within its original context. The intention of this work is to construct a document that closely corresponds with the best modern translations of Lao Tse, but which is blunt, easy and useful to read within a modern context.

Structural Changes

The last three lines of chapter 28 have been moved to the end of Chapter 27.
The last three lines of chapter 39 have been moved to the end of Chapter 26.
The last three lines of chapter 47 oppose most translations.
The first three lines of chapter 54 have been moved to the start of Chapter 38.
The last two lines of chapter 55, a repetition of the last two lines of chapter 30, have been removed.
The first line of chapter 60 has been moved to the start of chapter 59.
Chapter 64 is split into two chapters, 64a and 64b.
In chapter 64a the order of the second and third paragraphs is reversed.
The last four lines of Chapter 67 have been moved to the start of Chapter 68.

Part 1

1. The Way

The Way that can be experienced is not true;
The world that can be constructed is not true.
The Way manifests all that happens and may happen;
The world represents all that exists and may exist.

To experience without intention is to sense the world;
To experience with intention is to anticipate the world.
These two experiences are indistinguishable;
Their construction differs but their effect is the same.

Beyond the gate of experience flows the Way,
Which is ever greater and more subtle than the world.

2. Abstraction

When beauty is abstracted
Then ugliness has been implied;
When good is abstracted
Then evil has been implied.

So alive and dead are abstracted from nature,
Difficult and easy abstracted from progress,
Long and short abstracted from contrast,
High and low abstracted from depth,
Song and speech abstracted from melody,
After and before abstracted from sequence.

The sage experiences without abstraction,
And accomplishes without action;
He accepts the ebb and flow of things,
Nurtures them, but does not own them,
And lives, but does not dwell.

3. Without Action

Not praising the worthy prevents contention,
Not esteeming the valuable prevents theft,
Not displaying the beautiful prevents desire.

In this manner the sage governs people:
Emptying their minds,
Filling their bellies,
Weakening their ambitions,
And strengthening their bones.

If people lack knowledge and desire
Then they can not act;
If no action is taken
Harmony remains.

4. Limitless

The Way is a limitless vessel;
Used by the self, it is not filled by the world;
It cannot be cut, knotted, dimmed or stilled;
Its depths are hidden, ubiquitous and eternal;
I don’t know where it comes from;
It comes before nature.

5. Nature

Nature is not kind;
It treats all things impartially.
The Sage is not kind,
And treats all people impartially.

Nature is like a bellows,
Empty, yet never ceasing its supply.
The more it moves, the more it yields;
So the sage draws upon experience
And cannot be exhausted.

6. Experience

Experience is a riverbed,
Its source hidden, forever flowing:
Its entrance, the root of the world,
The Way moves within it:
Draw upon it; it will not run dry.

7. Complete

Nature is complete because it does not serve itself.

The sage places himself after and finds himself before,
Ignores his desire and finds himself content.

He is complete because he does not serve himself.

8. Water

The best of man is like water,
Which benefits all things, and does not contend with them,
Which flows in places that others disdain,
Where it is in harmony with the Way.

So the sage:
Lives within nature,
Thinks within the deep,
Gives within impartiality,
Speaks within trust,
Governs within order,
Crafts within ability,
Acts within opportunity.

He does not contend, and none contend against him.

9. Retire

Fill a cup to its brim and it is easily spilled;
Temper a sword to its hardest and it is easily broken;
Amass the greatest treasure and it is easily stolen;
Claim credit and honour and you easily fall;
Retire once your purpose is achieved - this is natural.

10. Harmony

Embracing the Way, you become embraced;
Breathing gently, you become newborn;
Clearing your mind, you become clear;
Nurturing your children, you become impartial;
Opening your heart, you become accepted;
Accepting the world, you embrace the Way.

Bearing and nurturing,
Creating but not owning,
Giving without demanding,
This is harmony.

11. Tools

Thirty spokes meet at a nave;
Because of the hole we may use the wheel.
Clay is moulded into a vessel;
Because of the hollow we may use the cup.
Walls are built around a hearth;
Because of the doors we may use the house.
Thus tools come from what exists,
But use from what does not.

12. Substance

Too much colour blinds the eye,
Too much music deafens the ear,
Too much taste dulls the palate,
Too much play maddens the mind,
Too much desire tears the heart.

In this manner the sage cares for people:
He provides for the belly, not for the senses;
He ignores abstraction and holds fast to substance.

13. Self

Both praise and blame cause concern,
For they bring people hope and fear.
The object of hope and fear is the self -
For, without self, to whom may fortune and disaster occur?

Therefore,
Who distinguishes himself from the world may be given the world,
But who regards himself as the world may accept the world.

14. Mystery

Looked at but cannot be seen - it is beneath form;
Listened to but cannot be heard - it is beneath sound;
Held but cannot be touched - it is beneath feeling;
These depthless things evade definition,
And blend into a single mystery.

In its rising there is no light,
In its falling there is no darkness,
A continuous thread beyond description,
Lining what can not occur;
Its form formless,
Its image nothing,
Its name silence;
Follow it, it has no back,
Meet it, it has no face.

Attend the present to deal with the past;
Thus you grasp the continuity of the Way,
Which is its essence.

15. Enlightenment

The enlightened possess understanding
So profound they can not be understood.
Because they cannot be understood
I can only describe their appearance:

Cautious as one crossing thin ice,
Undecided as one surrounded by danger,
Modest as one who is a guest,
Unbounded as melting ice,
Genuine as unshaped wood,
Broad as a valley,
Seamless as muddy water.

Who stills the water that the mud may settle,
Who seeks to stop that he may travel on,
Who desires less than may transpire,
Decays, but will not renew.

16. Decay and Renewal

Empty the self completely;
Embrace perfect peace.
The world will rise and move;
Watch it return to rest.
All the flourishing things
Will return to their source.

This return is peaceful;
It is the flow of nature,
An eternal decay and renewal.
Accepting this brings enlightenment,
Ignoring this brings misery.

Who accepts nature’s flow becomes all-cherishing;
Being all-cherishing he becomes impartial;
Being impartial he becomes magnanimous;
Being magnanimous he becomes natural;
Being natural he becomes one with the Way;
Being one with the Way he becomes immortal:
Though his body will decay, the Way will not.

17. Rulers

The best rulers are scarcely known by their subjects;
The next best are loved and praised;
The next are feared;
The next despised:
They have no faith in their people,
And their people become unfaithful to them.

When the best rulers achieve their purpose
Their subjects claim the achievement as their own.

18. Hypocrisy

When the Way is forgotten
Duty and justice appear;
Then knowledge and wisdom are born
Along with hypocrisy.

When harmonious relationships dissolve
Then respect and devotion arise;
When a nation falls to chaos
Then loyalty and patriotism are born.

19. Simplify

If we could abolish knowledge and wisdom
Then people would profit a hundredfold;
If we could abolish duty and justice
Then harmonious relationships would form;
If we could abolish artifice and profit
Then waste and theft would disappear.

Yet such remedies treat only symptoms
And so they are inadequate.

People need personal remedies:
Reveal your naked self and embrace your original nature;
Bind your self-interest and control your ambition;
Forget your habits and simplify your affairs.

20. Wandering

What is the difference between assent and denial?
What is the difference between beautiful and ugly?
What is the difference between fearsome and afraid?

The people are merry as if at a magnificent party
Or playing in the park at springtime,
But I am tranquil and wandering,
Like a newborn before it learns to smile,
Alone, with no true home.

The people have enough and to spare,
Where I have nothing,
And my heart is foolish,
Muddled and cloudy.

The people are bright and certain,
Where I am dim and confused;
The people are clever and wise,
Where I am dull and ignorant;
Aimless as a wave drifting over the sea,
Attached to nothing.

