dawei

David Hinton 2002 52 There's a source all beneath heaven shares: call it the mother of all beneath heaven. Once you fathom the mother you understand the child, and once you understand the child you abide in the mother, self gone, free of danger. If you block the senses and close the mind, you never struggle. If you open the senses and expand your endeavors, nothing can save you. Seeing the small is called enlightenment, and abiding in the gentle strength. Wielding radiance return to enlightenment, then you're beyond all harm. This is the cultivation of constancy. Chad Hansen 2009 52 The social world has a beginning We deem it 'mother' of the social world. Since we acquired its 'mother' We use that to know its 'son' Since we know its 'son' We revert to embracing its mother. Burying the self we risk nothing. Shut up its exchanges , close its gates and end life without struggle. Open its exchanges, benefit its social affairs and still end life without saving anything. see small, say 'discernible' protect weakness, say 'coerce' Use its light; Revert and return to its discernment. Bequeath yourself no trouble; Deem this to be rehearsing the constant. Moss Roberts 2001 52 The world below has its gestation; We hold there’s a mother of all below. The mother gained The children known; The children known, The mother regained; Then your life will not miscarry. Interdict all interactions; Seal and bar all gates and doors; Thus prevent debility. Open paths of interaction; Busy furthering your ends; Then never make recovery. True vision marks the smallest signs; Real strength keeps to the gentler way. Apply your view, But regain true vision’s inner home. Fall not into life’s misfortunes; Strive for the common lasting norm. Lok Sang Ho 2002 52 Everything under heaven has a beginning. That beginning we take as our mother. Now that we know our mother, We can begin to know our role as sons(and daughters). Since we know our role as sons(and daughters), We must guard and stay with our mother, This way, even if our bodies perish, We will never die. Let the passages be blocked. Let the doors be closed. (So long as we stay with our mother,) Till the end of life no worry need bother us. (If we do the contrary,) Then even though the roads are opened up, And help is available, Till the end of our lives we will still be doomed. To be able to see the small things is to be illuminated; To adhere to the principle of flexibility and suppleness is to be strong.91 Let people use their own light to illuminate and restore their understanding. Let them leave nothing to regret about when their bodies perish. This is called the gradual realization of the Eternal. Gu Zhengku 1993 52 The universe has a beginning (Tao); The beginning functions as the mother of all things. If you know the mother, You can get to know her children (all things); If, while knowing the children, You keep the mother, You will be a sage all your life. Block the openings (of knowledge), Shut the door (of desires), And you will be free from illness all your life. Unlock the openings, Add to your cares, And you will be incurable all your life. To be able to perceive the minute is called discernment; To be able to play the role of the weak is called the strong. Use the light To return to the intrinsic discernment And you will be free from disasters. This is called the eternal Tao. Lin Yutang 1948 52 There was a beginning of the universe Which may be regarded as the Mother of the Universe. From the Mother, we may know her sons. After knowing the sons, keep to the Mother. Thus one's whole life may be preserved from harm. Stop its apertures, Close its doors, And one's whole life is without toil. Open its apertures, Be busy about its affairs, And one's whole life is beyond redemption. He who can see the small is clear-sighted; He who stays by gentility is strong. use the light, And return to clear-sightedness - Thus cause not yourself later distress. - This is to rest in the Absolute. Flowing Hands 1987 52 The Ten Thousand Things are born of the Universe, the Universe is born from the Dao. From whence the Dao came from, I do not know, but I know it exists. It is the Mother of Heaven and Earth. In silence and in the void the Dao formed Heaven and Earth. The Ten Thousand Things are formed by it. In silence and peace, one can feel and sense the mystery. Be forever at one, do only what has to be done and then remain at one.

David Hinton 2002 51 Way gives birth to them and Integrity nurtures them. Matter shapes them and conditions complete them. That's why the ten thousand things always honor Way and treasure Integrity. Honoring Way and treasuring Integrity isn't obedience to command, it's occurrence perennially appearing of itself. Way gives birth to them and Integrity nurtures them: it fosters and sustains them, harbors and succors them, nourishes and shelters them. Giving birth without possessing, animating without subjecting, fostering without dominating: this is called dark-enigma Integrity. Chad Hansen 2009 51 A guide starts it, virtuosity cultivates it, Natural kinds model it and circumstances complete it. For this reason, among the ten-thousand natural kinds, None fail to respect a guide and value virtuosity. This respecting of guides and valuing of virtuosity is not, in general, commanded in words instead it treats self-so-ing as constant. Hence a guide starts it, virtuosity cultivates it, Acts as its elder, educates it, shades it, poisons it, nourishes it and returns it. Gives rise to and not 'exist,' Deem:act and not rely on anything. Acts as elder and does not rule. This would be called 'profound virtuosity.' Moss Roberts 2001 51 Ten thousand Dao begets and breeds, Which its power tends and feeds As objects all take varied shape, As things to use reach final form. For this the natural myriad Honour the Way, esteem its power. Such honour and such high esteem No mandate from above decreed; It is their norm of self-becoming. Dao indeed begets and breeds All its power tends and feeds And fosters and then raises up And brings to full maturity And still preserves and still protects. For Dao begets but does not keep, Works its way but does not bind: Authority that does not rule. Such is the meaning of “hidden power”. Lok Sang Ho 2002 51 The Dao gives them birth. The Virtue rears them. They get their shapes from substance. They become what they are from the working of various forces. For these reasons all living things pay homage to the Dao, And respect the Virtue. The stately status of the Dao and that of the Virtue Are such that they are at the command of no one, And are always in their natural states. The Dao gives birth; The Virtue rears them; Raises and nourishes them; Brings them up and lets them down; Claims no ownership even though it brings them to life. The Dao accomplishes but is never arrogant; It lets them grow but never dictates their fates. This is known as the Mystical Virtue. Gu Zhengku 1993 51 The Tao begets all creatures; The virtue rears them; Substance gives them shape; Forces in opposition accomplish them. Therefore all creatures worship the Tao and honor virtue. This worship and honor stems from the fact That the Tao and virtue never unnaturally Impose their influence on all creatures. In this way The Tao begets all creatures; The virtue rears them, Promotes them, natures them, Brings them to fruition and maturity, Meanwhile maintains and defends them. Giving them life without claiming to be their owner; Availing them without claiming to be their benefactor; And being their head without ruling them; All these are called the most intrinsic Teh (virtue). Lin Yutang 1948 51 Tao gives them birth, Teh (character) fosters them. The material world gives them form. The circumstances of the moment complete them. Therefore all things of the universe worship Tao and exalt Teh. Tao is worshipped and Teh is exalted Without anyone's order but is so of its own accord. Therefore Tao gives them birth, Teh fosters them, Makes them grow, develops them, Gives them a harbor, a place to dwell in peace, Feeds them and shelter them. It gives them birth and does not own them, Acts (helps) and does not appropriate them, Is superior, and does not control them. - This is the Mystic Virtue. Flowing Hands 1987 51 All things are born of the Dao. They are nourished by vital energy, and formed from the five elements. They are shaped by the Dao and by their environment. So the Ten Thousand Things all respect the Dao. In respecting the Dao, they live naturally. The Dao takes care of all their needs; it shelters them, feeds them and allows them to reproduce. But it does not possess them, claim them or demand anything from them. For it is great.

David Hinton 2002 49 A sage's mind is never his own: he makes the hundred-fold people's mind his mind. I treat the noble with nobility and the ignoble too: such is the nobility of Integrity. I treat the sincere with sincerity and the insincere too: such is the sincerity of Integrity. A sage dwells within all beneath heaven at ease, mind mingled through it all. The hundred-fold people devote their eyes and ears, but a sage inhabits it all like a child. Chad Hansen 2009 49 Sages lack a constant heart-mind; they deem the public's heart-mind as heart-mind. Things which are worthy, I 'worthy'. Things which are unworthy, I also 'worthy' This treats 'worthy'-ing as a virtuosity. Things which are reliable, I 'reliable'. Things which are unreliable, I also 'reliable' This treats 'reliable'-ing as a virtuosity. A sage is in the social world is like an outcast. Deem-acting for the social world, he addles his heart-mind. Sages all 'child' themselves. Moss Roberts 2001 49 The wise maintain no constant mind, But take as theirs the people’s mind. “Thos minded to do good we take for good, As we do those not so minded”: And this obligates their goodness. “And the trusted I trust, As I trust the not-to-trust”: And this obligates their trust. In this world the wise man stands All-enfolding, all-accepting – No longer apart from the world, no above. The people lend him their eyes and their ears; The wise man cradles them like babes. Lok Sang Ho 2002 49 The Sage does not have a fixed mind different from that of others. He takes the mind of any of his people as his own mind. If people are good, I shall be good to them. If people are not good, I shall also be good to them. This way I am really good. If people are truthful, I shall be truthful to them. If people are not truthful, I shall also be truthful to them. This way I am really truthful. The Sage keeps an undiscriminating mind for the sake of all under heaven. While people use their eyes and ears to discriminate, The Sage’s mind is always unsuspecting and innocent like an infant’s. Gu Zhengku 1993 49 The sage often has no will, He takes the people's will as his own. What is good I treat with goodness; What is not good I also treat with goodness. Thus I obtain goodness. Those who are of faith, I put faith in; Those who are of no faith, I also put faith in. Thus I obtain faith. When the sage governs the world, He simplifies his as well as the people's minds. The people are all preoccupied with their eyes and ears, The sage helps them return to the childhood state. Lin Yutang 1948 49 The Sage has no decided opinions and feelings, But regards the people's opinions and feelings as his own. The good ones I declare good; The bad ones I also declare good. That is the goodness of Virtue. The honest ones I believe; The liars I also believe; That is the faith of Virtue. The Sage dwells in the world peacefully, harmoniously. The people of the world are brought into a community of heart, And the Sage regards them all as his own children. Flowing Hands 1987 49 The Sage is at one with the Dao, his mind is open and uncluttered. He is aware of all things. By having an open mind, he can act naturally. And so he treats people and all things equally. Like the Dao, he shows no preference. The Sage appears quiet, humble and elusive. If men seek it in their hearts, they can find contentment by listening and watching the Sage.

David Hinton 2002 48 To work at learning brings more each day. To work at Way brings less each day, less and still less until you're doing nothing yourself. And when you're doing nothing yourself, there's nothing you don't do. To grasp all beneath heaven, leave it alone. Leave it alone, that's all, and nothing in all beneath heaven will elude you. Chad Hansen 2009 48 In deem-acting on 'study' one daily increases. In deem-acting on 'the guide ' one daily decreases. Decrease it and further decrease it. In order to arrive at no deem-acting. No deem-acting and nothing not deem-acted. Taking the social world , you treat relying on lacking social acts as constant. When it comes to engaging in social acts, it is not sufficient for taking the social world. Moss Roberts 2001 48 To pursue learning, learn more day by day; To pursue the Way, unlearn it day by day: Unlearn and then unlearn again Until there is nothing left to pursue: No end pursued, no end ungained. Whoever means to win this world below Never undertakes that task: Whoever does make that his task Is not fit to win this world below. Lok Sang Ho 2002 48 The more we learn, The more things are plowed into our minds; The more we follow the Dao, The more things are taken out of our minds. As we take more and more things out of our mind, We finally arrive at the state of losing the sense of contriving and action. At that point we be in the state of non-action. At that point all actions will be done in the state of non-action.83 To win the hearts of all under heaven, We must always leave people alone.84 If we do not leave them alone, We will not win their adherence. Gu Zhengku 1993 48 He who seeks learning must increase his knowledge every day; He who seeks the Tao must reduce his knowledge every day; He reduces and reduces until he reaches the state of inaction. When reaching the state of inaction, one can succeeds in everything. To govern the world well, one must take inaction as the principle. If one governs with too much action, one is not a worthy governor. Lin Yutang 1948 48 The student of knowledge (aims at) learning day by day; The student of Tao (aims at) losing day by day. By continual losing One reaches doing nothing (laissez-faire). He who conquers the world often does so by doing nothing. When one is compelled to do something, The world is already beyond his conquering. Flowing Hands 1987 48 Man's great intelligence is acquired by his ability to learn. In following the Dao, everyday he must stop learning, and give up whatever he has been taught, until his mind is open and yielding. And so, his heart will also be. When he becomes full and likened to the Dao, he becomes in tune with the Ten Thousand Things. For they are all nearer to the Dao than man. When man goes back to his natural ways, he will also be in tune with the Dao. By doing nothing the World is ruled; everything is left to find its own path.

