dawei

David Hinton 2002 74 In their misery, the people no longer fear death, so how can you threaten them even with death? Let the people fear death always, then if we seize those who follow sinister ways and put them to death, no one will dare live such lives. The Executioner's killing is perennial, it's true. But to undertake the killing yourself - that's like trying to carve lumber for a master carpenter. Try to carve lumber for a master carpenter and you'll soon have blood on your hands. Dwight Goddard 1919 74 OVERCOMING DELUSIONS If the people do not fear death, how can one frighten them with death? If we teach people to fear death, then when one rebels he can be seized and executed; after that who will dare to rebel? There is always an officer to execute a murderer, but if one takes the place of the executioner, it is like taking the place of a skilled carpenter at his hewing. If one takes the place of the skilled carpenter he is liable to cut himself. (Therefore do not interfere with Tao.) Bradford Hatcher 2005 74 (If) the people do not fear death Then why use death to intimidate them? Suppose it were so that the people always feared death And still they behaved perversely (When) we seized, detained and executed them Who would be bold? There will always be a master executioner to do the killing Now to take the place of the master executioner & do the killing May be likened to taking the place of the master carpenter in hewing Now (of) those who take the place of the master carpenter in hewing Few indeed will not harm their own hands! Wing-Tsit Chan 1963 74 The people are not afraid of death. Why, then, threaten them with death? Suppose the people are always afraid of death and we can seize those who are vicious and kill them, Who would dare to do so? There is always the master executioner (Heaven) who kills. To undertake executions for the master executioner is like hewing wood for the master carpenter. Whoever undertakes hewing wood for the master carpenter rarely escapes injuring his own hands. Gu Zhengku 1993 74 When the people are not afraid of death, What is the point of threatening them with death? Should the people really fear death, Who dare go against laws If we put to death those who do evils? It is the duty of a regular executioner to kill, If one wants to kill on behalf of the executioner, It is like chopping wood on behalf of the master carpenter. There are few who can escape cutting their own hands When they chop wood on behalf of the master carpenter. Ch'u Ta-Kao 1904 74 When the people are not afraid of death, what use is it to frighten them with the punishment of death? If the people were constantly afraid of death and we could arrest and kill those who commit treacheries, who then would commit such? Only the Supreme Executioner kills. To kill in place of the Supreme Executioner is to hack instead of a great carpenter. Now if one hacks in place of a great carpenter one can scarcely avoid cutting one's own hand. Flowing Hands 1987 74 In nature everything has its own unwritten laws and bars. But these are simple, and everyone knows their part. Man has lost his link with nature, he has made too many laws, too many advancements, so his movements are restricted. It is natural for men to kill one another, just the same as it is in every other species. But in his natural order, he would rarely take the life of his own kind. Because greed, envy, lust, jealousy, cunning and intelligence have entered into his heart, he kills unnaturally, without any balance. Man in his natural state has a form of justice For if a man commits a crime against another, the victim will go and do battle with this man and even get killed in the process. By facing the possibility of death from another, who would dare perpetrate a crime? By complicating life and producing too man y laws and procedures, justice never seems to be done. If the sentence of death is there, who would dare perpetrate a crime? Make life simple, go back to simplicity; if a man commits a crime against you, you have a natural right to try and punish him yourself. By watching nature you can see her laws in practice. By having no laws, people have more trust and honour. When people are simple and honest, is there any need for many laws?