The people are busy with purpose,
Where I am impractical and rough;
I do not share the peoples’ cares
But I am fed at nature’s breast.

21. Accept

Harmony is only in following the Way.

The Way is without form or quality,
But expresses all forms and qualities;
The Way is hidden and implicate,
But expresses all of nature;
The Way is unchanging,
But expresses all motion.

Beneath sensation and memory
The Way is the source of all the world.
How can I understand the source of the world?
By accepting.

22. Home

Accept and you become whole,
Bend and you straighten,
Empty and you fill,
Decay and you renew,
Want and you acquire,
Fulfill and you become confused.

The sage accepts the world
As the world accepts the Way;
He does not display himself, so is clearly seen,
Does not justify himself, so is recognized,
Does not boast, so is credited,
Does not pride himself, so endures,
Does not contend, so none contend against him.

The ancients said, “Accept and you become whole”,
Once whole, the world is as your home.

23. Words

Nature says only a few words:
High wind does not last long,
Nor does heavy rain.
If nature’s words do not last
Why should those of man?

Who accepts harmony, becomes harmonious.
Who accepts loss, becomes lost.
For who accepts harmony, the Way harmonizes with him,
And who accepts loss, the Way cannot find.

24. Indulgence

Straighten yourself and you will not stand steady;
Display yourself and you will not be clearly seen;
Justify yourself and you will not be respected;
Promote yourself and you will not be believed;
Pride yourself and you will not endure.

These behaviours are wasteful, indulgent,
And so they attract disfavour;
Harmony avoids them.

25. Beneath Abstraction

There is a mystery,
Beneath abstraction,
Silent, depthless,
Alone, unchanging,
Ubiquitous and liquid,
The mother of nature.
It has no name, but I call it “the Way”;
It has no limit, but I call it “limitless”.

Being limitless, it flows away forever;
Flowing away forever, it returns to my self:

The Way is limitless,
So nature is limitless,
So the world is limitless,
And so I am limitless.

For I am abstracted from the world,
The world from nature,
Nature from the Way,
And the Way from what is beneath abstraction.

26. Calm

Gravity is the source of lightness,
Calm, the master of haste.

A traveller will journey all day, watching over his belongings;
Yet once safe in his bed he will lose them in sleep.

The captain of a great vessel will not act lightly or hastily.
Acting lightly, he loses sight of the world,
Acting hastily, he loses control of himself.

A captain can not treat his great ship as a small boat;
Rather than glitter like jade
He must stand like stone.

27. Perfection

The perfect traveller leaves no trail to be followed;
The perfect speaker leaves no question to be answered;
The perfect accountant leaves no working to be completed;
The perfect container leaves no lock to be closed;
The perfect knot leaves no end to be ravelled.

So the sage nurtures all men
And abandons no one.
He accepts everything
And rejects nothing.
He attends to the smallest details.

So the strong must guide the weak,
For the weak are raw material to the strong.
If the guide is not respected,
Or the material is not cared for,
Confusion will result, no matter how clever one is.

This is the secret of perfection:
When raw wood is carved, it becomes a tool;
When a man is employed, he becomes a tool;
The perfect carpenter leaves no wood to be carved.

28. Becoming

Using the male, being female,
Being the entrance of the world,
You embrace harmony
And become as a newborn.

Using strength, being weak,
Being the root of the world,
You complete harmony
And become as unshaped wood.

Using the light, being dark,
Being the world,
You perfect harmony
And return to the Way.

29. Ambition

Those who wish to change the world
According with their desire
Cannot succeed.

The world is shaped by the Way;
It cannot be shaped by the self.
Trying to change it, you damage it;
Trying to possess it, you lose it.

So some will lead, while others follow.
Some will be warm, others cold
Some will be strong, others weak.
Some will get where they are going
While others fall by the side of the road.

So the sage will be neither wasteful nor violent.

30. Violence

Powerful men are well advised not to use violence,
For violence has a habit of returning;
Thorns and weeds grow wherever an army goes,
And lean years follow a great war.

A general is well advised
To achieve nothing more than his orders:
Not to take advantage of his victory.
Nor to glory, boast or pride himself;
To do what is dictated by necessity,
But not by choice.

For even the strongest force will weaken with time,
And then its violence will return, and kill it.

31. Armies

Armies are tools of violence;
They cause men to hate and fear.
The sage will not join them.
His purpose is creation;
Their purpose is destruction.

Weapons are tools of violence,
Not of the sage;
He uses them only when there is no choice,
And then calmly, and with tact,
For he finds no beauty in them.

Whoever finds beauty in weapons
Delights in the slaughter of men;
And who delights in slaughter
Cannot content himself with peace.

So slaughters must be mourned
And conquest celebrated with a funeral.

32. Shapes

The Way has no true shape,
And therefore none can control it.
If a ruler could control the Way
All things would follow
In harmony with his desire,
And sweet rain would fall,
Effortlessly slaking every thirst.

The Way is shaped by use,
But then the shape is lost.
Do not hold fast to shapes
But let sensation flow into the world
As a river courses down to the sea.

33. Virtues

Who understands the world is learned;
Who understands the self is enlightened.
Who conquers the world has strength;
Who conquers the self has harmony.
Who is determined has purpose;
Who is contented has wealth.
Who defends his home may long endure;
Who surrenders his home may long survive it.

34. Control

The Way flows and ebbs, creating and destroying,
Implementing all the world, attending to the tiniest details,
Claiming nothing in return.

It nurtures all things,
Though it does not control them;
It has no intention,
So it seems inconsequential.

It is the substance of all things;
Though it does not control them;
It has no exception,
So it seems all-important.

The sage would not control the world;
He is in harmony with the world.

35. Peace

If you offer music and food
Strangers may stop with you;
But if you accord with the Way
All the people of the world will keep you
In safety, health, community, and peace.

The Way lacks art and flavour;
It can neither be seen nor heard,
But its benefit cannot be exhausted.

36. Opposition

To reduce someone’s influence, first expand it;
To reduce someone’s force, first increase it;
To overthrow someone, first exalt them;
To take from someone, first give to them.

This is the subtlety by which the weak overcome the strong:
Fish should not leave their depths,
And swords should not leave their scabbards.

37. Tranquillity

The Way takes no action, but leaves nothing undone.
When you accept this
The world will flourish,
In harmony with nature.

Nature does not possess desire;
Without desire, the heart becomes quiet;
In this manner the whole world is made tranquil.

Part 2

38. Ritual

Well established hierarchies are not easily uprooted;
Closely held beliefs are not easily released;
So ritual enthralls generation after generation.

Harmony does not care for harmony, and so is naturally attained;
But ritual is intent upon harmony, and so can not attain it.

Harmony neither acts nor reasons;
Love acts, but without reason;
Justice acts to serve reason;
But ritual acts to enforce reason.

When the Way is lost, there remains harmony;
When harmony is lost, there remains love;
When love is lost, there remains justice;
But when justice is lost, there remains ritual.

Ritual is the end of compassion and honesty,
The beginning of confusion;
Belief is a colourful hope or fear,
The beginning of folly.

The sage goes by harmony, not by hope;
He dwells in the fruit, not the flower;
He accepts substance, and ignores abstraction.

39. Support

In mythical times all things were whole:
All the sky was clear,
All the earth was stable,
All the mountains were firm,
All the riverbeds were full,
All of nature was fertile,
And all the rulers were supported.

But, losing clarity, the sky tore;
Losing stability, the earth split;
Losing strength, the mountains sank;
Losing water, the riverbeds cracked;
Losing fertility, nature disappeared;
And losing support, the rulers fell.