David Hinton 2002 45 Great perfection seems flawed, but its usefulness never falters. Great fullness seems empty, but its usefulness never runs dry. Great rectitude seems bent low, great skill seems clumsy, great eloquence seems quiet. Bustling around may overcome cold, but tranquility overcomes heat. Master lucid tranquility and you'll govern all beneath heaven. Chad Hansen 2009 45 Great completion is like deficiency. Its use does not 'corrupt'. Great filling is like being poured. Its use does not exhaust. Great straightforwardness is like being bent. Great skill is like clumsiness. Great distinction-debating is like shouting. Exercise conquers a chill. Rest conquers a fever. 'Clear' and 'quiet' are deemed as correct for the social world. Moss Roberts 2001 45 Great successes may seem flawed, But their benefits injure no one. Great abundance may seem spent, But its supply is endless. Great honesty may seem unfair, Great eloquence like reticence, Great artistry like clumsiness, But they stand the trial of use. Keen cold yields to excitation, And heat of passions to repose: On reflection and repose rely To rightly rule the world below the sky. Lok Sang Ho 2002 45 The greatest accomplishment appears incomplete, Yet it can meet the needs of the most demanding occasions.79 The greatest fulfillment appears to be weak and restrained. Yet its use is limitless. What is most straight appears to be bent. What is most dexterous appears to be clumsy. The most skilled of debaters use words sparingly. Motion overcomes cold. Stillness overcomes hot.80 Clearing up the muddiness of the mind By allowing it to settle down to its natural stillness, Will restore all things to their proper places. Gu Zhengku 1993 45 The complete perfection seems flawed, But its use can never be exhausted; The fullest seems empty, But its use can never come to an end; The straightest seems bent; The most skillful seems clumsy; The most eloquent seems tongue-tied. Movement overcomes cold; Quiet overcomes heat. So inaction and quiet help one Become a leader of the world. Lin Yutang 1948 45 The highest perfection is like imperfection, And its use is never impaired. The greatest abundance seems meager, And its use will never fail. What s most straight appears devious, The greatest skill appears clumsiness; The greatest eloquence seems like stuttering. Movement overcomes cold, (But) keeping still overcomes heat. Who is calm and quiet becomes the guide for the universe. Flowing Hands 1987 45 Great accomplishments are easily done. For the man of Dao leaves things to their natural way. That’s why great fullness seems empty, but it can never be used up. When the Dao is present in the heart, you will act naturally; your actions and speech, may seem awkward and blunt to lesser men. Your views of the world may seem stupid also. Resting still, the body is left in peace; great movement exhausts the body and fevers the mind. Stillness and tranquillity give a clear vision to the nature of all things.

David Hinton 2002 47 You can know all beneath heaven though you never step out the door, and you can see the Way of heaven though you never look out the window. The further you explore, the less you know. So it is that a sage knows by going nowhere, names by seeing nothing, perfects by doing nothing. Chad Hansen 2009 47 Don't step outside your door. Know the social world. Don't look out the window. See the natural guide. The farther you go the less you know what to do. Using this: Sages don't go anywhere and yet know what to do. Don't see and yet name things. Don't deem-act and yet accomplish. Moss Roberts 2001 47 No need to venture past the door To know this world below the skies, No peer outside the window frame To see the heaven's works and ways: “Distant ventures, meager knowledge.” For this reason men of wisdom Know the world not having walked it, And name it true not having seen it, And gain success not striving for it. Lok Sang Ho 2002 47 Without stepping out of the door, One can know the universal truth that pervades the universe. Without peeping through the window, One can see the Dao of Nature. He who goes to a distant land in search of the Truth Will only distant himself from the Truth.81 The Sage knows it all without traveling afar. He is illuminated without seeing with his physical eyes. He accomplishes without ever contriving to accomplish. Gu Zhengku 1993 47 Without stirring out of the house, One can know everything in the world; Without looking out of the window, One can see the Tao of heaven. The further one travels, The less one knows. That is why the sage Knows everything without going out; Sees the Tao of heaven without looking out of the window; Succeeds without resorting to action. Lin Yutang 1948 47 Without stepping outside one's doors, One can know what is happening in the world, Without looking out of one's windows, One can see the Tao of heaven. The farther one pursues knowledge, The less one knows. Therefore the Sage knows without running about, Understands without seeing, Accomplishes without doing. Flowing Hands 1987 47 The Sage is at one with the Dao, so he knows of the ways of creation. And yet he has never been abroad. He knows the ways of Heaven, yet he has never been to Heaven. In seeking the Dao, its not necessary to know the whole world to find it in your heart; for the Dao is all around you.

David Hinton 2002 46 When all beneath heaven abides in Way, fast horses are kept to work the fields. When all beneath heaven forgets Way, war horses are bred among the fertility altars. What calamity is greater than no contentment, and what flaw greater than the passion for gain? The contentment of fathoming contentment - there lies the contentment that endures. Chad Hansen 2009 46 When the social world has a guide We turn back fast horses in order to fertilize. When the social world lacks a guide War horses are produced in the suburbs. Among bad omens, none is greater than not knowing to 'sufficient.' Among evils, none is greater than desiring 'getting.' Hence, knowing to 'sufficient' is sufficient for constant sufficiency. Moss Roberts 2001 46 When the Way prevails below the sky Disbanded chargers dung the lad; But when the Way the world deserts War horses breed outside the towns. No crime exceeds desire sanctioned, No woe is worse than discontent, No omen more dire than desire gained. Truly with few wants content, Contentment lasts as long as life. Lok Sang Ho 2002 46 When things under heaven follow the Dao, Horses will roam freely, and their droppings will be found anywhere. When things under heaven have departed from the Dao, The horses will be reared in special stables away from the city. No wrong is greater than having objects to crave for. No disaster is greater than not knowing one’s true needs. No greater ill is invited than by craving to possess. Thus, the satisfaction from knowing one’s true needs and asking for no more is eternal. Gu Zhengku 1993 46 When the Tao prevails in the world, The battle steeds are returned to farmers for tilling the fields; When the Tao does not prevail in the world, Even pregnant mares are taken over for wars. No crime is greater than greediness; No disaster is greater than the lack of contentment; Thus the contentment of feeling content Is an eternal contentment. Lin Yutang 1948 46 When the world lives in accord with Tao, Racing horses are turned back to haul refuse carts. When the world lives not in accord with Tao, Cavalry abounds in the countryside. There is no greater curse than the lack of contentment. No greater sin than the desire for possession. Therefore he who is contented with contentment shall be always content. Flowing Hands 1987 46 When the Dao is present in the Universe, horses pull the plough and linger leisurely in the fields. When the Dao is forgotten, horses abandon their ploughs and perform military exercises. There is no greater sin than greed and desire. No greater curse than discontentment. No greater misfortune than wanting something for oneself. Therefore the man who knows he has sufficient, will always be forever contented.

David Hinton 2002 44 Name or self: which is precious? Self or wealth: which is treasure? Gain or loss: which is affliction? Indulge love and the cost is dear. Keep treasures and the loss is lavish. Knowing contentment you avoid tarnish, and knowing when to stop you avoid danger. Try it and your life will last and last. Chad Hansen 2009 44 Your name or your self--which is closest to you? Your self and commodities--which counts as more? Obtaining and losing--which is a defect? For this reason, superlative love certainly has great cost. Much storage certainly increases losses. Knowing to 'sufficient' does not disgrace. Knowing to 'stop' does not endanger.' You can endure longer. Moss Roberts 2001 44 Is the name or the man more precious? Does the man or his goods count for more? Does the gain or loss bring more pain? Extreme economies entail great waste, And excess holding heavy losses; But a humbling is spared by few wants, A miscarriage by knowing the limits; Thus one can abide and endure. Lok Sang Ho 2002 44 Which is the dearer, Fame or the body? Which means more, The body or wealth? Which can be called an ill, To gain or to lose?77 Greater cost comes with greater craving. Greater loss comes with greater accumulation.78 He who knows what he needs will attract no dishonor. He who knows when to stop will come to no grief. Such people can have a lasting life. Gu Zhengku 1993 44 Which is dearer, your name or your body? Which is more important, your body or your goods? Which is more harmful, gain or loss? Excessive stinginess will result in great expense; Too much amassment leads to great loss; Knowing contentment avoids disgrace; Knowing when to stop avoids danger. Thus one can be long in safety. Lin Yutang 1948 44 Fame or one's own self, which does one love more? One's own self or material goods, which has more worth? Loss (of self) or possession (of goods), which is the greater evil? Therefore: he who loves most spends most, He who hoards much loses much. The contented man meets no disgrace; Who know when to stop runs into no danger - He can long endure. Flowing Hands 1987 44 Self indulgence and fame, or self cultivation and harmony, Which are more important? Disorder and greed, or health and a cultivated and open mind, Which is more precious? The loss of treasures or the gaining of the Dao, which is more painful? Whoever is attached to material objects will suffer. A contented man will never be disappointed for he is unattached. Be simple, be kind, have nothing, but be full. Know this and reject that, and live your life in peace and contentment.