David Hinton 2002 73 To infuse daring with courage means death. To infuse caution with courage means life. The one enriches you, and the other ruins you. No one knows why heaven despises what it despises, that's why a sage inhabits the complexity of things. The Way of heaven never contends and so overcomes perfectly, never speaks and so answers perfectly, never summons and so arrives of itself, stays calm and so plans perfectly. The net of heaven is vast, woven so vast and wide open nothing slips through. Dwight Goddard 1919 73 Courage carried to daring leads to death. Courage restrained by caution leads to life. These two things, courage and caution, are sometimes beneficial and sometimes harmful. Some things are rejected by heaven, who can tell the reason? Therefore the wise man deems all acting difficult. The Tao of heaven does not quarrel, yet it conquers. It speaks not, yet its response is good. It issues no summons but things come to it naturally because its devices are good. Heaven's net is vast, indeed! its meshes are wide but it loses nothing. Bradford Hatcher 2005 73 Courage atop presumption suggests dying Courage in avoiding presumption suggests survival (Yet) either of these may be sometimes beneficial, other times harmful That which heaven holds in contempt - Who knows as to the reasons? This is why wise ones watch for things to get complicated Heaven’s way does not compete, yet skillfully overcomes Does not speak, yet skillfully replies Does not summon, yet naturally attracts Is above all of this, yet skillfully arranges Heaven’s net is vast & encompassing Loosely meshed, and yet nothing escapes Wing-Tsit Chan 1963 73 He who is brave in daring will be killed. He who is brave in not daring will live. Of these two, one is advantageous and one is harmful. Who knows why Heaven dislikes what it dislikes? Even the sage considers it a difficult question. The Way of Heaven does not compete, and yet is skillfully achieves victory. It does not speak, and yet it skillfully responds to things. It comes to you without your invitation. It is not anxious about things and yet it plans well. Heaven's net is indeed vast. Though its meshes are wide, it misses nothing. Gu Zhengku 1993 73 Bravery in being bold leads to death; Bravery in being timid leads to life. These two kinds of bravery, One leads to good the other to harm, Who knows why Heaven hates what it hates? Even the sage feels it difficult to understand. This is the Tao of heaven: To excel in triumphing by means of non-contention; To be good at answering by means of taciturnity; To attract people by using no summons; To be quick in planning by acting slowly. The net of heaven is spread wide and far, Though the mesh is largely knit, Nothing can slip through the net. Ch'u Ta-Kao 1904 73 He who shows courage in daring will perish; He who shows courage in not-daring will live. To know these two is to distinguish the one, benefit, from the other, harm. Who can tell that one of them should be loathed by Heaven? The Tao of heaven does not contend yet it surely wins the victory. It does not speak; yet it surely responds. It does not call; yet all things come of their own accord. The net of heaven is vast, and its meshes are wide; yet from it, nothing escapes. Flowing Hands 1987 73 A brave and passionate man will always cause harm to himself or others. A brave and calm man will always preserve himself and others. Of these two, which is best? Heaven appears unsure and ruthless sometimes. Who knows why? Even the Sage is unsure of the workings of Heaven. Yet Heaven follows a plan and knows what it is doing. It remains silent, but hears all. Heaven's net is cast wide and although it may be coarse, nothing can slip through.