Rulers depend upon their subjects,
The noble depend upon the humble;
So rulers call themselves orphaned, hungry and alone,
To win the people’s support.

40. Motion and Use

The motion of the Way is to return;
The use of the Way is to accept;
All things come from the Way,
And the Way comes from nothing.

41. Following

When the great man learns the Way, he follows it with diligence;
When the common man learns the Way, he follows it on occasion;
When the mean man learns the Way, he laughs out loud;
Those who do not laugh, do not learn at all.

Therefore it is said:
Who understands the Way seems foolish;
Who progresses on the Way seems to fail;
Who follows the Way seems to wander.

For the finest harmony appears plain;
The brightest truth appears coloured;
The richest character appears incomplete;
The bravest heart appears meek;
The simplest nature appears inconstant.

The square, perfected, has no corner;
Music, perfected, has no melody;
Love, perfected, has no climax;
Art, perfected, has no meaning.

The Way can be neither sensed nor known:
It transmits sensation and transcends knowledge.

42. Mind

The Way bears sensation,
Sensation bears memory,
Sensation and memory bear abstraction,
And abstraction bears all the world;
Each thing in the world bears feeling and doing,
And, imbued with mind, harmony with the Way.

As others have taught, so do I teach,
“Who loses harmony opposes nature”;
This is the root of my teaching.

43. Overcoming

Water overcomes the stone;
Without substance it requires no opening;
This is the benefit of taking no action.

Yet benefit without action,
And experience without abstraction,
Are practiced by very few.

44. Contentment

Health or reputation: which is held dearer?
Health or possessions: which has more worth?
Profit or loss: which is more troublesome?

Great love incurs great expense,
And great riches incur great fear,
But contentment comes at no cost;
Who knows when to stop
Does not continue into danger,
And so may long endure.

45. Quiet

Great perfection seems incomplete,
But does not decay;
Great abundance seems empty,
But does not fail.

Great truth seems contradictory;
Great cleverness seems stupid;
Great eloquence seems awkward.

As spring overcomes the cold,
And autumn overcomes the heat,
So calm and quiet overcome the world.

46. Horses

When a nation follows the Way,
Horses bear manure through its fields;
When a nation ignores the Way,
Horses bear soldiers through its streets.

There is no greater mistake than following desire;
There is no greater disaster than forgetting contentment;
There is no greater sickness than seeking attainment;
But one who is content to satisfy his needs
Finds that contentment endures.

47. Knowing

Without taking a step outdoors
You know the whole world;
Without taking a peep out the window
You know the colour of the sky.

The more you experience,
The less you know.
The sage wanders without knowing,
Sees without looking,
Accomplishes without acting.

48. Inaction

The follower of knowledge learns as much as he can every day;
The follower of the Way forgets as much as he can every day.

By attrition he reaches a state of inaction
Wherein he does nothing, but nothing remains undone.

To conquer the world, accomplish nothing;
If you must accomplish something,
The world remains beyond conquest.

49. People

The sage does not distinguish between himself and the world;
The needs of other people are as his own.

He is good to those who are good;
He is also good to those who are not good,
Thereby he is good.
He trusts those who are trustworthy;
He also trusts those who are not trustworthy,
Thereby he is trustworthy.

The sage lives in harmony with the world,
And his mind is the world’s mind.
So he nurtures the worlds of others
As a mother does her children.

50. Death

Men flow into life, and ebb into death.

Some are filled with life;
Some are empty with death;
Some hold fast to life, and thereby perish,
For life is an abstraction.

Those who are filled with life
Need not fear tigers and rhinos in the wilds,
Nor wear armour and shields in battle;
The rhinoceros finds no place in them for its horn,
The tiger no place for its claw,
The soldier no place for a weapon,
For death finds no place in them.

51. Nurture

The Way bears all things;
Harmony nurtures them;
Nature shapes them;
Use completes them.

Each follows the Way and honours harmony,
Not by law,
But by being.

The Way bears, nurtures, shapes, completes,
Shelters, comforts, and makes a home for them.

Bearing without possessing,
Nurturing without taming,
Shaping without forcing,
This is harmony.

52. Clarity

The origin of the world is its mother;
Understand the mother, and you understand the child;
Embrace the child, and you embrace the mother,
Who will not perish when you die.

Reserve your judgments and words
And you maintain your influence;
Speak your mind and take positions
And nothing can save you.

As observing detail is clarity,
So maintaining flexibility is strength;
Use the light but shed no light,
So that you do yourself no harm,
But embrace clarity.

53. Difficult Paths

With but a small understanding
One may follow the Way like a main road,
Fearing only to leave it;
Following a main road is easy,
Yet people delight in difficult paths.

When palaces are kept up
Fields are left to weeds
And granaries empty;
Wearing fine clothes,
Bearing sharp swords,
Glutting with food and drink,
Hoarding wealth and possessions -
These are the ways of theft,
And far from the Way.

54. Cultivate Harmony

Cultivate harmony within yourself, and harmony becomes real;
Cultivate harmony within your family, and harmony becomes fertile;
Cultivate harmony within your community, and harmony becomes abundant;
Cultivate harmony within your culture, and harmony becomes enduring;
Cultivate harmony within the world, and harmony becomes ubiquitous.

Live with a person to understand that person;
Live with a family to understand that family;
Live with a community to understand that community;
Live with a culture to understand that culture;
Live with the world to understand the world.

How can I live with the world?
By accepting.

55. Soft Bones

Who is filled with harmony is like a newborn.
Wasps and snakes will not bite him;
Hawks and tigers will not claw him.

His bones are soft yet his grasp is sure,
For his flesh is supple;
His mind is innocent yet his body is virile,
For his vigour is plentiful;
His song is long-lasting yet his voice is sweet,
For his grace is perfect.

But knowing harmony creates abstraction,
And following abstraction creates ritual.
Exceeding nature creates calamity,
And controlling nature creates violence.

56. Impartiality

Who understands does not preach;
Who preaches does not understand.

Reserve your judgments and words;
Smooth differences and forgive disagreements;
Dull your wit and simplify your purpose;
Accept the world.

Then,
Friendship and enmity,
Profit and loss,
Honour and disgrace,
Will not affect you;
The world will accept you.

57. Conquer with Inaction

Do not control the people with laws,
Nor violence nor espionage,
But conquer them with inaction.

For:
The more morals and taboos there are,
The more cruelty afflicts people;
The more guns and knives there are,
The more factions divide people;
The more arts and skills there are,
The more change obsoletes people;
The more laws and taxes there are,
The more theft corrupts people.

Yet take no action, and the people nurture eachother;
Make no laws, and the people deal fairly with eachother;
Own no interest, and the people cooperate with eachother;
Express no desire, and the people harmonize with eachother.

58. No End

When government is lazy and informal
The people are kind and honest;
When government is efficient and severe
The people are discontented and deceitful.

Good fortune follows upon disaster;
Disaster lurks within good fortune;
Who can say how things will end?
Perhaps there is no end.

Honesty is ever deceived;
Kindness is ever seduced;
Men have been like this for a long time.

So the sage is firm but not cutting,
Pointed but not piercing,
Straight but not rigid,
Bright but not blinding.

59. Restraint

Manage a great nation as you would cook a delicate fish.

To govern men in accord with nature
It is best to be restrained;
Restraint makes agreement easy to attain,
And easy agreement builds harmonious relationships;
With sufficient harmony no resistance will arise;
When no resistance arises, then you possess the heart of the nation,
And when you possess the nation’s heart, your influence will long endure:
Deeply rooted and firmly established.
This is the method of far sight and long life.