David Hinton 2002 43 The weakest in all beneath heaven gallops through the strongest, and vacant absence slips inside solid presence. I know by this the value of nothing's own doing. The teaching without words, the value of nothing's own doing: few indeed master such things. Chad Hansen 2009 43 The most yielding in the social world gallops over the most firm in the social world. That which lacks being enters into that which lacks space. I, with this, know the advantage of lacking deem-acting. The teaching that is not put in language, The advantage of lacking deem-acting, In the social world, these are rarely achieved. Moss Roberts 2001 43 In this world below the sky The gentle wind will outdo the strong, And the nonmaterial are able To enter the impregnable. Thus I know and know for sure The gains that under-acting yields. But teaching by the word unspoken In this world few can master; The gains that under-acting yields In this world few realize. Lok Sang Ho 2002 43 The most gentle and the most flexible of the world Certainly outperforms the strongest and the hardest. What appears intangible and without substance Can penetrate the narrowest gaps. From this we can appreciate the benefits of not contriving. The wordless teaching, and the benefits of not contriving76, Certainly find no match under heaven. Gu Zhengku 1993 43 The most supple in the world Can go through the hardest in the world. What consists of no substance can enter what has no crevices. I thus know the benefit of inaction. Teaching without words, The benefit of inaction, Are what few people in the world can perform and obtain. Lin Yutang 1948 43 The softest substance of the world Goes through the hardest. That-which-is-without-form penetrates that-which-has-no-crevice; Through this I know the benefit of taking no action. The teaching without words And the benefit of taking no action Are without compare in the universe. Flowing Hands 1987 43 The sky is formless but distinct. It has a form, but no one can pierce a hole in it. So I know the value of formless form, of being without being, of working without working, in teaching without using words. The Ten Thousand Things will then rise and fall naturally, without interference.

some exchanges on translators David Hinton 2002 41 When the lofty hear of Waythey devote themselves.When the common hear of Waythey wonder if it's real or not.And when the lowly hear of Waythey laugh out loud.Without that laughter, it wouldn't be Way.Hence the abiding proverbs:Luminous Way seems dark.Advancing Way seems retreating.Formless Way seems manifold.High Integrity seems low-lying.Great whiteness seems tarnished.Abounding Integrity seems lacking.Abiding Integrity seems missing.True essence seems protean.The great square has no corners,and the great implement completes nothing.The great voice sounds faint,and the great image has no shape.Way remains hidden and nameless,but it alone nourishes and brings to completion. Chad Hansen 2009 41 Playing with Reversal The 'superior' scholar hears a guide. He gets all serious and follows it. The 'medium' scholar hears a guide. It's like it endures; it's like it disappears! The 'lower' scholar hears a guide. He hilariously laughs at it. If he did not laugh, it would not be up to being deemed a guide. Hence, as the saying goes-- A discerning guide is like a murky one. An guide to advancing is like one to retreating. A guide to leveling is like one to roughing up. 'Superior' virtuosity is like a valley. The greatest 'white' is like filthy. 'Expansive' virtuosity is like 'insufficient.' 'Creating' virtuosity is like 'stealing.' 'Solid authenticity' is like 'sliminess.' The greatest square has no corners. The greatest artifact is never finished. The greatest note rarely sounds. The greatest sign lacks shape. Guides hide the lack of names. In general only guides are good at adopting and also completing. Lok Sang Ho 2002 41 Superior men, hearing about the Dao, Will work diligently under its guidance. Mediocre men, hearing about the Dao, Remembers and then forgets about it. Inferior men, hearing about the Dao, Laughs and jeers at it. If people do not laugh or jeer at it, It is unlikely to be the Dao.70 Thus it is said: Those whose mind shines with the Dao Appear to be dull and stupid. Those who make progress along the Dao Appear to be falling behind. Those who go astray Appear to be following the Dao. The truly virtuous are humble like a valley,71 The truly stainless souls appear sullied. A man with many virtues appears to be inadequate. Those who are establishing their virtues look like thieves. The truthful look like good quality turned bad, An infinite space will have no corners. A man who is a great instrument never big voice sounds like it is soft. A big symbol has no shape. The Dao is hidden and nameless. Yet nothing is better than the Dao In lending support and helping people accomplish Gu Zhengku 1993 41 Hearing the Tao, the best scholar assiduously practices it;The average scholar half believes and half doubts it;The worst scholar bursts into laughter about it.If the worst scholar does not laugh about it,The Tao is not worthy of being called the Tao.That is why the ancients say:The bright Tao seems dark;The advancing Tao seems to be retreating;The even Tao seems rough;The great virtue resembles the valley; Moss Roberts 2001 41 When men of service hearken to the Way,The lofty strive to see it applied,The average cannot seem to decide,While the lower sort grandly deride.Their derision makes Dao’s reputation.So the Words of Guidance says:“Seers of the Way seem not to seeAnd those who advance, to retreat.The smoothest path seems unsure,Honoured virtue seems undistinguished,Ample virtue unqualified,Resolute virtue undependable,Stable virtue unfaithful.Pure white seems impure,Broad planes lack angles,Great works take time,Mighty voices rarely sound,Grand vision has no set design,Unknown the Way and thus unnamed.”But the Way it is, the Way alone,That brings first motions to fruition. Flowing Hands 1987 41 The wise student hears of the Dao and it enters his heart. And so he constantly practises to enlighten himself. The average student of the Dao gives a thought when he hears about it, but he forgets it afterwards, and it does not fill his heart. The foolish student hears of the Dao and laughs, for he does not believe in such things. When the Sage tells people about the Dao, they laugh and scorn him. The Dao would not be as great, if it wasn't for this. So it is said, that to follow the Dao is a great struggle, and the road always seems hard. For when following the Dao, one must constantly give things up, and so it is like going backwards. In having an open mind and heart, great purity seems sullied. Great virtue seems not to exist. Great talents always seem to ripen with age. For in following the Dao, one acts naturally, without any human stigma to influence or contort the mind and actions.

Derek Lin 1994 40 The returning is the movement of the Tao The weak is the utilization of the Tao The myriad things of the world are born of being Being is born of non-being Ellen Marie Chen 1989 40 Returning (fan) is the movement (tung) of Tao. Weak (jo) is the functioning (yung) of Tao. Ten thousand things under heaven are born of being (yu). Being is born of non-being (wu). Ni 1979 40 Returning to itself is how the subtle Way of the universe exercises itself.Being gentle and yielding is how the subtle Way of the universe employs itself.All things of the world come from the Manifest.The Manifest comes from the unmanifest, subtle essence of the universe. Tao-Ku 1904 40 Returning is the motion of Tao.Weakness is the appliance of Tao.All things in the Universe come from existence.And existence from non-existence. Lin Yutang 1948 40 Reversion is the action of Tao. Gentleness is the function of Tao. The things of this world come from Being, And Being (comes) from Non-being. Flowing Hands 1987 40 The Dao is a constant flowing source of creativity; for everything is born of it, and then returns to it. Observe this motion of giving and taking, for the Dao gives as well as takes. It is an on-going process. If man gave as much as he took, the world would be in more balance. But because he only knows about his own needs, he becomes blind to the whole. And so he upsets the balance

Derek Lin 1994 39 Those that attained oneness since ancient times: The sky attained oneness and thus clarity The earth attained oneness and thus tranquility The gods attained oneness and thus divinity The valley attained oneness and thus abundance The myriad things attained oneness and thus life The rulers attained oneness and became the standard for the world These are all from oneness The sky, lacking clarity, would break apart The earth, lacking tranquility, would erupt The gods, lacking divinity, would vanish The valley, lacking abundance, would wither Myriad things, lacking life, would be extinct The rulers, lacking standard, would be toppled Therefore, the honored uses the lowly as basis The higher uses the lower as foundation Thus the rulers call themselves alone, bereft, and unworthy Is this not using the lowly as basis? Is it not so? Therefore, the ultimate honor is no honor Do not wish to be shiny like jade Be dull like rocks Ellen Marie Chen 1989 39 Those of old that attain the One: Heaven attains the One thus is clear, Earth attains the One thus is peaceful, Spirits attain the One thus are efficacious, Valleys attain the One thus are replenished, Ten thousand beings attain the One thus come to be, Princes and barons attain the One thus are exalted in the world. All because they attain the One. Heaven, without that which renders it clear, might crack, Earth, without that which renders it peaceful, might explode, Spirits, without that which makes them efficacious, might cease, Valleys, without that which replenishes them, might become empty, Ten thousand beings, without that which sustains them in existence, might become extinct, Barons and kings, without that which exalts them to high positions, might be toppled. Therefore the exalted is rooted in the humble, The high has the low for foundation. Therefore barons and kings call themselves orphaned, widowed and unworthy. Is this not taking the humble for one's root? Is it not? Therefore the most famous has no fame. Do not tinkle like jade, Or chime like stones! Ni 1979 39 Since ancient times there have been those who have attained the subtle essence of the universe and thus become what they are.Heaven attained the subtle essence of the universe and became clear.Earth attained the subtle essence of the universe and became stable.Divine spirits attained the subtle essence of the universe and became powerful.The Valley of the Universe attained the subtle essence of the universe and became productive.The myriad things attained the subtle essence of the universe and became prosperous.The sages attained the subtle essence of the universe and became wise.All became what they are by attaining the subtle essence of the universe and hence their true nature.Extinction happens to one who violates his true nature.Without being pure, Heaven would cease to be.Without being stable, Earth would burst into bits.Without maintaining their potency, spirits would disperse.Without being productive, the vast Valley of the Universe would become exhausted.Without being reproductive, the myriad things would perish.Without fortifying themselves with integral virtue, sages would stumble and fall.Greatness is rooted in plainness,just as the low forms the foundation of the high.Realizing this, the ancient sovereigns were content to style themselves as desolate, unworthy, and needy.Therefore, one who does not separate his being from the nature of the universe follows the Integral Way.He has no wish to sound like jingling jade pendants in order to court a good name,nor like the rumbling of a stone rolling from a cliff in order to create a bad name.Each one should work on one's own subtle spiritual integration with the subtle essence of the universe. Tao-Ku 1904 39 From of old the things that have acquired Unity are these:Heaven by Unity has become clear;Earth by Unity has become steady;The Spirit by Unity has become spiritual;The Valley by Unity has become full;All things by Unity have come into existence;Princes and kings by Unity have become rulers of the world.If heaven were not clear, it would be rent.If earth were not steady it would be tumbled down.If the Spirit were not active, it would pass away.If the Valley were not full, it would be dried up.If all things were not existing, they would be extinct.If princes and kings were not rulers, they would be overthrown.The noble must be styled in terms of the humble;The high must take the low as their foundation.Therefore princes and kings must call themselves 'the ignorant', 'the virtueless' and 'the unworthy'.Does this not mean that they take the humble as their root? What men hate most are 'the ignorant', 'the virtueless' and 'the unworthy'.And yet princes and kings chose them as their titles.Therefore the higest fame is to have no fame.Thus kings are increased by being diminished;They are diminished by being increased.It is undesirable to be as prominent as a single gem,Or as monotonously numerous as stones. Lin Yutang 1948 39 There were those in ancient times possessed of the One; Through possession of the One, the Heaven was clarified, Through possession of the One, The Earth was stabilized, Through possession of the One, the gods were spiritualized, Through possession of the One, the valleys were made full, Through possession of the One, all things lived and grew, Through possession of the One, the princes and dukes became the ennobled of the people. - that was how each became so. Without clarity, the Heavens would shake, Without stability, the Earth would quake, Without spiritual power, the gods would crumble, Without being filled, the valleys would crack, Without the life-giving power, all things would perish, Without the ennobling power, the princes and dukes would stumble. therefore the nobility depend upon the common man for support, And the exalted ones depend upon the lowly for their base. That is why the princes and dukes call themselves "the orphaned," "the lonely one," "the unworthy." Is is not true then that they depend upon the common man for support? Truly, take down the parts of a chariot, And there is no chariot (left). Rather than jingle like the jade, Rumble like the rocks. Flowing Hands 1987 39 In the ancient beginning, all things came from the one. That’s why the sky is whole and mysteriously distinct. The Earth is whole and firm. Within it, the spirit is whole and strong. The valley is whole and full. The Ten Thousand Things are whole and living. All these things are in wholeness with the Dao. The distinct fullness of the sky maintains the Earth. The wholeness and firmness of the Earth, nourishes the Ten Thousand Things. When the spirit is strong, so all will be maintained. Thus the Ten Thousand Things may reproduce and prevent their breed from dying. Therefore being nourished by the great Dao, the Ten Thousand Things are raised. For the Dao is humble in its greatness. In being at one with the Dao, the Ten Thousand Things are also humble in their greatness, and so they return to it. When man is not humble, the Dao is not great. and so catastrophe will follow. For man assumes he is greater than the Dao. Therefore be humble; do not seek wealth and riches, do not clatter like glass chimes, be at one with the Dao, then you can be truly great.