David Hinton 2002 72 When the people stop fearing the fearsome something truly fearsome will descend upon them. Don't hem them in and choke their lives with oppression. That's all. Just let them be, and they'll never tire of you. A sage sees through himself without revealing himself, loves himself without exalting himself, always ignores that and chooses this. Dwight Goddard 1919 72 When people are too ignorant to fear the fearsome thing, then it will surely come. Do not make the place where they dwell confining, the life they live wearisome. If they are let alone, they will not become restless. Therefore the wise man while not understanding himself regards himself, while cherishing he does not overvalue himself. Therefore he discards flattery and prefers regard. Bradford Hatcher 2005 72 (When) the people do not heed the imposing Then great impositions come to pass Do not constrict the places where they live Do not overtax their means of living Only when there is no oppressing Will there then be no oppression This is how wise ones know themselves Without displaying themselves Love themselves Without venerating themselves And so dismiss That to choose This Wing-Tsit Chan 1963 72 When the people do not fear what is dreadful, Then what is greatly dreadful will fall upon them. Do not reduce the living space of their dwellings. Do no oppress their lives. It is because you do not oppress them that they are not oppressed. Therefore the sage knows himself but does not show himself. He loves himself but does not exalt himself. Therefore he rejects the one but accepts the other. Gu Zhengku 1993 72 When the people are not afraid of the threatening might of the authority, The great tumult will soon ensue. Do not harass their living places; Do not deprive them of their means of livelihood. If you do not oppress the people, The people will not be tired of you (the ruler). Hence the sage knows himself but does not praise himself; loves himself but does not honor himself. That is why he discards the latter and takes the former. Ch'u Ta-Kao 1904 72 If the people have no fear of their ruling authority, still greater fear will come. Be sure not to give them too narrow a dwelling; Nor make their living scanty. Only when their dwelling place is no longer narrow will their dissatisfaction come to an end. Flowing Hands 1987 72 When men forget the care of all things in their hearts, disaster will follow. Be aware of your actions and remain constant. By being constant, there is little room for change. By not changing, man will not lose his way. When man has lost his way, the Dao is furthest from his mind. Do not interfere or intrude upon others. By interfering, things change, and so imbalance will come about. Therefore the Sage remains at one, he lives his life in harmony with nature. By not changing or interfering with the Earth and the Ten Thousand Things, he does not upset or cause imbalance. Therefore he lets go of this and chooses that.

David Hinton 2002 71 Knowing not-knowing is lofty. Not knowing not-knowing is affliction. A sage stays free of affliction. Just recognize it as affliction and you're free of it. Dwight Goddard 1919 71 To recognize one's ignorance of unknowable things is mental health, and to be ignorant of knowable things is sickness. Only by grieving over ignorance of knowable things are we in mental health. The wise man is wise because he understands his ignorance and is grieved over it. Bradford Hatcher 2005 71 To know without knowledge is best To not understand knowledge is affliction Now (it is) because afflictions afflict That there is a way to avoid affliction Wise ones avoid disease Because they are made ill by illness This is the way to avoid the disease Wing-Tsit Chan 1963 71 To know that you do not know is the best. To pretend to know when you do not know is a disease. Only when one recognizes this disease as a disease can one be free from the disease. The sage is free from the disease. Because he recognizes this disease to be disease, he is free from it. Gu Zhengku 1993 71 Knowing one's ignorance of certain knowledge is the best attitude; Not knowing certain knowledge yet pretending to know is a bad attitude. The sage is of no shortcoming, Because he considers shortcoming as shortcoming. He considers shortcoming as shortcoming, Thus he has no shortcoming. Ch'u Ta-Kao 1904 71 Not knowing that one knows is best; Thinking that one knows when one does not know is sickness. Only when one becomes sick of the sickness can one be free from sickness. The sage is never sick; because he is sick of this sickness, therefore he is not sick. Flowing Hands 1987 71 In lacking knowledge and desire, one can obtain a simple and honest heart. The Sage is sick of dishonesty and desire, so he obtains a good and simple heart. In lacking knowledge, I mean turn away from advancement, and obtain the knowledge of the ways of nature. Living in harmony with nature, one doesn't need too much knowledge. But there will always be the intellectuals who will think they know. Simply be at one.