60. Demons

When you use the Way to conquer the world,
Your demons will lose their power to harm.
It is not that they lose their power as such,
But that they will not harm others;
Because they will not harm others,
You will not harm others:
When neither you nor your demons can do harm,
You will be at peace with them.

61. Submission

A nation is like a hierarchy, a marketplace, and a maiden.
A maiden wins her husband by submitting to his advances;
Submission is a means of union.

So when a large country submits to a small country
It will adopt the small country;
When a small country submits to a large country
It will be adopted by the large country;
The one submits and adopts;
The other submits and is adopted.

It is in the interest of a large country to unite and gain service,
And in the interest of a small country to unite and gain patronage;
If both would serve their interests,
Both must submit.

62. Sin

The Way is the fate of men,
The treasure of the saint,
And the refuge of the sinner.

Fine words are often borrowed,
And great deeds are often appropriated;
Therefore, when a man falls, do not abandon him,
And when a man gains power, do not honour him;
Only remain impartial and show him the Way.

Why should someone appreciate the Way?
The ancients said, “By it, those who seek may easily find,
And those who regret may easily absolve”
So it is the most precious gift.

63. Difficulty

Practice no-action;
Attend to do-nothing;
Taste the flavorless,
Magnify the small,
Multiply the few,
Return love for hate.

Deal with the difficult while it is yet easy;
Deal with the great while it is yet small;

The difficult develops naturally from the easy,
And the great from the small;
So the sage, by dealing with the small,
Achieves the great.

Who finds it easy to promise finds it hard to be trusted;
Who takes things lightly finds things difficult;
The sage recognizes difficulty, and so has none.

64a. Care at the Beginning

What lies still is easy to grasp;
What lies far off is easy to anticipate;
What is brittle is easy to shatter;
What is small is easy to disperse.

Yet a tree broader than a man can embrace is born of a tiny shoot;
A dam greater than a river can overflow starts with a clod of earth;
A journey of a thousand miles begins at the spot under one’s feet.

Therefore deal with things before they happen;
Create order before there is confusion.

64b. Care at the End

He who acts, spoils;
He who grasps, loses.
People often fail on the verge of success;
Take care at the end as at the beginning,
So that you may avoid failure.

The sage desires no-desire,
Values no-value,
Learns no-learning,
And returns to the places that people have forgotten;
He would help all people to become natural,
But then he would not be natural.

65. Subtlety

The ancients did not seek to rule people with knowledge,
But to help them become natural.

It is difficult for knowledgeable people to become natural;
So to use law to control a nation weakens the nation,
But to use nature to control a nation strengthens the nation.

Understanding these two paths is understanding subtlety;
Subtlety runs deep, ranges wide,
Resolves confusion and preserves peace.

66. Lead by Following

The river carves out the valley by flowing beneath it.
Thereby the river is the master of the valley.

In order to master people
One must speak as their servant;
In order to lead people
One must follow them.

So when the sage rises above the people,
They do not feel oppressed;
And when the sage stands before the people,
They do not feel hindered.

So the popularity of the sage does not fail,
He does not contend, and no one contends against him.

67. Unimportance

All the world says,
“I am important;
I am separate from all the world.
I am important because I am separate,
Were I the same, I could never be important.”

Yet here are three treasures
That I cherish and commend to you:
The first is compassion,
By which one finds courage.
The second is restraint,
By which one finds strength.
And the third is unimportance,
By which one finds influence.

Those who are fearless, but without compassion,
Powerful, but without restraint,
Or influential, yet important,
Cannot endure.

68. Compassion

Compassion is the finest weapon and best defence.
If you would establish harmony,
Compassion must surround you like a fortress.

Therefore,
A good soldier does not inspire fear;
A good fighter does not display aggression;
A good conqueror does not engage in battle;
A good leader does not exercise authority.

This is the value of unimportance;
This is how to win the cooperation of others;
This to how to build the same harmony that is in nature.

69. Ambush

There is a saying among soldiers:
It is easier to lose a yard than take an inch.

In this manner one may deploy troops without marshalling them,
Bring weapons to bear without exposing them,
Engage the foe without invading them,
And exhaust their strength without fighting them.

There is no worse disaster than misunderstanding your enemy;
To do so endangers all of my treasures;
So when two well matched forces oppose eachother,
The general who maintains compassion will win.

70. Individuality

My words are easy to understand
And my actions are easy to perform
Yet no other can understand or perform them.

My words have meaning; my actions have reason;
Yet these cannot be known and I cannot be known.

We are each unique, and therefore valuable;
Though the sage wears coarse clothes, his heart is jade.

71. Limitation

Who recognizes his limitations is healthy;
Who ignores his limitations is sick.
The sage recognizes this sickness as a limitation.
And so becomes immune.

72. Revolution

When people have nothing more to lose,
Then revolution will result.

Do not take away their lands,
And do not destroy their livelihoods;
If your burden is not heavy then they will not shirk it.

The sage maintains himself but exacts no tribute,
Values himself but requires no honours;
He ignores abstraction and accepts substance.

73. Fate

Who is brave and bold will perish;
Who is brave and subtle will benefit.
The subtle profit where the bold perish
For fate does not honour daring.
And even the sage dares not tempt fate.

Fate does not attack, yet all things are conquered by it;
It does not ask, yet all things answer to it;
It does not call, yet all things meet it;
It does not plan, yet all things are determined by it.

Fate’s net is vast and its mesh is coarse,
Yet none escape it.

74. Execution

If people were not afraid of death,
Then what would be the use of an executioner?

If people were only afraid of death,
And you executed everyone who did not obey,
No one would dare to disobey you.
Then what would be the use of an executioner?

People fear death because death is an instrument of fate.
When people are killed by execution rather than by fate,
This is like carving wood in the place of a carpenter.
Those who carve wood in place of a carpenter
Often injure their hands.

75. Rebellion

When rulers take grain so that they may feast,
Their people become hungry;
When rulers take action to serve their own interests,
Their people become rebellious;
When rulers take lives so that their own lives are maintained,
Their people no longer fear death.

When people act without regard for their own lives
They overcome those who value only their own lives.

76. Flexibility

A newborn is soft and tender,
A crone, hard and stiff.
Plants and animals, in life, are supple and succulent;
In death, withered and dry.
So softness and tenderness are attributes of life,
And hardness and stiffness, attributes of death.

Just as a sapless tree will split and decay
So an inflexible force will meet defeat;
The hard and mighty lie beneath the ground
While the tender and weak dance on the breeze above.

77. Need

Is the action of nature not unlike drawing a bow?
What is higher is pulled down, and what is lower is raised up;
What is taller is shortened, and what is thinner is broadened;
Nature’s motion decreases those who have more than they need
And increases those who need more than they have.

It is not so with Man.
Man decreases those who need more than they have
And increases those who have more than they need.

To give away what you do not need is to follow the Way.
So the sage gives without expectation,
Accomplishes without claiming credit,
And has no desire for ostentation.

78. Yielding

Nothing in the world is as soft and yielding as water,
Yet nothing can better overcome the hard and strong,
For they can neither control nor do away with it.

The soft overcomes the hard,
The yielding overcomes the strong;
Every person knows this,
But no one can practice it.

Who attends to the people would control the land and grain;
Who attends to the state would control the whole world;
Truth is easily hidden by rhetoric.

79. Reconciliation

When conflict is reconciled, some hard feelings remain;
This is dangerous.

The sage accepts less than is due
And does not blame or punish;
For harmony seeks agreement
Where justice seeks payment.

The ancients said: “nature is impartial;
Therefore it serves those who serve all.”

80. Utopia

Let your community be small, with only a few people;
Keep tools in abundance, but do not depend upon them;
Appreciate your life and be content with your home;
Sail boats and ride horses, but don’t go too far;
Keep weapons and armour, but do not employ them;
Let everyone read and write,
Eat well and make beautiful things.