Derek Lin 1994 38 High virtue is not virtuous Therefore it has virtue Low virtue never loses virtue Therefore it has no virtue High virtue takes no contrived action And acts without agenda Low virtue takes contrived action And acts with agenda High benevolence takes contrived action And acts without agenda High righteousness takes contrived action And acts with agenda High etiquette takes contrived action And upon encountering no response Uses arms to pull others Therefore, the Tao is lost, and then virtue Virtue is lost, and then benevolence Benevolence is lost, and then righteousness Righteousness is lost, and then etiquette Those who have etiquette Are a thin shell of loyalty and sincerity And the beginning of chaos Those with foreknowledge Are the flowers of the Tao And the beginning of ignorance Therefore the great person: Abides in substance, and does not dwell on the thin shell Abides in the real, and does not dwell on the flower Thus they discard that and take this Ellen Marie Chen 1989 38 A person of high te is not te, Therefore such a person has te; A person of low te does not lose (shih) te, Therefore such a person has no te. A person of high te does not act (wei), For such a person has no cause for action; A person of low te acts, For such a person has cause for action. A person of high jen (humanity) acts, Yet such a person has no cause for action; A person of high i (righteousness) acts, For such a person has cause for action. A person of high li (propriety) acts, Yet finding no response, Proceeds to bare the arms and throw a rope. Therefore when Tao is lost (shih), then there is te. When te is lost, then there is jen (humanity). When jen is lost, then there is i (righteousness). When i is lost, then there is li (propriety). As to li, it is the thin edge of loyalty and faithfullness, And the beginning of disorder; As to foreknowledge (ch'ien shih), it is the flowering of Tao, And the beginning of stupidity (yü). Thus a great person, abiding in the thick, Does not dwell in the thin; Abiding in the kernel, Does not dwell in the flower. Therefore such a person leaves that and takes this. Ni 1979 38 One of subtle universal virtue is not conscious of being virtuous, therefore, he is truly virtuous. One of partial virtue attempts to live up to an external standard of virtue, therefore, he is not truly virtuous. One of whole virtue does not need to do anything in order to be virtuous, because virtue is the very essence of one's true nature. But, one of partial virtue believes that something must be done in order to prove that he is virtuous. Thus, partial virtue becomes prevalent when people fail to follow their own true nature. Benevolence becomes prevalent when people fail to be naturally kind. Etiquette becomes prevalent when people fail to be righteous and considerate. When people find no response with etiquette, they roll up their sleeves and force others to respond to them. When people stray from the subtle way of universal nature, they can no longer perceive their own true nature. Thus, they emphasize relative virtue. When natural virtue is lost, society depends on the doctrine of humanism. When humanity becomes corrupted, social and religious teachings appear and become powerful forces. When social and religious teachings become corrupted, what is left behind is the empty shell of superficial ceremonies and artificial etiquette. When etiquette is emphasized, it is because people lack the simple qualities of fairness and kindness. This is the starting point of people of confusion. All of these man-made, partial virtues are merely superficial flowers, a false nature. When people begin to move away from their own true nature, it is the beginning of hypocrisy. Therefore, one who integrates his own individual being with the deep nature of the universe sets his heart upon the root of reality rather than the husk, and upon the nourishment of the fruit rather than the fleeting beauty of the flowers. Truly, he cherishes what is deep within rather than what is shallow without. Knowing this, he knows what to accept and what to reject. J. McDonald 1996 38 The highest good is not to seek to do good, but to allow yourself to become it. The ordinary person seeks to do good things, and finds that they can not do them continually. The Master does not force virtue on others, thus she is able to accomplish her task. The ordinary person who uses force, will find that they accomplish nothing. The kind person acts from the heart, and accomplishes a multitude of things. The righteous person acts out of pity, yet leaves many things undone. The moral person will act out of duty, and when no one will respond will roll up his sleeves and uses force. When the Tao is forgotten, there is righteousness. When righteousness is forgotten, there is morality. When morality is forgotten, there is the law. The law is the husk of faith, and trust is the beginning of chaos. Our basic understandings are not from the Tao because they come from the depths of our misunderstanding. The master abides in the fruit and not in the husk. She dwells in the Tao, and not with the things that hide it. This is how she increases in wisdom. Tao-Ku 1904 38 The superior virtue is not conscious of itself as virtue; Therefore it has virtue. The inferior virtue never lets off virtue; Therefore it has no virtue. The superior virtue seems inactive, and yet there is nothing that it does not do. The inferior virtue acts and yet in the end leaves things undone. The superior benevolence acts without a motive. The superior righteousness acts with a motive. The superior ritual acts, but at first no one responds to it; Gradually people raise their arms and follow it. Therefore when Tao is lost, virtue follows. When virtue is lost, benevolence follows. When benevolence is lost, righteousness follows. When righteousness is lost, ritual follows. Ritual, therefore, is the attenuation of loyalty and faith and the outset of confusion. Fore-knowledge is the flower of Tao and the beginning of folly. Therefore the truly great man keeps to the solid and not to the tenuous; Keeps to the fruit and not to the flower. Thus he rejects the latter and takes the former. Flowing Hands 1987 38 A truly good man is not aware of his goodness. And therefore his goodness shines forth. When a foolish man does good, things are overdone and out of balance. A truly good man does nothing and yet nothing is left undone. A foolish man's goodness leaves much to be desired, and a great deal is left to be finished. When a man of Dao does something, he leaves nothing undone. When a dictator does something and uses force, people rebel in their hearts and bitterness arises. Therefore when the Dao is lost, goodness and kindness arise. When goodness and kindness are lost, dictatorship arises. These things are the beginning of confusion. Confusion always arises when the Dao is lost, people then must find something to replace it. Therefore the man of Dao dwells on what is real and not what is superficial. Great goodness and kindness are sometimes not in keeping with the Dao. So remain at one and all will be well.

Derek Lin 1994 37 The Tao is constant in non-action Yet there is nothing it does not do If the sovereign can hold on to this All things shall transform themselves Transformed, yet wishing to achieve I shall restrain them with the simplicity of the nameless The simplicity of the nameless They shall be without desire Without desire, using stillness The world shall steady itself Ellen Marie Chen 1989 37 Tao everlasting (ch'ang) does not act (wu wei), And yet nothing is not done (erh wu pu wei). If kings and barons can abide by (shou) it, The ten thousand things will transform by themselves (tzu hua). If in transforming desire (yü) is aroused, I shall suppress it by the nameless uncarved wood (p'u). With the nameless uncarved wood, There shall be no desire (wu yü). Without desire there is thus quietude (ching). The world shall be self-ordered (tzu ting). Ni 1979 37 The subtle essence of the universe is always unoccupied, yet it leaves nothing undone. If the people of the world were wise enough to plant the root of their lives deep within the Subtle Origin, then the worldly affairs of life would coherently follow their own natural course, and harmony would abound of its own accord. When confusion takes place in one's surroundings, it can be dissolved with the power of undisturbable Simplicity. When life is ruled by undisturbable Simplicity, desire and passion naturally fall away and reveal people's true, original nature. Then the peaceful order of the universe prevails and unity manifests again of its own accord. J. McDonald 1996 37 The Tao never acts with force, yet there is nothing that it can not do. If rulers could follow the way of the Tao, then all of creation would willingly follow their example. If selfish desires were to arise after their transformation, I would erase them with the power of the Uncarved Block. By the power of the Uncarved Block, future generations would lose their selfish desires. By losing their selfish desires, the world would naturally settle into peace. Tao-Ku 1904 37 Tao is ever inactive, and yet there is nothing that it does not do. If princes and kings could keep to it, all things would of themselves become developed. When they are developed, desire would stir in them; I would restrain them by the nameless Simplicity, In order to make them free from desire. Free from desire, they would be at rest; And the world would of itself become rectified. However insignificant Simplicity seems, the whole world cannot make it submissive. If princes and kings could keep to it, All things in the world would of themselves pay homage. Heaven and earth would unite to send down sweet dew. The people with no one to command them would of themselves become harmonious. When merits are accomplished and affairs completed, The people would speak of themselves as following nature. Flowing Hands 1987 37 The Dao never acts, it nourishes the Ten Thousand Things and then all is left at one. Man always upsets this balance, for he constantly interferes. So the Ten Thousand Things must struggle against him. If they were left and man took his natural role in the World, there would be no struggle and everything would rise and fall naturally. It is because man desires to act and change things, that he creates imbalance within himself and all around him. If he lacked desire, then all would be well. Everything would enjoy simplicity and peace. In enjoying simplicity and peace, Man would be full; for then, is there any reason to act and change things?

Derek Lin 1994 36 If one wishes to shrink it One must first expand it If one wishes to weaken it One must first strengthen it If one wishes to discard it One must first promote it If one wishes to seize it One must first give it This is called subtle clarity The soft and weak overcomes the tough and strong Fish cannot leave the depths The sharp instruments of the state Cannot be shown to the people If we wish to reduce something, to make something smaller, we must first expand it. After it is stretched out, it will naturally shrink back down to size. Similarly, if we wish to weaken something, we must first strengthen it. The seed of weakness invariably exists in the greatest of strengths. In order for something to be discarded or abandoned, it is first promoted. The world is full of examples of things that are hyped up and then thrown away and forgotten without a second thought. In order to get something, we must first give it. For instance, if we wish to be treated kindly, we must start by treating others with kindness. This works because the Tao process is circular; the principle underlying all interactions is one of dynamic, universal energy exchange. We say that these illuminated insights are subtle, because they seem to be the very opposite of our habitual thought patterns. To understand them is to become enlightened in the subtle workings of the Tao. That which is gentle, soft and weak seems to yield to that which possesses toughness, strength and aggressiveness, but the yielding is deceptive, for in the end the soft overcomes the hard. It is the nature of the Tao to remain hidden. Just as the fish does not leave the depths and a country does not display its weapons and inner workings to the people, a sage remains deeply immersed in the Tao and does not utilize his or her insights against people who are more shallow. Ellen Marie Chen 1989 36 What is to be reduced, Must first be expanded. What is to be weakened, Must first be made strong (ch'iang). What is to be abolished, Must first be established. What is to be taken away, Must first be given. This is called the subtle illumination (wei ming). The soft and weak overcome the hard and strong. Fish must not leave the stream. Sharp weapons (ch'i) of a state, Must not be displayed. Ni 1979 36 If you hope to expand, you should first contract. If you hope to become strong, you should first weaken yourself. If your ambition is to be exalted, humiliation will follow. If you hold fast to something, it will surely be taken away from you. This is the operation of the subtle law of the universe. The law of the universe is subtle, but it can be known. The soft and meek can overcome the hard and strong. The strength of a country must not be displayed. Just as fish cannot leave the deep, one must never stray from one's true nature. J. McDonald 36 If you want something to return to the source, you must first allow it to spread out. If you want something to weaken, you must first allow it to become strong. If you want something to be removed, you must first allow it to flourish. If you want to possess something, you must first give it away. This is called the subtle understanding of how things are meant to be. The soft and pliable overcomes the hard and inflexible. Just as fish remain hidden in deep waters, it is best to keep weapons out of sight. Ta-Kao 1904 36 In order to contract a thing, one should surely expand it first. In order to weaken, one will surely strengthen first. In order to overthrow, one will surely exalt first. In order to take, one will surely give first! This is called subtle wisdom. The soft and weak can overcome the hard and strong. As the fish should not leave the deep So should the sharp implements of a nation not be shown to anyone! Flowing Hands 1987 36 That which shrinks, must first have expanded. That which fails, must first have succeeded. In the nature of things, nothing is truly constant, for nature is constantly flowing, giving birth and then returning. This is the nature of all things. By observing nature we can see its workings. The soft and yielding will always overcome the strong and rigid. In a strong wind, a tree will never fall that bends to the force. If it remains inflexible and rigid, it will surely fall. The Dao is always soft and yielding. Therefore it always remains at one and will never fall. For it is eternal.