David Hinton 2002 70 My words are so simple to understand and so easily put into practice that no one in all beneath heaven understands them and no one puts them into practice. Words have their ancestral origins and actions their sovereign: it's only because people don't understand this that they don't understand me. And the less people understand me the more precious I become. So it is that a sage wears sackcloth, keeping pure jade harbored deep. Dwight Goddard 1919 70 My words are very easy to understand and very easy to put into practice, yet in all the world no one appears to understand them or to practice them. Words have an ancestor (a preceding idea), deeds have a master (a preceding purpose), and just as these are often not understood, so I am not understood. They who understand me are very few, and on that account I am worthy of honor. The wise man wears wool (rather than silk) and keeps his gems out of sight. Bradford Hatcher 2005 70 My words are very easy to understand Very easy to practice (But) nobody in the world can understand Nobody can practice Expressions presume a lineage Endeavors presume a master Insofar as these are unknown So it is that we are not known Those who know me are few Accordingly I am valued This is why wise ones wear common cloth Concealing jade in the heart Wing-Tsit Chan 1963 70 My doctrines are easy to understand and very easy to practice, But none in the world can understand or practice them. My doctrines have a source (Nature); my deeds have a master (Tao). It is because people do not understand this that they do not understand me. Few people know me, and therefore I am highly valued. Therefore the sage wears a coarse cloth on top and carries jade within his bosom. Gu Zhengku 1993 70 My words are very easy to understand, And very easy to put into practice, Yet there should have been no one in the world Who can understand them Or can put them into practice. Words must be purpose-oriented, Deeds must be reasonably grounded. People cannot understand me Because they fail to understand what is said above. Those who understand me are few; Those who can follow my advice are even less. That is why the sage Is always dressed in coarse cloth But conceals about him a beautiful piece of jade (the Tao). Ch'u Ta-Kao 1904 70 Words have an ancestor; deeds have a governor. My words are very easy to know, and very easy to practise, Yet all men in the world do not know them nor practise them. It is because they have knowledge that they do not know me. When those who know me are few, eventually I am beyond all praise. Therefore the Sage wears clothes of coarse cloth but carries jewels in his bosom; He knows himself but does not display himself; He loves himself but does not hold himself in high esteem. Thus he rejects the latter and takes the former. Flowing Hands 1987 70 My words have ancient and mysterious beginnings, yet they can be easily understood and performed. Yet no man on the Earth and under Heaven knows of them, or tries to practise them. My words are yielding, but yet there is discipline within. Because men do not understand them, they have no knowledge of the Dao. Those that know of the Dao, are just a few, those that think they know, are many. Therefore I wear simple clothing, and hold my treasure in my heart. By holding my treasure in my heart, I am at one with the Dao.

David Hinton 2002 69 There was once a saying among those who wielded armies: I'd much rather be a guest than a host, much rather retreat a foot than advance an inch. This is called marching without marching, rolling up sleeves without baring arms, raising swords without brandishing weapons, entering battle without facing an enemy. There's no greater calamity than dishonoring an enemy. Dishonor an enemy and you'll lose those treasures of mine. When armies face one another in battle, it's always the tender-hearted one that prevails. Dwight Goddard 1919 69 A military expert has said: I do not dare put myself forward as a host, but always act as a guest. I hesitate to advance an inch, but am willing to withdraw a foot. This is advancing by not advancing, it is winning without arms, it is charging without hostility, it is seizing without weapons. There is no mistake greater than making light of an enemy. By making light of an enemy we lose our treasure. Therefore when well-matched armies come to conflict, the one who is conscious of his weakness conquers. Bradford Hatcher 2005 69 Military strategists have a saying: “I will not dare to act as host, But rather, act as guest, Will not presume to advance an inch, But rather, retreat a foot” This may be called “to move without movement, To roll up sleeves without baring arms, To depose without a fight To capture without force” There is no danger greater than underestimating a foe Underestimate a foe will risk losing what we value And so when opposing forces meet each other The one sympathetic will truly succeed