Live peacefully and delight in your own society;
Dwell within cock-crow of your neighbours,
But maintain your independence from them.

81. The Sage

Honest people use no rhetoric;
Rhetoric is not honesty.
Enlightened people are not cultured;
Culture is not enlightenment.
Content people are not rich;
Riches are not contentment.

So the sage does not serve himself;
The more he does for others, the more he is satisfied;
The more he gives, the more he receives.
Nature flourishes at the expense of no one;
So the sage benefits all men and contends with none.

GNL’s Not Lao

Version 2.07

The GNL Tao Te Ching.
Copyright (C) 1992, 1993, 1994, 1995 Peter A. Merel.

This program is free software; you can redistribute it and/or modify
it under the terms of the GNU General Public License as published by
the Free Software Foundation; either version 2 of the License, or
(at your option) any later version.

This program is distributed in the hope that it will be useful,
but WITHOUT ANY WARRANTY; without even the implied warranty of
MERCHANTABILITY or FITNESS FOR A PARTICULAR PURPOSE. See the
GNU General Public License for more details.

You should have received a copy of the GNU General Public License
along with this program; if not, write to the Free Software
Foundation, Inc., 675 Mass Ave, Cambridge, MA 02139, USA.

Tao Teh Ching - Peter Merel's translation/interpolation (ver.1)

http://qi.gaia.com — Wed, 05 Sep 2007 17:47:46 GMT

Interpolation by Peter A. Merel (pete@extro.su.oz.au) based upon the translations of:
Lin Yutang, Ch’u Ta-Kao, Gia-Fu Feng & Jane English, Richard Wilhelm and Aleister Crowley.

This interpolation is still very much a work in progress, with Robert Hendricks’ and Arthur Waley’s translations still to be mixed in before I leave it.
I don’t expect much new from Waley, given that Lin Yutang stayed pretty close to him, but Hendricks is obviously a very important translation and will entail real changes to a number of chapters, especially Chapter 65.

Peter A. Merel.
pete@extro.su.oz.au

1. Tao

The Tao that can be known is not Tao.

The substance of the World is only a name for Tao.

Tao is all that exists and may exist;

The World is only a map of what exists and may exist.

One experiences without Self to sense the World,

And experiences with Self to understand the World.

The two experiences are the same within Tao;

They are distinct only within the World.

Neither experience conveys Tao

Which is infinitely greater and more subtle than the World.

2. Qualities

When Beauty is recognised in the World

Ugliness has been learned;

When Good is recognised in the World

Evil has been learned.

In this way:

Alive and dead are abstracted from growth;

Difficult and easy are abstracted from progress;

Far and near are abstracted from position;

Strong and weak are abstracted from control;

Song and speech are abstracted from harmony;

After and before are abstracted from sequence.

The sage controls without authority,

And teaches without words;

He lets all things rise and fall,

Nurtures, but does not interfere,

Gives without demanding,

And is content.

3. Control

Not praising the worthy prevents cheating

Not esteeming the rare prevents theft

Not flaunting beauty prevents lust

So the sage controls people by:

Emptying their hearts,

Filling their bellies,

Weakening their ambitions,

And strengthening their bodies.

If people lack knowledge and desire

The crafty among them can not act;

If no action is taken

Then all live in peace.

4. Properties of Tao

Tao is a depthless vessel;

Used by the Self, it is not filled by the World;

It cannot be cut, knotted, dimmed or stilled;

Its depths are hidden, ubiquitous and eternal;

I don’t know where it came from;

It came before Nature.

5. Nature

Nature is not kind;

It treats all things impartially.

The Sage is not kind,

And treats all people impartially.

Nature is like a bellows

Empty, yet supplying all needs,

The more it moves, the more it yields;

The sage draws upon Tao in the same way

And can not be exhausted.

6. The Heart

Like a riverbed, the heart is never filled

It is an ineffable female

Whose entrance is the source of the World;

Tao is ever present within it:

Draw upon it and it will never fail.

7. Self

Nature is everlasting because it does not have a Self.

In this way the sage:

Serves his Self last and finds it served first;

Sees his body as accidental and finds it endures.

Because he does not serve his Self, he is content.

8. Intimacy

The best of man is like water,

Which benefits all things, and does not contend with them,

Which flows in places that others disdain,

Where it holds fast to Tao.

So the sage:

In dwelling holds fast to the land,

In governing holds fast to order,

In talking holds fast to truth,

In dealing holds fast to men,

In acting holds fast to opportunity,

In crafting holds fast to competence,

In feeling holds fast to the heart;

He does not contend, and so is without blame.

9. Hubris

Stretch a bow to its limit and it is soon broken;

Temper a blade to its sharpest and it is soon blunted;

Amass the greatest treasure and it is soon stolen;

Claim credit and honour and you will soon fall;

Retire once your purpose is acheived - this is the way of Nature.

10. Love

Embracing Tao, you become embraced.

Supple, breathing gently, you become reborn.

Clearing your vision, you become clear.

Nurturing your beloved, you become impartial.

Opening your heart, you become accepted.

Accepting the World, you embrace Tao.

Bearing and nurturing,

Creating but not owning,

Giving without demanding,

Controlling without authority,

This is love.

11. Wealth and Worth

——————–

Thirty spokes meet at a nave;

Because of the hole we may use the wheel.

Clay is moulded into a vessel;

Because of the hollow we may use the cup.

Walls are built around a hearth

Because of the doors we may use the house.

Thus wealth comes from what is,

But worth from what is not.

12. Distraction

—————

Too much color blinds the eye

Too much tone deafens the ear

Too much taste dulls the palate

Too much play maddens the mind

Too much desire tears the heart.

The sage provides for the belly, not for the senses;

He lets go of sensation and accepts substance.

13. Anxiety

———–

The saints said: “Praise and blame cause anxiety;

The objects of hope and fear are within your Self.”

“Praise and blame cause anxiety”

For you must hope and fear to receive or to lose them.

“The objects of hope and fear are within your Self”

For, without Self, neither fortune nor disaster can befall.

Therefore:

He who regards the World as the Self is able to control the World;

He who loves the World as the Self is able to nurture the World.

14. The Continuity of Tao

————————-

Looked at but cannot be seen - it is beyond form;

Listened to but cannot be heard - it is beyond sound;

Grasped at but cannot be touched - it is beyond reach;

These depthless things evade definition,

And blend into a single mystery.

In its rising there is no light,

In its falling there is no darkness,

A continuous thread beyond description,

Lining what can not exist,

Its form formless,

Its image nothing,

Its name mystery,

Meet it, it has no face,

Follow it, it has no back.

Understand the past, but attend the present;

In this way you know the continuity of Tao,

Which is its essence.

15. The Saints

————–

The Saints had understanding

So profound they can not be understood.

Because they cannot be understood

I can only describe their appearance:

Cautious, like one crossing thin ice,

Hesitant, like one who fears danger,

Modest, like one who is a guest,

Smooth, like melting ice,

Genuine, like unshaped wood,

Empty, like a riverbed,

Opaque, like muddy water.

He who can lie still while the mud settles,

And remain still until the water flows

Does not seek fulfillment

And transcends Nature.

16. Transcending Nature

———————–

Empty the Self completely;

Embrace perfect peace.

The World will rise and move;

Watch it return to rest.

All the flourishing things

Will return to their source.

This return is peaceful;

It is the way of Nature,

An eternal decay and renewal.

Understanding this brings enlightenment,

Ignorance of this brings misery.