Ch'u Ta-Kao, 1904 35 To him who holds to the Great Form all the world will go. It will go and see no danger, but tranquillity, equality and community. Music and dainties will make the passing stranger stop. But Tao when uttered in words is so pure and void of flavour When one looks at it, one cannot see it; When one listens to it, one cannot hear it. However, when one uses it, it is inexhaustible. But we use it without end. David Hinton 35 Holding to the great image all beneath heaven sets out: sets out free of risk, peace tranquil and vast. Music and savory food entice travelers to stop, but the Way uttered forth isn't even the thinnest of bland flavors. Look at it: not enough to see. Listen to it: not enough to hear. Use it: not enough to use up. Derek Lin 35 Hold the great image The world will come They come without harm, in harmonious peace Music and food, passing travelers stop The Tao that is spoken out of the mouth Is bland and without flavor Look at it, it cannot be seen Listen to it, it cannot be heard Use it, it cannot be exhausted When we hold the great image of the Tao, the world will come into a state of harmonious peace. Rough Draft of notes Holding to the Great Form All pass away. They pass away unharmed, resting in Great Peace. It is for food and music that the passing traveler stops. When the Tao appears from its opening It is so subtle, it has no taste. Look at it, you cannot see it. Listen, you cannot hear it. Use it You cannot exhaust it. Apprehend the inimitable conception, you attract the world; coming it receives no harm, but is tranquil, peaceful, satisfied. Like transient guests, music and dainties pass away. The Tao entering the mouth is insipid and without flavor; when looked at it evades sight; when listened for it escapes the ear - (yet) its operations are interminable. John McDonald 35 She who follows the way of the Tao will draw the world to her steps. She can go without fear of being injured, because she has found peace and tranquility in her heart. Where there is music and good food, people will stop to enjoy it. But words spoken of the Tao seem to them boring and stale. When looked at, there is nothing for them to see. When listen for, there is nothing for them to hear. Yet if they put it to use, it would never be exhausted. Flowing Hands 35 All things will come to the man who is at one with the Dao. For they can feel and find in him peace, tranquillity, contentment and enlightenment. People know the taste and smell of good food and the sound of music. But knowing a description of the Dao is beyond comprehension. It seems without flavour or sound. For it cannot be seen or heard, and yet it is the very source of everything.

Ch'u Ta-Kao, 1904 34 The great Tao pervades everywhere, both on the left and on the right. By it all things came into being, and it does not reject them. Merits accomplished, it does not possess them. It loves and nourishes all things but does not dominate over them. It is always non-existent; therefore it can be named as small. All things return home to it, and it does not claim mastery over them; therefore it can be named as great. Because it never assumes greatness, therefore it can accomplish greatness. David Hinton 34 Way is vast, a flood so utterly vast it's flowing everywhere. The ten thousand things depend on it: giving them life and never leaving them it performs wonders but remains nameless. Feeding and clothing the ten thousand things without ruling over them, perennially that free of desire, it's small in name. And being what the ten thousand things return to without ruling over them, it's vast in name. It never makes itself vast and so becomes utterly vast. Ellen Marie Chen 1989 34 The great Tao floods over, To the left, to the right. Ten thousand beings live by it, And it does not reject them. Work is accomplished (ch'eng), yet it has no name. It clothes and nourishes ten thousand beings, But does not lord over them. Always without desire, It may be named the small; Ten thousand beings return (kuei) to it, Yet it does not lord over them, It may be named the great. Because it never considers itself great, Therefore it can accomplish (ch'eng) its greatness. Witter Bynner 34 Bountiful life, letting anyone attend, Making no distinction between left or right. Feeding everyone, refusing no one, Has not provided this bounty to show how much it owns, Has not fed and clad its guests with any thought of claim; And, because it lacks the twist Of mind or body in what it has done, The guile of head or hands, Is not always respected by a guest. Others appreciate welcome from the perfect host Who, barely appearing to exist, Exists the most. John McDonald 34 The great Tao flows unobstructed in every direction. All things rely on it to conceive and be born, and it does not deny even the smallest of creation. When it has accomplished great wonders, it does not claim them for itself. It nourishes infinite worlds, yet it doesn't seek to master the smallest creature. Since it is without wants and desires, it can be considered humble. All of creation seeks it for refuge yet it does not seek to master or control. Because it does not seek greatness; it is able to accomplish truly great things. Flowing Hands 34 The great Dao flows everywhere. The Ten Thousand Things all depend upon it. It flows and fulfils its purpose and takes no credit or claim to fame, for its giving of life. It nourishes the Ten Thousand Things and yet it does not rule them. The Ten Thousand Things all return to it, but it still makes no claim to possess them. For it is great. It never shows its greatness. But its greatness can be seen in the manifestations of the Ten Thousand Things. It is elusive, but it can be found.

Ch'u Ta-Kao, 1904 33 He who knows others is wise; He who knows himself is enlightened. He who conquers others is strong; He who conquers himself is mighty. He who knows contentment is rich. He who keeps on his course with energy has will. He who does not deviate from his proper place will long endure. He who may die but not perish has longevity. Derek Lin 1994 33 Those who understand others are intelligent Those who understand themselves are enlightened Those who overcome others have strength Those who overcome themselves are powerful Those who know contentment are wealthy Those who proceed vigorously have willpower Those who do not lose their base endure Those who die but do not perish have longevity The one who understands other people is merely knowledgeable or intelligent; the one who understands oneself is truly wise and enlightened. Wisdom is above intelligence, just as knowledge is above ignorance. The one who overcomes other people has external strength; the one who can overcome oneself possesses authentic inner power. External strength never lasts. True strength resides within and lasts forever. The few who know the meaning of contentment and feel satisfied with what they have are truly wealthy. Wealth is not measured by dollar amounts. One can possess millions and still be tormented by feelings of inadequacy. Tao cultivators go forth in life with vigor and energy. They understand that vitality is the fuel for excellence and achievements, so they never overlook the importance of the body. By practicing physical disciplines with willpower and determination, they develop their vigor and energy in a natural and healthy way. The one who does not lose sight of spiritual basis can really withstand the test of time. As we progress in the path of cultivation, it is a certainty that we will be tested. Those who lack a strong foundation will not be able to handle the challenge. The one who passes away, but does not fade from memory, is the one who possesses true longevity. A noble goal for Tao cultivators is to live a life that is rich with meaning and full of the joy of helping others. Such a life lives on forever in the hearts of people, fondly remembered and sorely missed. David Hinton 33 To know people is wisdom,but to know yourself is enlightenment.To master people takes force,but to master yourself takes strength.To know contentment is wealth, and to live with strength resolve.To never leave whatever you are is to abide,and to die without getting lost - that is to live on and on. Ellen Marie Chen 1989 33 One who knows (chih) others is knowledgeable (chih); One who knows (chih) the self is enlightened (ming). One who overcomes others has physical might; One who overcomes the self (tzu sheng) is strong (ch'iang). One who knows contentment (chih tsu) is rich; One who acts strongly (ch'iang) has will power (chih). One who does not lose where one belongs lasts long; One who dies without perishing (wang) has longevity. Witter Bynner 33 Knowledge studies others, Wisdom is self-known; Muscle masters brothers, Self-mastery is bone; Content need never borrow, Ambition wanders blind: Vitality cleaves to the marrow Leaving death behind. John McDonald 33 Those who know others are intelligent; those who know themselves are truly wise. Those who master others are strong; those who master themselves have true power. Those who know they have enough are truly wealthy. Those who persist will reach their goal. Those who keep their course have a strong will. Those who embrace death will not perish, but have life everlasting. Flowing Hands 33 Knowing others is wisdom in itself. Knowing yourself is on the way to enlightenment. In knowing yourself, you need strength. By having strength you can master others. The Sage knows himself and others, therefore he cares for all men and abandons none. He takes care of all things and leaves nothing. He who knows he has enough is full. In fullness he knows simplicity and it fills his heart. When there is no fullness, men surround themselves in riches and material possessions.

Wing Tsit Chan 1963 32 Tao is eternal and has no name. Though its simplicity seems insignificant, none in the world can master it. If kings and barons would hold on to it, all things would submit to the spontaneously. Heaven and earth unite to drip sweet dew. Without the command of men, its drips evenly over all. As soon as there were regulations and institutions, there were names. As soon as there were names, know that it is time to stop. It is by knowing when to stop that one can be free from danger. Analogically, Tao in the world may be compared to rivers and streams running into the sea. Gu Zhengkun 32 The Tao is nameless for ever. Though it is very small, It is subject to no one in the world. If lords and kings can keep it, They can bring all things in the world under subjection. When the Yin and Yang between heaven and earth unite, Sweet dew will fall, so equally scattered down Without any interference on the part of the people. The administration of the empire demands names; Names are once given, Limitations are thereby known. The knowledge of limitations helps avoid danger. The Tao is to the world what the river and the sea Are to the countless streamlets. David Hinton 32 Way is perennially nameless, an uncarved simplicity. Though small, it's subject to nothing in all beneath heaven. But when lords or emperors foster it, the ten thousand things gladly become their guests, heaven mingling with earth sends down sweet dew, and the people free of mandates share justice among themselves. When a governing blade begins carving it up, names arise. Once names arise, know that it's time to stop. Knowing when to stop, you can avoid danger. Way flowing through all beneath heaven: it's like valley streams flowing into rivers and seas. Ellen Marie Chen 1989 32 Tao everlasting (ch'ang) is the nameless uncarved wood (p'u). Though small, Nothing under heaven can subjugate it (mo neng ch'en). If kings and barons can abide by (shou) it, All creatures will arrive as guests (pin) to a banquet. Heaven and earth unite, To send down the sweet rain. Without being commanded by the people (mo chih ling), It falls evenly (chün) by itself. At the beginning of institution names come to be. Once there are names, One must know when to stop (chih chih). One who knows when to stop does not become exhausted (pu tai). Tao in the world is like Valley streams flowing into rivers and seas. Witter Bynner 32 Existence is infinite, not to be defined; And, though it seem but a bit of wood in your hand, to carve as you please, It is not to be lightly played with and laid down. When rulers adhered to the way of life, They were upheld by natural loyalty: Heaven and earth were joined and made fertile, Life was a freshness of rain, Subject to none, Free to all. But men of culture came, with their grades and their distinctions; And as soon as such differences had been devised No one knew where to end them, Though the one who does know the end of all such differences Is the sound man: Existence Might be likened to the course Of many rivers reaching the one sea. Hua Ching Ni 32 The universal subtle essence is unnameable and omnipresent. Although it appears even in the plainest and most ordinary of things, it is inferior to nothing. It maintains itself as a model of indivisible integrity. If people would embrace it as their own true nature, everything would settle down in right order and peace of its own accord. Harmonious relationship can be illustrated by the cycle of the seasons which produces rain and dew at exactly the right times. People do not need to do anything to insure the harmony between Heaven and Earth. All names were given for the purpose of distinction when the original simplicity was diversified. When one departs from simplicity, the result is perplexity. When one returns to simplicity, one is saved from destruction by confusion. The universal subtle essence is to human beings what the great ocean is to the rivers and streams of the earth. Flowing Hands 32 The Dao is eternally indefinable. If kings and lords could use it to rule over their lands and people, everything would naturally take its course. Men would need no laws or bars to restrict their actions and their movements. Once things are broken up and divided, the whole is lost. Then the parts are given names. When things are given names, their purpose in the whole structure is lost. Men should avoid giving things too many names, and look more closely at the whole. For the Ten Thousand Things are part of one on-going, flowing structure. Men are part of this also. Here lies the key to balance and harmony.