Wing-Tsit Chan 1963 69 The strategists say: "I dare not take the offensive but I take the defensive; I dare not advance an inch but I retreat a foot." This means: To march without formation, To stretch one's arm without showing it, To confront enemies without seeming to meet them, To hold weapons without seeming to have them. There is no greater disaster than to make light the enemy. Therefore when armies are mobilized and issues joined, The man who is sorry over the fact will win. Gu Zhengku 1993 69 A strategist says: I dare not launch an attack but strengthen defense capabilities; I dare not advance an inch but retreat a foot instead. This means to deploy battle array by showing no battle array; To wield one's arm to attack by showing no arm to lift; To face the enemy by showing no enemy to attack; To hold weapons by showing no weapons to hold. No disaster is greater than underestimating the enemy. Underestimating the enemy nearly cost me my treasure (i. e. three treasured weapons, see 67). That is why the sorrow-laden side wins When two armies are at war. Ch'u Ta-Kao 1904 69 An ancient tactician has said: 'I dare not act as a host, but would rather act as a guest; I dare not advance an inch, but would rather retreat a foot.' This implies that he does not marshal the ranks as if there were no ranks; He does not roll up his sleeves as if he had no arms; He does not seize as if he had no weapons; He does not fight as if there were no enemies. No calamity is greater than under-estimating the enemy. To under-estimate the enemy is to be on the point of losing our treasure (love). Threfore when opposing armies meet in the field the ruthful will win. Flowing Hands 1987 69 The warrior who is a man of Dao, conducts his art by yielding and uses compassion first. If this doesn't work, he then takes out his sword. He would rather retreat without combat than advance and attack. For when the baffle is underway, one or the other will lose their life. This is why the man of Dao would sooner give in and yield to aggression and violence. Not that he is afraid, but in his heart he cherishes life too much, and he would find it hard to take the life of another. When the man of Dao engages in battle, he looks upon himself as the underdog, and so he will win. By not underestimating the enemy, he does not lose what he values, namely the Dao.

David Hinton 2002 68 A noble official is never warlike, and a noble warrior is never angered. A noble conqueror never faces an enemy, and a noble leader stays below the people he wields. This is called the Integrity of peacefulness, the power of wielding the people, the fullest extent of our ancient accord with heaven. Dwight Goddard 1919 68 He who excels as a soldier is the one who is not warlike; he who fights the best fight is not wrathful; he who best conquers an enemy is not quarrelsome; he who best employs people is obedient himself. This is the virtue of not-quarreling, this is the secret of bringing out other men's ability, this is complying with Heaven. Since of old it is considered the greatest virtue (teh). Bradford Hatcher 2005 68 The student skilled at action is not aggressive The one skilled at combat is not angry The one at besting opponents does not participate The one skilled at employing others behaves as their subordinate This may be styled the “virtue of not contending” It may be styled “applying another’s power” It may be styled “siding with heaven,” The consummation of antiquity Wing-Tsit Chan 1963 68 A skillful leader of troops is not oppressive with his military strength. A skilful fighter does not become angry. A skilful conqueror does not compete with people. One who is skilful in using men puts himself below them. This is called the virtue of non-competing. This is called the strength to use men. This is called matching Heaven, the highest principle of old. Gu Zhengku 1993 68 He who is good at being a commander Does not display his bravery; He who is good at fighting Does not burst into anger; He who is good at defeating his enemy Does not brace himself to engage in a tough battle; He who is good at employing men Humbles himself before them; This is called the virtue of non-contention; This is called making use of others' strength; This is called conformability to the Tao of heaven. Ch'u Ta-Kao 1904 68 The best soldier is not soldierly; The best fighter is not ferocious; The best conqueror does not take part in war; The best employer of men keeps himself below them. This is called the virtue of not contending; This is the ability of using men; This is called the supremacy of consorting with heaven. Flowing Hands 1987 68 A good soldier is never violent. A good fighter is always calm. A good winner is never boastful. A good employer treats his staff like treasures. This is known as having insight into the ways of man. Having insight, is knowing how to deal with people. Such people reflect the ways of Heaven.