Who understands Nature’s way becomes all-cherishing;

Being all-cherishing he becomes impartial;

Being impartial he becomes magnanimous;

Being magnanimous he becomes part of Nature;

Being part of Nature he becomes one with Tao;

Being one with Tao he becomes immortal:

Though his body will decay, Tao will not.

17. Rulers

———-

The best rulers are scarcely known by their subjects;

The next best are loved and praised;

The next are feared;

The next despised:

They have no faith in their subjects,

So their subjects become unfaithful to them.

When the best rulers acheive their purpose

Their subjects claim the acheivement as their own.

18. Loss of Tao

—————

When Tao is forgotten

Duty and justice arise;

Then wisdom and sagacity are born

Along with hypocrisy.

When family relationships dissolve

Then respect and devotion arise;

When a nation falls to chaos

Then loyalty and patriotism are born.

19. Simplicity

————–

If we could discard wisdom and sagacity

Then people would profit a hundredfold;

If we could discard duty and justice

Then loving relationships would form;

If we could discard artifice and profit

Then corruption and theft would disappear -

Yet such remedies treat only symptoms

And so they are inadequate.

People need personal remedies:

Reveal your naked Self,

Embrace your original nature,

Bind your self-interest,

Control your desire.

20. Oneness

———–

I know nothing and nothing troubles me.

I see no difference between yes and no.

I see no difference between good and evil.

I do not fear what the people fear in the night.

The people are merry as if at a magnificent party

Or playing in the park at springtime;

But I am tranquil and wandering,

Like a newborn before it learns to smile,

Lonely, with no true home.

The people have enough and to spare,

But I have nothing,

And my heart is foolish,

Muddled and cloudy.

The people are bright and certain,

Where I am dim and confused;

The people are clever and wise,

Where I am dull and ignorant,

Aimless as a wave drifting over the sea,

Attached to nothing.

The people are busy with purpose,

Where I am impractical and rough.

I am apart from all other people

Yet I am sustained by Nature, their mother.

21. Expressions of Tao

———————-

Love is expressed by following Tao.

Tao is evasive and intangible

But expresses all form and substance;

Tao is dark and subtle

But expresses all of Nature;

Nature is unchanging,

But expresses all sensation.

Since before knowledge

Tao has expressed these things.

How do I know?

By faith in my senses.

22. Acceptance and Contention

—————————–

Accept and you become whole,

Bend and you straighten,

Empty and you fill,

Decay and you renew,

Want and you acquire,

Fulfill and you become confused.

The sage accepts the World

As the World accepts Tao;

He does not display himself, so is clearly seen,

Does not justify himself, so is famed,

Does not boast, so is credited,

Does not glory, so excels,

Does not contend, so no one contends against him.

The saints said, “Accept and you become whole”,

Once whole, the World is as your home.

23. Talk and Trust

——————

Nature says only a few words:

High wind does not last long,

Nor does heavy rain.

If Nature’s words do not last

Why should those of man?

To follow Tao, become Tao; Tao will accept you.

To give love, become love; love will accept you.

To lose Tao, become lost; loss will accept you.

You must trust in order to be trusted.

24. Tumors

———-

If you stand on tiptoe you can not stand steady;

If you stride too long you can not stride well;

If you display yourself you can not be clearly seen;

If you justify yourself you can not be respected;

If you promote yourself you can not be believed;

If you pride yourself you can not excel.

These behaviours are dregs and tumors,

Disgusting things avoided by love.

25. Four Infinities.

——————–

Before the World exists

There is mystery:

Silent, depthless,

Alone, unchanging,

Ubiquitous and ever moving,

The mother of the World.

I do not know its name, so I call it Tao;

I do not know its limit, so I call it infinite.

Being infinite, it flows away forever

Flowing away forever, it returns to the Self.

The Self follows the way of the World;

The World follows the way of Nature;

Nature follows the way of Tao;

Tao is the way.

Tao is infinite,

Therefore Nature is infinite,

Therefore the World is infinite,

Therefore the Self is infinite.

There are four infinities,

And the Self is one of them.

26. Calm

——–

Gravity is the source of Lightness,

Calm, the master of Haste

So the leader of a great enterprise should not act lightly or hastily.

Acting lightly, he loses touch with the World,

Acting hastily, he loses control of the Self.

The sage journeys all day without losing control;

Surrounded by desirable things, he is calm and unattached.

27. Attention

————-

A good traveller leaves no trail to be followed

A good speaker leaves no question to be asked

A good accountant leaves no working to be checked

A good container leaves no lock to be picked

A good fastener leaves no knot to be unravelled

So the sage nurtures all men

And abandons no one.

He accepts everything

And rejects nothing.

He attends to the smallest details.

So the strong must guide the weak,

For the weak are raw material to the strong.

If the guide is not respected

Or the material is not nurtured

Confusion will result, no matter how clever one is.

This is the essence of subtlety.

28. Being the Female

——————–

Knowing the male, being the female,

Being the course through which flows the World,

One embraces unfailing Love

And is again as a newborn.

Knowing the light, being the dark,

Being the World,

One becomes unerring Love

And returns to Tao.

Knowing honour, being humble,

Being the valley of the World,

Love suffices,

And one is as unshaped wood.

When wood is shaped it becomes tools.

Used by the sage, tools become powerful;

So a good carpenter wastes little.

29. Blindness

————-

Those who wish to change the World

According with their desire

Cannot succeed.

The World is shaped by Tao;

It cannot be shaped by Self.

If one tries to shape it, one damages it;

If one tries to possess it, one loses it.

Therefore:

Sometimes things flourish,

And sometimes they do not.

Sometimes life is hard

And sometimes it is easy.

Sometimes people are strong

And sometimes they are weak.

Sometimes you get where you are going

And sometimes you fall by the way.

The sage is not extreme, extravagant, or complacent.

30. Violence

————

Powerful men are well advised not to use violence,

For violence has a habit of returning;

Thorns and weeds grow wherever an army goes,

And lean years follow a great war.

A general is well advised

To acheive nothing more than his orders,

No matter how strong his army;

To carry out his orders

But not glory, boast or be proud;

To do what is dictated by necessity,

But not by bloodlust;

For even the fiercest force will weaken with time,

And then its violence will return, and kill it.

31. Tools of Violence

———————

Soldiers are tools of violence, feared by all;

The sage will not employ them.

His purpose is creation;

Their purpose is destruction.

Weapons are tools of violence, not of the wise man;

He uses them when there is no choice

For he values peace and tact,

And does not delight in conquest.

For who delights in conquest

Delights in the slaughter of men;

And who delights in the slaughter of men

Cannot control them.

Slaughters should be mourned

And conquest celebrated with a funeral.

32. Shape

———

Tao has no true definition.

Like unshaped wood, it has no use;

If a ruler understands this

His whole country flourishes and obeys

In harmony with his Self,

Just as sweet rain falls

Needing no instruction

To slake the thirst of all.

When Tao is shaped by use,

The shape gains a name in the World;

One should not keep too many names

Lest their shapes stop up the Self;

Instead let Tao flow through the Self into the World

As water courses down a riverbed into the sea.

33. Virtue

———-

Who understands the World is learned;

Who understands the Self is enlightened.

Who conquers the World has strength;

Who conquers the Self has love.

Who is contented has riches;

Who is determined has purpose.

Who maintains his home will long endure

Who maintains his influence will live long after death.

34. Tao Favours No One

———————-

Infinite Tao flows everywhere, creating and destroying,

Implementing all the World, attending to the tiniest details,

Claiming nothing in return.

It nurtures all things,

Though it does not control them;

It has no intention,

So it seems inconsequential.

It is the substance of all things;

Though it does not control them;

It has no exception,

So it seems all-important.