Legge 1891 31 Now arms, however beautiful, are instruments of evil omen, hateful, it may be said, to all creatures. Therefore they who have the Tao do not like to employ them. The superior man ordinarily considers the left hand the most honourable place, but in time of war the right hand. Those sharp weapons are instruments of evil omen, and not the instruments of the superior man;--he uses them only on the compulsion of necessity. Calm and repose are what he prizes; victory (by force of arms) is to him undesirable. To consider this desirable would be to delight in the slaughter of men; and he who delights in the slaughter of men cannot get his will in the kingdom. On occasions of festivity to be on the left hand is the prized position; on occasions of mourning, the right hand. The second in command of the army has his place on the left; the general commanding in chief has his on the right;--his place, that is, is assigned to him as in the rites of mourning. He who has killed multitudes of men should weep for them with the bitterest grief; and the victor in battle has his place (rightly) according to those rites. Chu Ta-Kao 1904 31 So far as arms are concerned, they are implements of ill-omen. They are not implements for the man of Tao. The man of Tao when dwelling at home makes the left as the place of honour; and when using arms makes the right as the place of honour. He uses them only when he cannot avoid it. In his conquests he takes no delight. If he take delight in them, it would mean that he enjoys in the slaughter of men. He who takes delight in the slaughter of men cannot have his will done in the world. Derek Lin 1994 31 A strong military, a tool of misfortune All things detest it Therefore, those who possess the Tao avoid it Honorable gentlemen, while at home, value the left When deploying the military, value the right The military is a tool of misfortune Not the tool of honorable gentlemen When using it out of necessity Calm detachment should be above all Victorious but without glory Those who glorify Are delighting in the killing Those who delight in killing Cannot achieve their ambitions upon the world Auspicious events favor the left Inauspicious events favor the right The lieutenant general is positioned to the left The major general is positioned to the right We say that they are treated as if in a funeral The multitude who have been killed Should be mourned with sadness Victory in war should be treated as a funeral Strong military power isn't something to be glorified. We should recognize it as an inauspicious instrument, the use of which inevitably brings misfortunes and calamities. Violence and aggression are inextricably associated with the military. Thus, it is universally seen as extremely negative. Recognizing this, those who are on the path of Tao distance themselves from it. During peacetime, honorable individuals value the left in day-to-day living. The left in this case symbolizes harmony. During wartime, honorable individuals value the right in the utilization of the military. The right in this case symbolizes force. Because the military is an ominous instrument of destruction, honorable individuals cannot see it as a tool that they identify with. It is the last resort, to be used only when absolutely necessary, when there is no other choice. When forced to use the military, honorable individuals will do so with calmness above all, and detachment from emotional turmoil. They do not fight out of anger or hatred, and when they achieve victory, they do not consider it glorious. To them, there can be no possible glory in taking lives. Those who do glorify war tend to be the ones who take delight in killing. Such people may think they have what it takes to conquer the world, but history shows they invariably fail to achieve their ambitions. They may dominate by force but never win the people's hearts. Auspicious events favor the left (symbolizing harmony) while inauspicious events favor the right (symbolizing force). Thus, the lieutenant general, responsible for the peacetime training of the military organization, is situated to the left of the emperor. The major general, responsible for leading attacks, is stationed to the right. Because of their involvement with the military, both generals are regarded by Tao cultivators as if they are fixtures in a funeral. Because many lives are inevitably lost in battle, we understand the grief of those who mourn the dead, no matter which side they belong to. The military parade that follows victory may just as well be a funeral procession, no matter which side happens to be the victor. Ellen Marie Chen 1989 31 Military weapons are implements (ch'i) of ill omen, Avoided (o) even by natural creatures (wu). Hence the Taoist does not indulge (ch'u) in them. The princely person (chün-tzu) in dwelling honors the left, In military campaigns honors the right. Hence military weapons are not implements of a princely person. Military weapons, being implements of ill omen, Are to be employed only in dire necessity. Better to regard them with lack of interest. Do not admire (mei) them. If one admires (mei) them, One would be rejoicing in the killing of people. But whoever rejoices in the killing of people, Will not be successful (chih) in the world. Therefore in joyful affairs the left is honored, In mournful affairs the right is honored. The Second-in-Command takes the place of the left, The Commander-in-Chief takes the place of the right, Meaning that this is his place in the funeral rite. When many people have been killed, Wail them with sorrow and lamentations. When victorious in battle, Mark the occasion with the rite (li) of funeral. Witter Bynner 31 Even the finest arms are an instrument of evil, A spread of plague, And the way for a vital man to go is not the way of a soldier. But in time of war men civilized in peace Turn from their higher to their lower nature. Arms are an instrument of evil, No measure for thoughtful men Until there fail all other choice But sad acceptance of it. Triumph is not beautiful. He who thinks triumph beautiful Is one with a will to kill, And one with a will to kill Shall never prevail upon the world. It is a good sign when man's higher nature comes forward, A bad sign when his lower nature comes forward, When retainers take charge And the master stays back As in the conduct of a funeral. The death of a multitude is cause for mourning: Conduct your triumph as a funeral. Hua Ching Ni 31 Weapons are instruments of killing and destruction, which are contrary to the nature of life. Thus, they are avoided by those who follow the subtle Way of the universe. According to ancient social custom, in times of peace a gentleman regards the left side, the soft hand, as the place of honor; in times of war, the right side, the strong hand, is considered the place of honor. Because weapons are inauspicious, they are not the instruments of a gentleman. Only when one has no other choice may one resort to using them, and, if their use is necessary, one must employ calmness and restraint, for peace and quiet are the normal nature of universal life. Even in victory there is no cause for excitement and rejoicing. To rejoice over a victory is to delight in killing and destruction. He who delights in killing and destruction cannot be expected to thrive for long in the world. Therefore, on happy occasions the left side has precedence, while on sad occasions, it is the right side. When this rite was applied in the army, the lieutenant-commander stood at the left, while the commander-in-chief stood on the right. This indicates that war is treated as the equivalent of a funeral service. Because many people have been caused an unnatural death in war, it is only right that the survivors should mourn them. Even when a victory is won, the occasion should be regarded as lamentable. Flowing Hands 31 All creatures hate weapons of war; for they are instruments of fear and dread. Therefore followers of the Dao never display them and only use them when there is no choice. To a wise man, they are not his tools, for peace and quiet are dear to his heart. Do not rejoice in victory. If you rejoice in victory, you take delight in killing. If you take delight in killing, you can never fulfil yourself. The wise man's tools are his heart, mind and best of all, the Dao. In great wars many people are killed. The officers and generals should feel sadness in their hearts, to see their men die before them. War should be conducted like a funeral. The dead should be mourned in heartfelt sorrow. Unfortunately war is necessary when one party rejects the Dao, and observes it as a carnival of human carnage. For these Men are greedy and do not know or follow the Dao.

Legge 1891 30 He who would assist a lord of men in harmony with the Tao will not assert his mastery in the kingdom by force of arms. Such a course is sure to meet with its proper return. Wherever a host is stationed, briars and thorns spring up. In the sequence of great armies there are sure to be bad years. A skilful (commander) strikes a decisive blow, and stops. He does not dare (by continuing his operations) to assert and complete his mastery. He will strike the blow, but will be on his guard against being vain or boastful or arrogant in consequence of it. He strikes it as a matter of necessity; he strikes it, but not from a wish for mastery. When things have attained their strong maturity they become old. This may be said to be not in accordance with the Tao: and what is not in accordance with it soon comes to an end. Chu Ta-Kao 1904 30 He who assists a ruler of men with Tao does not force the world with arms. For the actions of arms will be well requited; where armies have been quartered brambles and thorns grow. Great wars are for certain followed by years of scarcity. He aims only at carrying out relief, and does not venture to force his power upon others. When relief is done, he will not be assuming, He will not be boastful; he will not be proud; And he will think that he was obliged to do it. So it comes that relief is done without resorting to force. When things come to the summit of their vigour, they begin to grow old. This is against Tao. What is against Tao will soon come to an end. Moss Roberts 2001 30 Those who guide their leaders by the Way Will not urge war to dominate the world, For such a course is bound to haunt its taker. Fields where armies camp grow thorns and weeds, And plague and famine follow every war. When the fruits of victory desist; Never seek to break a beaten foe, And flaunt no prowess with the victory, Assert no strength, show no pride; Be a visitor against your will, A victor who will not dominate. “Beware old age in pride of manly might”: This warns you work not against the Way. “Work against the Way, die before your day.” Derek Lin 1994 30 The one who uses the Tao to advise the ruler Does not dominate the world with soldiers Such methods tend to be returned The place where the troops camp Thistles and thorns grow Following the great army There must be an inauspicious year A good commander achieves result, then stops And does not dare reaching for domination Achieves result but does not brag Achieves result but does not flaunt Achieves result but is not arrogant Achieves result but only out of necessity Achieves result but does not dominate Things become strong and then get old This is called contrary to the Tao That which is contrary to the Tao soon ends A minister who follows the Tao, and applies the Tao in advising the sovereign ruler, will never attempt to dominate the world with military power. Those who are in tune with the Tao understand that violence begets more violence. What goes around comes around. Those who resort to methods of domination tend to have such methods turn back against them. Acts of aggression will inevitably cause retaliation and counterattack. The use of military power is, by its very nature, an extremely negative thing to do. The thistles and thorns that flourish where the troops strike camp is symbolic of this negativity. When a great army passes the land, an ominous year of famine invariably follows in its wake. Military leaders who really understand the use of force will never do any more than is necessary to achieve a particular result. Such leaders will not reach beyond the goal for more self-glorifying conquests. They accomplish the mission without bragging or flaunting. Success in completing the objective does not make them arrogant or over-confident. This is because they use force only when they have no other choice. They know that military power is the last resort, and not a tool with which to dominate others. In nature, we observe that when things grow excessively strong, they will quickly age and weaken. We say that this is not in accordance with the unhurried nature of Tao. Things that do not follow the natural progression of Tao will soon come to an end. The same principle applies to the use of military power as well. Ellen Marie Chen 1989 30 One who assists the ruler with Tao, Does not overpower (ch'iang) the world by military conquests. Such affairs have a way of returning (huan): Where armies are stationed, Briars and thorns grow, After great campaigns, Bad years are sure to follow. The good person is resolute (kuo) only, But dares not (kan) take the path of the strong (ch'iang). Be resolute (kuo) yet do not boast (ching), Be resolute yet do not show off (fa), Be resolute yet do not be haughty, Be resolute because you have no choice, Be resolute yet do not overpower (ch'iang). When things are full grown, they age. This is called not following Tao. Not following Tao they perish early. Witter Bynner 30 One who would guide a leader of men in the uses of life Will warn him against the use of arms for conquest. Weapons often turn upon the wielder, An army's harvest is a waste of thorns, Conscription of a multitude of men Drains the next year dry. A good general, daring to march, dares also to halt, Will never press his triumph beyond need. What he must do he does but not for glory, What he must do he does but not for show, What he must do he does but not for self; He has done it because it had to be done, Not from a hot head. Let life ripen and then fall, Force is not the way at all: Deny the way of life and you are dead. Flowing Hands 30 Whenever you advise a ruler in the way of Dao, tell him to leave well alone and use as little force as necessary, for this would only provoke resistance and rebellion. Thorn bushes spring up wherever an army has been; things are laid to waste. Lean years follow in the wake of wars. Just do what has to be done and leave people well alone. Never take advantage of power; it should only be used when absolutely necessary. Achieve results, but never glory in them. Achieve results, but never boast. Achieve results, because this is the natural way of things. Achieve results, have pride, but be open. Achieve results, but avoid it through violence. Force and violence are part of nature, for the Ten Thousand Things have to exert themselves forcefully to survive. But man uses violence unnecessarily for his own greed. This is certainly not the way of Dao. That which goes against the Dao will never last.