David Hinton 2002 67 People throughout all beneath heaven say my Tao is so vast it's like nothing at all. But it's only vast because it's like nothing at all: if it were like anything else it would have long since become trifling. There are three treasures I hold and nurture: The first is called compassion, the second economy, and the third never daring to lead all beneath heaven. Courage comes of compassion, generosity comes of economy, and commanding leadership comes of never daring to lead all beneath heaven. But these days it's all courage without compassion, generosity without economy, and leading without following. There's nothing but death in that. To overcome, attack with compassion. To stand firm, defend with compassion. Whatever heaven sustains it shelters with compassion. Dwight Goddard 1919 67 All the world calls Tao great, yet it is by nature immaterial. It is because a thing is seemingly unreal that it is great. If a man affects to be great, how long can he conceal his mediocrity? Tao has three treasures which he guards and cherishes. The first is called compassion; the second is called economy; the third is called humility. A man that is compassionate can 'be truly brave; if a man is economical he can be generous; if he is humble he can become a useful servant. If one discards compassion and is still brave, abandons economy and is still generous, forsakes humility and still seeks to be serviceable, his days are numbered. On the contrary if one is truly compassionate, in battle he will be a conqueror and in defence he will be secure. When even Heaven helps people it is because of compassion that she does so. Bradford Hatcher 2005 67 Everyone in the world admits our way is great (And) resembles no likeness It is insofar as it is great That it resembles no likeness Had it a likeness Surely after so long It might have diminished a little Here I have three treasures Take and keep them safe: The first, call compassion The second, call economy The third, call never presuming to act as the world’s leader Compassion confers a capacity for courage Economy confers a capacity for breadth Never presuming to act as the world’s leader confers a capacity to develop enduring talents To right away set aside compassion in order to be more courageous To set aside economy in order to be more expansive To set aside following in order to be more advanced Is truly deadly Now compassion used in combat means triumph Used in defense means security Those whom heaven would redeem With compassion it protects them Wing-Tsit Chan 1963 67 All the world says that my Tao is great and does not seem to resemble (the ordinary). It is precisely because it is great that it does not resemble (the ordinary). If it did resemble, it would have been small for a long time. I have three treasures. Guard and keep them: The first is deep love, The second is frugality, And the third is not to dare to be ahead of the world. Because of deep love, one is courageous. Because of frugality, one is generous. Because of not daring to be ahead of the world, one becomes the leader of the world. Now, to be courageous by forsaking deep love, To be generous by forsaking frugality, And to be ahead of the world by forsaking following behind - This is fatal. For deep love helps one to win in the case of attack, And to be firm in the case of defense. When Heaven is to save a person, Heaven will protect him through deep love. Gu Zhengku 1993 67 The whole world says that my Tao is great, Resembling nothing concrete, Resembling nothing concrete, Just because it is great. If it resembled anything concrete, It would have long become minute. I have three magic weapons Which I hold and treasure: The first is mercy; The second is thrift; The third is unwillingness to take the lead in the world. Being merciful, one can be brave; Being thrifty, one can be generous; Being unwilling to take the lead in the world, one can become the leader of the world. Now seeking bravery by giving up mercy, Seeking generosity by giving up thrift, Seeking advance by giving up retreat, One is bound to end in death. Being merciful, one will triumph in the offensive And be impregnable in defense. If heaven wants to save one, It must save him with mercy. Ch'u Ta-Kao 1904 67 All the world says to me: 'Great as Tao is, it resembles no description (form).' Because it is great, therefore it resembles no description. If it resembled any description it would have long since become small. I have three treasures, which I hold and keep safe: The first is called love; The second is called moderation; The third is called not venturing to go ahead of the world. Being loving, one can be brave; Being moderate, one can be ample; Not venturing to go ahead of the world, one can become the chief of all officials. Instead of love, one has only bravery; Instead of moderation, one has only amplitude; Instead of keeping behind, one goes ahead: These lead to nothing but death. For he who fights with love will win the battle; He who defends with love will be secure. Heaven will save him, and protect him with love. Flowing Hands 1987 CHAPTER 67 All under Heaven say that my Dao is beyond compare. Because it is different, it has lasted a long time. I have three treasures which I keep in my heart. The first is mercy, the second is economy, and the third is being at one with the Dao. From mercy springs life and strength. From economy comes generosity. From the Dao comes the knowledge of all things. Today men shun mercy and take life without care. They abandon economy and seek to enrich themselves. They do not know of or follow the Dao, and so they are naive of the ways of all things. Having compassion and strength and knowing the way of all things, Heaven knows how to act.

