1. 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.'
2. 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.'
1. Gravity is the root of lightness; stillness, the ruler of
movement.
2. 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.
1. There was something undefined and complete, coming into
existence before Heaven and Earth. How still it was and formless,
standing alone, and undergoing no change, reaching everywhere and in
no danger (of being exhausted)! It may be regarded as the Mother of
all things.
2. I do not know its name, and I give it the designation of the Tao
(the Way or Course). Making an effort (further) to give it a name I
call it The Great.
3. Great, it passes on (in constant flow). Passing on, it becomes
remote. Having become remote, it returns. Therefore the Tao is
great; Heaven is great; Earth is great; and the (sage) king is also
great. In the universe there are four that are great, and the (sage)
king is one of them.
4. Man takes his law from the Earth; the Earth takes its law from
Heaven; Heaven takes its law from the Tao. The law of the Tao is its
being what it is.
He who stands on his tiptoes does not stand firm; he who stretches
his legs does not walk (easily). (So), he who displays himself does
not shine; he who asserts his own views is not distinguished; he who
vaunts himself does not find his merit acknowledged; he who is
self-conceited has no superiority allowed to him. Such conditions,
viewed from the standpoint of the Tao, are like remnants of food, or a
tumour on the body, which all dislike. Hence those who pursue (the
course) of the Tao do not adopt and allow them.
1. Abstaining from speech marks him who is obeying the spontaneity
of his nature. A violent wind does not last for a whole morning; a
sudden rain does not last for the whole day. To whom is it that these
(two) things are owing? To Heaven and Earth. If Heaven and Earth
cannot make such (spasmodic) actings last long, how much less can man!
2. Therefore when one is making the Tao his business, those who are
also pursuing it, agree with him in it, and those who are making the
manifestation of its course their object agree with him in that; while
even those who are failing in both these things agree with him where
they fail.
3. Hence, those with whom he agrees as to the Tao have the happiness
of attaining to it; those with whom he agrees as to its manifestation
have the happiness of attaining to it; and those with whom he agrees
in their failure have also the happiness of attaining (to the Tao).
(But) when there is not faith sufficient (on his part), a want of
faith (in him) ensues (on the part of the others).
1. The skilful masters (of the Tao) in old times, with a subtle
and exquisite penetration, comprehended its mysteries, and were deep
(also) so as to elude men's knowledge. As they were thus beyond men's
knowledge, I will make an effort to describe of what sort they
appeared to be.
2. Shrinking looked they like those who wade through a stream in
winter; irresolute like those who are afraid of all around them; grave
like a guest (in awe of his host); evanescent like ice that is melting
away; unpretentious like wood that has not been fashioned into
anything; vacant like a valley, and dull like muddy water.
3. Who can (make) the muddy water (clear)? Let it be still, and it
will gradually become clear. Who can secure the condition of rest?
Let movement go on, and the condition of rest will gradually arise.
4. They who preserve this method of the Tao do not wish to be full (of
themselves). It is through their not being full of themselves that
they can afford to seem worn and not appear new and complete.
1. The partial becomes complete; the crooked, straight; the empty,
full; the worn out, new. He whose (desires) are few gets them; he
whose (desires) are many goes astray.
2. Therefore the sage holds in his embrace the one thing (of
humility), and manifests it to all the world. He is free from
self-display, and therefore he shines; from self-assertion, and
therefore he is distinguished; from self-boasting, and therefore his
merit is acknowledged; from self-complacency, and therefore he
acquires superiority. It is because he is thus free from striving
that therefore no one in the world is able to strive with him.
3. That saying of the ancients that 'the partial becomes complete' was
not vainly spoken:—all real completion is comprehended under it.
The grandest forms of active force
From Tao come, their only source.
Who can of Tao the nature tell?
Our sight it flies, our touch as well.
Eluding sight, eluding touch,
The forms of things all in it crouch;
Eluding touch, eluding sight,
There are their semblances, all right.
Profound it is, dark and obscure;
Things' essences all there endure.
Those essences the truth enfold
Of what, when seen, shall then be told.
Now it is so; 'twas so of old.
Its name—what passes not away;
So, in their beautiful array,
Things form and never know decay.
How know I that it is so with all the beauties of existing things? By
this (nature of the Tao).
1. When we renounce learning we have no troubles.
The (ready) 'yes,' and (flattering) 'yea;'—
Small is the difference they display.
But mark their issues, good and ill;—
What space the gulf between shall fill?
What all men fear is indeed to be feared; but how wide and without end
is the range of questions (asking to be discussed)!
2. The multitude of men look satisfied and pleased; as if enjoying a
full banquet, as if mounted on a tower in spring. I alone seem
listless and still, my desires having as yet given no indication of
their presence. I am like an infant which has not yet smiled. I look
dejected and forlorn, as if I had no home to go to. The multitude of
men all have enough and to spare. I alone seem to have lost
everything. My mind is that of a stupid man; I am in a state of
chaos.
Ordinary men look bright and intelligent, while I alone seem to be
benighted. They look full of discrimination, while I alone am dull
and confused. I seem to be carried about as on the sea, drifting as
if I had nowhere to rest. All men have their spheres of action, while
I alone seem dull and incapable, like a rude borderer. (Thus) I alone
am different from other men, but I value the nursing-mother (the Tao).
1. If we could renounce our sageness and discard our wisdom, it
would be better for the people a hundredfold. If we could renounce
our benevolence and discard our righteousness, the people would again
become filial and kindly. If we could renounce our artful
contrivances and discard our (scheming for) gain, there would be no
thieves nor robbers.
2.
Those three methods (of government)
Thought olden ways in elegance did fail
And made these names their want of worth to veil;
But simple views, and courses plain and true
Would selfish ends and many lusts eschew.