Because it favours no finite thing,

It is infinite.

35. Peace

———

Tao lacks art and flavour;

It can neither be seen nor heard,

Yet its application cannot be exhausted.

If you offer music and food

Strangers may stop with you;

But if you accord with Tao

The people of the World will keep you

In safety, health, community, and peace.

36. Influence

————-

To reduce someone’s influence, first cause it to expand;

To reduce someone’s force, first cause it to increase;

To overthrow someone, first cause them to be exalted;

To take something from someone, first give it to them.

This is the subtlety by which the weak overcome the strong,

For fish should not leave their depths;

And soldiers should not leave their camouflage.

37. Quieting the Heart

———————-

Tao does not act, yet leaves nothing undone.

If the Self understands this

All the things of the World naturally flourish;

Flourishing, they are constrained by Nature.

Nature does not possess desire;

Without desire, the heart becomes quiet,

And so the whole World may be made tranquil.

38. Religion

————

The loving do not act.

The kind act without self-interest;

The just act to serve self-interest;

The religious act to reproduce self-interest.

For when Tao is lost, there is love;

When love is lost, there is kindness;

When kindness is lost, there is justice;

And when justice is lost, there is religion.

Well established hierarchies are not easily uprooted;

Closely held beliefs are not easily released;

So religion enthralls generation after generation.

Religion is the end of love and honesty,

The beginning of confusion;

Faith is a colourful hope or fear,

The origin of folly.

The sage goes by knowledge, not by hope;

He dwells in the fruit, not the flower;

He accepts the former, and rejects the latter.

39. Wholeness

————-

In mythical times all things were whole:

All the sky was clear,

All the earth was stable,

Allthe mountains were strong,

All the riverbeds were full,

All of nature was alive,

And all the rulers were supported.

But without clarity, the sky tears;

Without stability, the earth splits;

Without strength, the mountain collapses;

Without water, the riverbed cracks;

Without life, nature is barren;

And without support, the rulers fall.

So rulers depend upon their subjects,

The noble depend upon the humble;

And rulers call themselves orphaned, lonely or disabled,

To win their peoples’ support.

Wholeness gains no support.

So there is weakness in power,

And power in weakness;

Rather than tinkle like jade,

One should clatter like stones.

40. Application of Tao

———————-

The motion of Tao is to return;

The use of Tao is to accept;

All things are made of Tao,

And Tao is made of nothing.

41. Taoism

———-

When the strong learn Tao, they practice it diligently;

When the average learn Tao, they practice it sometimes;

When the weak learn Tao, they laugh out loud;

Those who do not laugh do not learn at all.

Therefore it is said:

Who understands Tao seems foolish;

Who progresses in Tao seems to fail;

Who follows Tao seems to wander.

So the greatest force appears vulnerable;

The brightest truth appears coloured;

The richest character appears incomplete;

The strongest heart appears meek;

The most beautiful nature appears fickle;

So the square, perfected, has no corner;

Art, perfected, has no meaning;

Sex, perfected, has no climax;

Form, perfected, has no shape.

So Tao can not be sensed or known:

It transmits sensation and transcends knowledge.

42. Harmony

———–

Tao bears love;

Love bears restraint;

Restraint bears acceptance;

Acceptance bears the World;

All things begin with love and end with restraint,

But it is acceptance that brings harmony.

As others teach, I teach,

“Those without harmony end with violence”;

This is my teacher.

43. Overcoming the Impossible

—————————–

The soft overcomes the hard;

The formless penetrates the impenetrable;

Therefore I value taking no action.

Teaching without words,

Work without action,

Are understood by no one.

44. Contentment

—————

Fame or Self: which is dearer?

Self or wealth: which is more valuable?

Profit or loss: which is more painful?

Great love incurs great expense,

And great wealth incurs great theft,

But great contentment incurs no loss.

Therefore:

He who knows when to stop

Does not continue into danger,

And may long endure.

45. Quiet

———

Great perfection seems imperfect,

But does not decay;

Great abundance seems empty,

But does not fail.

Great truth seems contradictory;

Great cleverness seems stupid;

Great eloquence seems awkward.

Though action overcomes contentment,

Stillness overcomes desire;

So calm and quiet control the World.

46. Desire

———-

When the World is not in accord with Tao,

Horses bear soldiers through the fields;

When the World is in accord with Tao,

Horses bear horseshit through the fields.

There is no greater curse than desire;

There is no greater misery than discontent;

There is no greater ailment than greed;

But one who is content to be content

May always be content.

47. Knowledge and Experience

—————————-

Without taking a step outdoors

You know the whole World.

Without taking a look out the window

You see the colour of the sky.

The more you experience,

The less you know.

The sage wanders without knowing,

Looks without seeing,

Accomplishes without acting.

48. Knowledge

————-

The follower of knowledge acquires as much as he can every day;

The follower of Tao loses as much as he can every day.

By attrition he reaches a state of inaction

Wherein he does nothing, but leaves nothing undone.

To conquer the World, do nothing;

If you must do something,

The World remains beyond conquest.

49. The Worlds of Others

————————

The sage does not distinguish between Self and World;

Therefore the needs of the people of the World are as his own.

He is good to those who are good;

He is also good to those who are not good;

For love is goodness.

He trusts those who are trustworthy;

He also trusts those who are not trustworthy;

For love is trust.

He is in harmony with the World;

So he nurtures the Worlds of others

As a mother does her children.

50. Life and Death

——————

Death enters life as man enters woman.

The limits of man:

Thirty years of growth;

Thirty years of decay;

Thirty years inbetween;

So death and life reproduce themselves.

He who would prolong his life

Will not meet tigers or rhinoceri in the wilds,

Nor soldiers in battle

So the rhinoceros finds no place in him for its horn,

The tiger no place for its claw,

The soldier no place for a weapon;

So death finds no place to enter his life.

51. Love

——–

Tao bears us,

Love nurtures us,

Nature shapes us,

Circumstance completes us.

We worship Tao and honour love;

For worship of Tao and honour of love

Are performed by being alive.

Tao bears us,

Love nurtures, develops, cares for,

Shelters, comforts, and makes a home for us.

Making without controlling,

Giving without demanding,

Guiding without interfering,

Helping without profiting,

This is love.

52. Restraint

————-

The origins of the World are its mother;

Know the mother, and you understand the child;

Know the child, and you embrace the mother,

Who shall not perish when you die.

Reserve your judgments and words

And you maintain your influence;

Draw conclusions and speak your mind

And your cause is lost.

As seeing detail is clarity,

So maintaining tact is strength;

Keep your eyes and mind open

So that you may not regret your actions;

This is restraint.

53. Distractions

—————-

With but a small understanding

One may follow Tao like a main road,

Fearing only to leave it;

Following a main road is easy,

But being sidetracked is also easy.

When palaces are kept up

Fields are left to weeds

And granaries empty.

Wearing fine clothes,

Bearing sharp swords,

Glutting with food and drink,

Hoarding wealth and possessions -

These are the ways of theft

And deviation from Tao.

54. Go by Love

————–

Love does not think of love

For this reason is it strong;

It does not act,

Yet leaves nothing undone.

Desire is intent upon love

For this reason is it weak;

It always acts,

Yet gets nothing done.

Nurture love in the Self, and love will be genuine;

Nurture love in the family, and love will be abundant;

Nurture love in the community, and love will multiply;

Nurture love in the culture, and love will flourish;

Nurture love in the World, and love will be ubiquitous.

Therefore:

Judge a person by their love;

Judge a family by its love;

Judge a community by its love;

Judge a culture by its love;

Judge the World by its love.

How can I know the love of the World?

By judging my Self.

55. Love and Nature

——————-

Who is filled with love is like a newborn.