David Hinton 2002 66 Oceans and rivers become emperors of the hundred valleys because they stay so perfectly below them. This alone makes them emperors of the hundred valleys. So, wanting to rule over the people a sage speaks from below them, and wanting to lead the people he follows along behind them, then he can reign above without weighing the people down and stay ahead without leading the people to ruin. All beneath heaven rejoices in its tireless praise of such a sage. And because he's given up contention, nothing in all beneath heaven contends with him. Dwight Goddard 1919 66 The reason rivers and seas are called the kings of the valley is because they keep below them. Therefore the wise man desiring to be above his people must in his demeanor keep below them; wishing to benefit his people, he must ever keep himself out of sight. The wise man dwells above, yet the people do not feel the burden; he is the leader and the people suffer no harm. Therefore the world rejoices to exalt him and never wearies of him. Because he will not quarrel with anyone, no one can quarrel with him. Bradford Hatcher 2005 66 What is the reason why the rivers and ocean can serve as sovereign to the hundred valleys? Because they are so well below them In this way (they) can act as sovereign to the hundred valleys Applying this, in desiring to rise above the people, Always in expression be subordinate to them In desiring to go ahead of the people Always regard yourself as behind them This is how wise ones remain above And yet the people are not burdened Remain ahead And yet the people are not obstructed So it is that (all) under heaven readily come forward and never weary Because such as these will never contend So none under heaven can contend against them Wing-Tsit Chan 1963 66 The great rivers and seas are kings of all mountains streams Because they skillfully stay below them. That is why they can be their kings. Therefore, in order to be the superior of the people, One must, in the use of words, place himself below them. And in order to be ahead of the people, One must, in one's own person, follow them. Therefore the sage rejoices in praising him without getting tired of it. It is precisely because he does not compete that the world cannot compete with him. Gu Zhengku 1993 66 All the streamlets flow towards the river and the sea Because the latter takes the lower positions, Hence the latter becomes the king of countless valleys. Therefore, if one wants to be the ruler of the people, One must put oneself behind the people. Thus the sage, though being placed high over the people, Never burdens the people; The sage, though going ahead of the people, Never stands in the way of the people. That is why the people hold him in esteem And are never tired of him. He contends with no one, So no one in the world is able to contend with him. Ch'u Ta-Kao 1904 66 As Tao is to the world, so are streams and valleys to the rivers and seas. Rivers and seas can be kings to all valleys because the former can well lower themselves to the latter. Thus they become kings to all valleys. Therefore the Sage, in order to be above the people, must in words keep below them; In order to be ahead of the people, he must in person keep behind them. Thus when he is above, the people do not feel his burden; When he is ahead, the people do not feel his hinderance. Therefore all the world is pleased to hold him in high esteem and never get tired of him. Because he does not compete; therefore no one competes with him.'' Flowing Hands 1987 66 When rivers flow and converge into a great sea, the sea welcomes the rivers without any fuss. For both follow their natural paths and know their part. Why is it that man always turns away from his natural path? Because he has lost his uniformity and balance with nature. He has forsaken simplicity for wealth and comfort. He has forsaken honesty and trust for greed and cunning. When man decides to go back to the ways of nature and live a simple, honest life, he and the World will return to balance. When the World is out of balance, so nature will be. Natural disasters and phenomenon will occur. Upset the balance and things will start to go wrong. Whatever goes against the Dao will never last.