Legge 1891 29 If any one should wish to get the kingdom for himself, and to effect this by what he does, I see that he will not succeed. The kingdom is a spirit-like thing, and cannot be got by active doing. He who would so win it destroys it; he who would hold it in his grasp loses it. The course and nature of things is such that What was in front is now behind; What warmed anon we freezing find. Strength is of weakness oft the spoil; The store in ruins mocks our toil. Hence the sage puts away excessive effort, extravagance, and easy indulgence. Chu Ta-Kao 1904 29 When a man is to take the world over and shape it, I see that he must be obliged to do it. For the world is a divine vessel: It cannot be shaped; Nor can it be insisted upon. He who shapes it damages it; He who insists upon it loses it. Therefore the Sage does not shape it, so he does not damage it; 'He does not insist upon it, so be does not lose it. 'For, among all things, some go ahead, while others lag behind; Some keep their mouth shut, while others give forth puffs; Some are strong, while others are weak; Some are on the cart, while others fall off. Therefore the Sage avoids excess, extravagance and indulgence. David Hinton 29 Longing to take hold of all beneath heaven and improve it... I've seen such dreams invariably fail. All beneath heaven is a sacred vessel, something beyond all improvement. Try to improve it and you ruin it. Try to hold it and you lose it. For things sometimes lead and sometimes follow, sometimes sigh and sometimes storm, sometimes strengthen and sometimes weaken, sometimes kill and sometimes die. And so the sage steers clear of extremes, clear of extravagance, clear of exaltation. Derek Lin 1994 29 Those who wish to take the world and control it I see that they cannot succeed The world is a sacred instrument One cannot control it The one who controls it will fail The one who grasps it will lose Because all things: Either lead or follow Either blow hot or cold Either have strength or weakness Either have ownership or take by force Therefore the sage: Eliminates extremes Eliminates excess Eliminates arrogance There are those who want to meddle with the world, or the environment. They want to control it, manipulate it, and interfere with it. What I observe is that they cannot possibly achieve what they desire. The world is a sacred thing, beyond the insignificant power of mere mortals. None of us can control the world. Those who try will fail, and those who hang on to it and refuse to let go will still lose their grip. In nature, all things live in balance with one another. Some of them lead while others follow. Some blow air to impart warmth, while others do so to cool things down. Some are strong, while others are weak. Some occupy their own niche in the environment, while others survive by force and violence. Because the Tao is all about balance, the sage, seeking to emulate nature, will seek the same balance through moderation. He or she will elminate from his or her life anything that is extreme or intemperate. The sage will also avoid any excess or wasteful extravagance. And lastly, the sage will let go of thoughts and behaviors that are arrogant or ego-driven. Ellen Marie Chen 1989 29 One who desires to take the world and act (wei) upon it, I see that it cannot be done. The world (t'ien hsia) is a spirit vessel (shen ch'i), Which cannot be acted (wei) upon. One who acts (wei) on it fails, One who holds on to it loses (shih). Therefore things either move forward or follow behind; They blow hot or blow cold; They are strong (ch'iang) or weak; They get on or they get off. Therefore the sage gets rid of over-doing, Gets rid of extravagances, Gets rid of excesses. Witter Bynner 29 Those who would take over the earth And shape it to their will Never, I notice, succeed. The earth is like a vessel so sacred That at the mere approach of the profane It is marred And when they reach out their fingers it is gone. For a time in the world some force themselves ahead And some are left behind, For a time in the world some make a great noise And some are held silent, For a time in the world some are puffed fat And some are kept hungry, For a time in the world some push aboard And some are tipped out: At no time in the world will a man who is sane Over-reach himself, Over-spend himself, Over-rate himself. Flowing Hands 29 Do you think you can take over the Universe and then improve it? It can never be done. The Universe is sacred, it can never be improved. If you try to change it, you will ruin it. If you try to possess it, you will only lose it. In the Ten Thousand Things, as well as man, one never feels quite the same everyday. So, sometimes things are ahead and sometimes behind. Sometimes breathing becomes difficult, sometimes it is easy. Sometimes there is strength and sometimes there is weakness. Sometimes one feels up and cheerful, but sometimes one feels down. This is natural; for we are all subject to the Heavenly bodies that influence our lives. The Sage experiences these as well as ordinary men, for he is one of the Ten Thousand Things.

Legge 1891 28 Who knows his manhood's strength, Yet still his female feebleness maintains; As to one channel flow the many drains, All come to him, yea, all beneath the sky. Thus he the constant excellence retains; The simple child again, free from all stains. Who knows how white attracts, Yet always keeps himself within black's shade, The pattern of humility displayed, Displayed in view of all beneath the sky; He in the unchanging excellence arrayed, Endless return to man's first state has made. Who knows how glory shines, Yet loves disgrace, nor e'er for it is pale; Behold his presence in a spacious vale, To which men come from all beneath the sky. The unchanging excellence completes its tale; The simple infant man in him we hail. The unwrought material, when divided and distributed, forms vessels. The sage, when employed, becomes the Head of all the Officers (of government); and in his greatest regulations he employs no violent measures. Ch'u Ta-Kao, 1904 28 He who knows the masculine and yet keeps to the feminine Will become a channel drawing all the world towards it; Being a channel of the world, he will not be severed from the eternal virtue, And then he can return again to the state of infancy. He who knows the white and yet keeps to the black Will become the standard of the world; Being the standard of the world, with him eternal virtue will never falter, And then he can return again to the absolute. He who knows honour and yet keeps to humility Will become a valley that receives all the world into it; Being a valley of the world, with him eternal virtue Will be complete, And then he can return again to wholeness. Wholeness, when divided, will make vessels of utility; These when employed by the Sage will become officials and chiefs. However, for a great function no discrimination is needed. Lok Sang Ho 28 Keep one’s place however humble, while knowing one’s real strength48. Stay low, like the rivers that gather water from the higher grounds. Be that lowly river: Depart not from the eternal virtue, Emulate the unpretentiousness of infants. Keep one’s color, though it be black, while knowing about the white. Be an example for the world. Be an example for the world, Do not disgrace the eternal virtue, Emulate the Eternal. Take the blames from the world without complaint, Yet never forgetting the need for honor, Be the lowly valley of the world49. This way, the eternal virtue is fulfilled. And simplicity is restored. Simplicity is valuable. From simple substances we have all our useful tools. When simple men are used by the Sages, They become great statesmen. Great people never go out of their way to make themselves great, Just as the great artists will not do superfluous things to draw the attention of others. 48 The direct translation is “Know the male, yet cleave to the female.”(adapted from Waley) This and similar translations mystify Laozi’s teachings. As earlier suggested, the juxtaposition of 雌 and 雄 often do not mean male and female, unlike the words 牝 and 牡. Rather they stand for weak as opposed to strong, and submissive as opposed to dominant. 49 This passage renders support to the interpretation of the “valley spirit” in Chapter 6 as the spirit of humility. David Hinton 28 Knowing the masculine and nurturing the feminine you become the river of all beneath heaven. River of all beneath heaven you abide by perennial Integrity and so return to infancy. Knowing the white and nurturing the black you become the pattern of all beneath heaven. Pattern of all beneath heaven you abide by perennial Integrity and so return to the boundless. Knowing splendor and nurturing ruin you become the valley of all beneath heaven. Valley of all beneath heaven you rest content in perennial Integrity and so return to the simplicity of uncarved wood. When uncarved wood is split apart it becomes mere implements. But when a sage is employed he becomes a true minister, for the great governing blade carves nothing. Ellen Marie Chen 1989 28 To know (chih) the male, But to abide (shou) by the female (tz'u), Is to be the valley (ch'i) of the world. Being the valley of the world, And departing (li) not from the everlasting power (ch'ang te), One again returns to the infant (ying erh). To know (chih) the white (pe), But to abide (shou) by the black (heh), Is to be the model (shih) of the world. Being the model of the world, And deviating (t'eh) not from the everlasting power, One again returns to the unlimited (wu-chi). To know (chih) the illustrious (yung), But to abide (shou) by the obscure (ju), Is to be the valley (ku) of the world. Being the valley of the world, One's everlasting power (ch'ang te) being full, One again returns to the uncarved wood (p'u). The uncarved wood disperses to become vessels (ch'i), To be used (yung) by the sage as officials. Therefore a great institution does not mutilate (ko). Witter Bynner 28 'One who has a man's wings And a woman's also Is in himself a womb of the world' And, being a womb of the world, Continuously, endlessly, Gives birth; One who, preferring light, Prefers darkness also Is in himself an image of the world And, being an image of the world, Is continuously, endlessly The dwelling of creation; One who is highest of men And humblest also Is in himself a valley of the world, And. being a valley of the world, Continuously, endlessly Conducts the one source From which vessels may be usefully filled; Servants of the state are such vessels, To be filled from undiminishing supply. Hua Ching Ni 28 Know that you possess the strong masculine principle, yet abide by the meek, feminine principle. Thus, become the flowing stream of the world. As the flowing stream of the world, never swerve from your true nature. In this way, you return to the originality of a newborn babe. Know the bright, yet keep to the dark. Never wavering from the subtle truth, you will conform to the pattern of an integral being. In this way, you return again to the infinite. Know how to be honored and glorified, yet maintain unadorned plainness. Thus, become the abundant valley of the world. As the abundant valley of the world, you realize the sufficiency of the constant, subtle virtue of the integral universe. In this way, you return to the original simplicity of an uncarved block of wood with undamaged potential. An integral individual, by preserving the original qualities of his being, maintains his supreme, integral nature. When the uncarved block is shaped into various single tools and vessels, its original qualities are destroyed. This is called "the great Oneness that cannot be divided." Flowing Hands 28 In knowing a man's strength, always keep a woman's care in your heart. Be the stream of the Universe, ever true and flowing, without preference. Become simple, yielding and soft as a child. Being the stream of the Universe, be an example to the World; approach life with an open mind and an open heart. Dwell in the infinite. Have honour and respect, but keep humility and be humble. In simplicity and openness, return to the State of the uncarved block. For when the block is carved, it becomes useful for men to manipulate and use. When the Sage returns to this state, he becomes the ruler of the Ten Thousand Things. For he leaves everything to rise and fall without interference.