Wasps will not sting him;

Tigers will not eat him;

Hawks will not tear out his eyes.

His bones are soft, yet his sinews are supple,

So his grip is strong;

He has no wife, yet his manhood is healthy,

So his vigour is unspoiled;

He sings all day yet his voice remains sweet

So his harmony is perfect.

To approach Nature is to know harmony;

To acheive Nature is to be enlightened;

But to surpass Nature invites calamity

For emotion will burst the lungs

And exhaustion will age the heart;

The light that burns twice as bright

Burns half as long.

56. Impartiality.

—————–

He who knows does not speak;

He who speaks does not know.

Reserve your judgments and words;

Dull your wit and simplify your purpose;

Be humble as earth and a part of Nature.

In this way

Friendship and enmity,

Profit and loss,

Honour and disgrace,

Will not affect you.

The impartial Self is of most benefit to the World.

57. Government

————–

A nation is best governed by innocence;

A war is best waged by treachery;

The World is best controlled by inaction;

Why?

Because:

The more property and taxes there are,

The more poverty prevails;

The more guns and knives there are,

The more chaos prevails;

The more arts and sciences there are,

The more deceit prevails;

The more rules and regulations there are,

The more theft prevails.

Therefore the sage says:

I take no action, and the people become civilized;

I wage no war, and the people become just;

I transact no business, and the people become wealthy;

I have no desire, and the people become innocent.

58. Be Forgiving

—————-

When government is lazy and blunt

The people are kind and honest;

When government is efficient and severe

The people are discontented and deceitful.

Misery may yield happiness;

Happiness may conceal misery.

Who can say which will be for the best?

Nothing is straightforward.

Honesty is ever corrupted;

Kindness is ever seduced;

Men have been like this for a long time.

So the sage is firm but not cutting,

Pointed but not piercing,

Straight but not inflexible,

Brilliant but not blinding.

59. Restraint

————-

Manage a great nation

As you would cook a delicate fish.

When directing men to a purpose

The sage is restrained;

Restraint allows time to prepare and strengthen,

To build loving relationships;

With sufficient strength and love all resistance is overcome;

When all resistance is overcome one’s purpose is acheived.

Who can acheive his purpose is able to direct men

And his influence upon them long endures.

Deeply rooted and firmly established,

His vision lives on even after death.

60. Emotions

————

Because the sage follows Tao his emotions do no harm;

It is not that they lose their power

But that they do not hurt others;

Because they do not hurt others

He does not hurt others:

Because his emotions do no harm,

All his relations with people are loving.

61. International Relations

—————————

A nation acts as a hierarchy, a community, and a woman.

A woman seduces a man by being cool,

Being cool is a means of submission.

If a large country submits to a small country

It will seduce the small country;

If a small country submits to a large country

It will seduce the large country;

The large will submit in order to control

And the small will submit in order to prosper.

Therefore:

It is in the interests of a large country to give shelter,

And in the interests of a small country to give service;

If both would acheive their purposes,

Both must submit.

62. Sin

——-

Tao is the source of all things,

The treasure of the saint,

And the refuge of the sinner.

Fine words win honour

And fine actions win respect,

But if a man sins, do not abandon him;

And if a man gains power, do not bribe him;

Just be calm and show accordance with Tao.

Why is Tao the treasure of the saint?

Because it absolves all sin.

Why is Tao the refuge of the sinner?

Because it is easily found when sought.

It is the most valuable gift.

63. Confront Difficulty

———————–

Practise no-action;

Attend to do-nothing;

Taste the flavorless,

Examine the small,

Multiply the few,

Return love for hate.

Deal with difficulty while it is yet easy;

Deal with the great while it is yet small;

The difficult develops naturally from the easy

And the great from the small;

So the sage, by dealing with the small

Acheives the great.

He who finds it easy to promise finds it hard to deliver;

He who takes things lightly makes things hard;

The sage confronts difficulty, and so has none.

64a. Care at the Beginning

————————–

What lies still is easy to grasp;

What is far off is easy to anticipate;

What is cold is easy to shatter;

What is small is easy to disperse.

Yet,

A tree broader than a man can embrace is born of a tiny shoot;

A dam taller than a river can overflow is based on a clod of earth;

A journey of a thousand miles begins at the spot under one’s feet.

Therefore deal with things before they happen;

Create order before there is confusion.

64b. Care at the End

——————–

He who acts, spoils;

He who grasps, loses.

People often fail on the verge of success;

Take care at the end as at the beginning,

So that you may avoid failure.

The sage desires no desire,

Values no valuable,

Knows no knowledge,

But gives people what they can not find

And helps all things accord with Nature

Without interfering.

65. History

————————-

The saints did not want to make people wise,

But to make them ignorant;

For it is difficult to lead people who know too much.

To lead a nation by imparting knowledge to its people

Destroys the nation.

To lead a nation by decreasing the knowledge of its people

Strengthens the nation.

Understanding these two paths is understanding history;

Understanding history gives clarity of vision

By which one may see through deceit.

66. Lead by Following

———————

How does the river carve out the valley?

By flowing beneath it.

Thereby the river is master of the valley.

In order to master people

One must speak as their servant;

So when the sage is elevated to power

People do not feel oppressed.

In order to lead people

One must follow them;

So when the sage restrains people

They do not feel hindered.

Thus the popularity of the sage does not fail,

He does not seem superior, so no one will usurp him.

67. Three Treasures

——————-

It may seem that my teaching means nothing;

It describes the infinite, so of course it means nothing;

If it meant something it would long since have been refuted.

Yet I have three treasures which I follow and commend to you:

The first is love,

By which one finds courage.

The second is restraint,

By which one finds strength.

The third is not contending,

By which one finds influence.

Those who are fearless, but without love,

Strong, but without restraint,

Or influential, yet contentious,

Are doomed.

Only love conquers all and is defeated by none.

It is Nature’s finest tool and sharpest weapon.

68. Using Men

————-

A good soldier does not use violence;

A good fighter does not use anger;

A good conqueror does not use attack;

A good ruler does not use authority;

Not contending is the best way to use men.

69. Ambush

———-

There is a saying among soldiers:

It is easier to lose a yard than take an inch.

In this way one may deploy troops without marshalling them,

Reveal weapons without exposing them,

Assault the foe without charging them,

Apply force without aggression.

Conversely there is no disaster like underestimating your enemy;

For false confidence will lose you your most valued assets.

When two equally matched forces meet

The general who conserves life will win.

70. Individuality

—————–

My words are easy to understand

And my actions are easy to perform

Yet no man can understand or perform them.

My words have logic; my actions have meaning;

Yet these cannot be known and I cannot be known.

We are each unique; no man understands another.

Though the sage wears coarse clothes, his heart is jade.

71. Sickness

————

Who knows what he knows is healthy;

Who ignores what he ignores is sick;

Who grows sick of sickness recovers;

The sage is never sick, always sick of sickness.

72. Diplomacy

————-

When people do not fear, they are easily conquered.

Praise their goods and children

And they will not dislike yours.

Know your advantage,

But do not tell it to them;

Love your home,

But do not let them know;

Reject what is yours

And accept what is theirs.

73. Fate

——–

Who is brave and bold may die;

Who is brave and subtle may live.

Which course best serves one&

About the Taoist Classics pod

http://qi.gaia.com — Wed, 05 Sep 2007 17:44:49 GMT

This pod contains translations / interpretations of some taoist classics that used to be available on my old website, but is now posted here for the benefit of all the good people at Zaads (and everybody else too…)

To the best of my knowledge, these translations are in the public domain. I post them here in good faith and in the hope that you may benefit immensly from reading. :)

Namaste!