Legge 1891 27 The skilful traveller leaves no traces of his wheels or footsteps; the skilful speaker says nothing that can be found fault with or blamed; the skilful reckoner uses no tallies; the skilful closer needs no bolts or bars, while to open what he has shut will be impossible; the skilful binder uses no strings or knots, while to unloose what he has bound will be impossible. In the same way the sage is always skilful at saving men, and so he does not cast away any man; he is always skilful at saving things, and so he does not cast away anything. This is called 'Hiding the light of his procedure.' Therefore the man of skill is a master (to be looked up to) by him who has not the skill; and he who has not the skill is the helper of (the reputation of) him who has the skill. If the one did not honour his master, and the other did not rejoice in his helper, an (observer), though intelligent, might greatly err about them. This is called 'The utmost degree of mystery.' Ch'u Ta-Kao, 1904 27 A good traveler leaves no track; A good speaker leaves no error; A good reckoner needs no counter; A good closer needs no bars or bolts, And yet it is impossible to open after him. A good fastener needs no cords or knots, And yet it is impossible to untie after him. Even if men be bad, why should they be rejected? Therefore the Sage is always a good saviour of men, And no man is rejected; He is a good saviour of things, And nothing is rejected: This is called double enlightenment. Therefore good men are had men's instructors, And bad men are good men's materials. Those who do not esteem their instructors, And those who do not love their materials, Though expedient, are in fact greatly confused. This is essential subtlety. Derek Lin 1994 27 Good traveling does not leave tracks Good speech does not seek faults Good reckoning does not use counters Good closure needs no bar and yet cannot be opened Good knot needs no rope and yet cannot be untied Therefore sages often save others And so do not abandon anyone They often save things And so do not abandon anything This is called following enlightenment Therefore the good person is the teacher of the bad person The bad person is the resource of the good person The one who does not value his teachers And does not love his resources Although intelligent, he is greatly confused This is called the essential wonder Skilled travelers in the journey of life follow the path of nature. They do not force their way through obstacles or trample over the paths of other travelers. Therefore, they leave no signs of their passing. Similarly, those who are skillful in the art of conversation do not use words to highlight the faults of others. Such actions breed contention - and conflicts leave many tracks indeed! There are those who are good at capturing people's attention, imagination, and heart. They do not need to lock people in to keep them around. People would naturally not wish to leave. They can also be skillful in bonding with people. When they have connected with people at a deep level, it is a bond that is stronger than any knots tied with ropes. This is how sages deal with people. Because of their genuine virtue, they maintain a captive audience without having to physically force anyone to be present. They cherish everyone and all things, and it becomes clear to the people that the sage would never abandon them. This is part of the powerful bond that the sage naturally establishes with others. One reason why sages don't give up on anyone is that everyone plays a role in the overall stage of life. Everyone has an impact on everyone else, and it is up to an individual to make use of that impact. A good person can serve as a teacher and be a great example for us to emulate. Not-so-good individuals is just as useful, because we can observe the negative consequences of their negative actions, and learn from that as what not to do. In this way, the sages see everyone as valuable teachers or resources. They do not praise the good people and condemn the bad, because they feel genuine love and affection for all of them. Most of us are not quite that way - we quickly develope likes and dislikes, preferences and aversions in dealing with others. We lack the ability to deal everyone with the same degree of universal love that sages possess; we can only look upon this essential aspect of their character with a sense of wonder. Perhaps one day, when we have reached a certain level of cultivation, we can also possess the essential wonder of universal love. When that happens, we will no longer see people we despise - only people who represent certain aspects of the greater oneness that is also us. Ellen Marie Chen 1989 27 Good (shan) running leaves no tracks, Good speech has no flaws, Good counting uses no counters, A good lock uses no bolts yet cannot be opened, A good knot uses no rope yet cannot be untied. Hence the sage is always good at saving people, Therefore no one is rejected. He is always good at saving things, Therefore nothing is rejected. This is called following the light (ming). Therefore the good person, Is the not-good (pu-shan) person's teacher. The not-good (pu-shan) person, Is the good person's capital. One who does not honor (kuei) the teacher, Or love (ai) the capital, Is greatly confounded though knowledgeable (chih). This is called the important mystery (miao). Hua Ching Ni 27 One who is good at running leaves no tracks. One who is good at talking has no flaws in his speech. One who is good at calculating makes no use of counting tools. One who is good at shutting things makes no use of bolt and bar, yet no one can open what he has shut. One who is good at tying makes no use of cords and knots, yet no one can untie what he has fastened. One of natural, integral virtue is good at helping all people impartially. Thus, no one is abandoned. Because he is good at protecting and preserving all things, nothing is ever thrown away. This is called "embodying the light of the subtle truth." Hence, the people on the Universal Integral Way are teachers of those off the Way. However, if the student does not value the teacher, and the teacher does not tend the student well, though they both may be intelligent enough, this leads only to further separation. Flowing Hands 27 When you are at one with the Dao, nothing is left undone. For a Man can walk without leaving any trace. A good speaker always knows his part. A good door requires no lock; for there is nothing behind that door that thieves and bandits will want to steal. A good teacher will always stay with a bad student, until his work is done. If the student is not cared for, how can the teacher be respected. To become a good teacher always use the Dao first, if this doesn't succeed, words must be used. When words are used great confusion can arise, thats why the Ancient Masters offered the Dao and said little. Added: Lin Yutang 1948 27 A good runner leaves no track. A good speech leaves no flaws for attack. A good reckoner makes use of no counters. A well-shut door makes use of no bolts, And yet cannot be opened. A well-tied knot makes use of no rope, And yet cannot be untied. Therefore the Sage is good at helping men; For that reason there is no rejected (useless) person. He is good at saving things; For that reason there is nothing rejected. - This is called stealing the Light. Therefore the good man is the Teacher of the bad. And the bad man is the lesson of the good. He who neither values his teacher Nor loves the lesson Is one gone far astray, Though he be learned. - Such is the subtle secret. LY notes: Without indulging in metaphysical terminology, Laotse is just as mystical as Chuangtse. "A good runner leaves no track" , etc, refers to the principle of reaching harmony and order without relying upon external devices and solutions. The futility of such devices is well shown in Chuangtse's discussion of the futility of the treatise for the purpose of keep peace, See 19.1. If peace, order, and the pursuit of happiness are invisible things, obviously they cannot be really obtained by visible means.

I've fallen behind quite a bit on keeping up on this... I'm going to revive it with some new translators. I don't intend to include all of this in the future but would accept comments on them. Chapter 26: Legge Gravity is the root of lightness; stillness, the ruler of movement. Therefore a wise prince, marching the whole day, does not go far from his baggage waggons. Although he may have brilliant prospects to look at, he quietly remains (in his proper place), indifferent to them. How should the lord of a myriad chariots carry himself lightly before the kingdom? If he do act lightly, he has lost his root (of gravity); if he proceed to active movement, he will lose his throne. Ta-Kao Heaviness is the basis of lightness; Calmness is the controlling power of hastiness. Therefore the Sage, though traveling all day long, Never separates from his baggage-wagon; Though surrounded with magnificent sights, He lives in tranquillity. How is it, then, that a king of ten thousand chariots Should conduct himself so lightly in the empire? To be light is to lose the basis; To be hasty is to lose the controlling power. Hinton Heavy is the root of light, and tranquil the ruler of reckless. A sage traveling all day is never far from the supplies in his cart, and however spectacular the views he remains calm and composed. How can a lord having ten thousand chariots act lightly in governing all beneath heaven? Act lightly and you lose your source-root. Act recklessly and you lose your rule. Lok Sang Ho We keep our weight, so we will not lose our roots. We keep our serenity, so we will not lose our poise. For these reasons when the Sage travels all day, he does not part from his heavy luggage wagon. He sits quietly, untouched by the magnificent views. What a pity it is then to see the lord of ten thousand chariots losing his weight in front of his people! If one loses one’s weight, one also loses one’s base. If one loses one’s serenity, one also loses one’s poise. Laozi advises that keeping one’s weight can treat problems related to “not having taken a deep root,” and keeping still can treat problems related to restlessness. How would one keep one’s weight and not be moved by one’s own emotions and peoples’ words of praise or insult? One needs to have faith in the Dao—in the virtues of humility and down-to-earth preparations(example of the farmer). The Buddha is said to have the virtue of not being moved by the “eight winds,” namely profit, loss, damage, honor, praise, jeers, unpleasant feelings, and pleasant feelings. 45 Laozi stresses the necessity to keep one’s base 本, and then one will not be easily swayed by circumstances. The necessity to keep one’s base is important for everyone, but even more so for those with power or those in the leadership of a country. Derek Lin Heaviness is the root of lightness. Quietness is the master of restlessness Therefore the sage travels the entire day Without leaving the heavy supplies Even though there are luxurious sights He is composed and transcends beyond How can the lord of ten thousand chariots Applies himself lightly to the world? To be light is to lose one's root To be restless is to lose one's mastery Heaviness, or gravitas, lies at the root of human affairs. Lightness, or gaiety, dances carelessly above them. Those who are quiet, unmoved, deliberate and composed possess power over those who are noisy, restless, impulsive and impatient. Therefore, the sage traverses the Tao an entire day without ever losing track of the essentials of life. Even though there are many colorful sights of luxuries along the way, the sage recognizes them as illusory, and so remains perfectly composed and unmoved, transcending beyond the temptation. How, then, can the king, who rules the force of ten thousand war chariots, treat lightly the serious task of governing the kingdom? To be "light," in this context, is to be disconnected from the important foundation of life. In a similar way, being restless or unstable is to lose one's power of mastery - the power of the true self! Ni Centeredness is the cure for impulsiveness. Serenity is the master of restlessness. Knowing this, one of universal nature is placid and never departs from the center of his own being. Though he may move about all day, he never loses his poise. Though he may be surrounded by splendor and comfort, he is always dispassionate and undistracted. For one with great responsibility, to conduct himself lightly is perilous. In frivolity, one's root is lost. In restlessness, one's self-mastery could go with the wind! Chan The heavy is the root of the light. The tranquil is the ruler of the hasty. Therefore the sage travels all day Without leaving his baggage. Even at the sight of magnificent scenes He remains leisurely and indifferent. How is it that a lord with ten thousand chariots Should behave lightheartedly in his empire? If he is lighthearted, the minister will be destroyed. If he is hasty, the ruler is lost. Chen The heavy (chung) is root (ken) to the light (ch'ing); The tranquil (ching) is master (chün) to the agitated (tsao). Therefore the sage travels all day, Without leaving (li) his baggage wagon (tzu chung). Although he has glorious palaces (yung kuan), He avoids its sumptuous apartments (yen-ch'u). How could the Lord of ten thousand chariots, Conduct himself lightly in the world? One who acts lightly loses his foundation (pen); One who is agitated loses his master (chün). Flowing Hands When one is full of Dao, there is stillness and peace. When one is empty of Dao, there is disorder and unrest. The Sage resides forever in stillness and peace, therefore he is full of Dao. Though there are beautiful things all around him, he remains at one and unattached. When there is disorder and unrest, the Dao is lost; stillness and peace give way to loss of control. Moss Roberts As weight anchors lightnessAnd calm governs impulse,The wise leader, all day on the march,Stays by his stockage trainWithin his guarded cordon,Safely positioned, beyond harm’s reach.Could the lord of ten thousand wagons of warRisk his own self for the sake of the world?Let such lightness lose him his anchoring base?Such impulse his rule?