David Hinton 2002 65 Ancient masters of Way never enlightened people. They kept people simple-minded. It's impossible to govern once you've filled people with knowing. Use knowing to govern and you plunder the nation, but use not-knowing to govern and you enrich the nation. Once you understand this, the pattern is clear, and always understanding the pattern is called dark-enigma Integrity. Dark-enigma Integrity is deep and distant, is the return of things back into the vast harmony. Dwight Goddard 1919 65 In the olden days those who obeyed the spirit of Tao did not enlighten the people but kept them simple hearted. The reason people are difficult to govern is because of their smartness; likewise to govern a people with guile is a curse; and to govern them with simplicity is a blessing. He who remembers these two things is a model ruler. Always to follow this standard and rule is teh, the profound. Profound teh is deep indeed and far reaching. The very opposite of common things, but by it one obtains obedient subjects. Bradford Hatcher 2005 65 Those ancients skilled at practicing the way Did not try to enlighten the people (But) would have tried to simplify them The difficulties of governing the people Are due to their great cleverness And so to use cleverness in governing a realm Is an injury to the realm To avoid using cleverness in governing a realm Is a favor to the realm Those who comprehend both of these Also examine for patterns Always to know to look for patterns May be called a mystic power A mystic power so deep & so far reaching (As) to help creation to turn itself around Natural succession then reaches perfect harmony Wing-Tsit Chan 1963 65 In ancient times those who practiced Tao well Did not seek to enlighten people, but to make them ignorant. People are difficult to govern because they have too much knowledge. Therefore he who rules the state through knowledge is a robber of the state; He who rules a state not through knowledge is a blessing to the state. One who knows these two things also (knows) the standard. Always to know the standard is called profound and secret virtue. Virtue becomes deep and far-reaching, And with it all things return to their original state. Then complete harmony will be reached. Gu Zhengku 1993 65 Those ancient men of the profound Tao Did not use the Tao to enlighten the people But use the Tao to make them simple. The people are unruly Because they are too clever. Thus to govern a state by cleverness Is bound to ruin the state; Not to govern the state by cleverness Is a blessing to the state. These are two models of government; Keeping the knowledge of these two models Is known as the mysterious virtue. The mysterious virtue is profound and far-reaching, Running counter to concrete things. At their extremes there is the most complete conformity to nature. Ch'u Ta-Kao 1904 65 In olden times the best practitioners of Tao did not use it to awaken people to knowledge, But used it to restore them to simplicity. People are difficult to govern because they have much knowledge. Therefore to govern the country by increasing the people's knowledge is to be the destroyer of the country; To govern the country by decreasing knowledge is to be the blesser of the country. To be acquainted with these two ways is to know the standard; To keep the standard always in mind is to have sublime virtue. Sublime virtue is infinitely deep and wide. It goes to reverse all things; And so it attains perfect peace. Flowing Hands 1987 65 When the first Sage became enlightened and he became at one with the Dao, he did not try and influence others. For he understood the ways of all things. Why is it difficult to rule others? Because people try to be clever and restrict and influence other people's lives. These people are intellectuals who know nothing of the ways of nature, and so they think they are great. But in reality they are small-minded moralists. If man was left alone and he remained simple in his ways, is there any need for governments? Those who rule the land but are never seen or heard, or their power extended, are a blessing to the people. For their title is without substance, and the people are left to rule themselves. Knowing simplicity and knowing the ways of nature, one can be without restrictions. Return to simplicity, rid yourselves of laws and bars and enjoy a good and peaceful life. But intellectuals will always want to interfere, and the greedy and cunning will always want to exploit.

David Hinton 2002 64 It's easy to embrace the tranquil and easy to prevent trouble before omens appear. It's easy for the trifling to melt away and easy for the slight to scatter away. Work at things before they've begun and establish order before confusion sets in, for a tree you can barely reach around grows from the tiniest rootlet, a nine-tiered tower starts as a basket of dirt, a thousand-mile journey begins with a single step. Work at things and you ruin them; cling to things and you lose them. That's why a sage does nothing and so ruins nothing, clings to nothing and so loses nothing. When people devote themselves to something they always ruin it on the verge of success. Finish with the same care you took in beginning and you'll avoid ruining things. This is why a sage desires without desire, never longing for rare treasures, learns without learning, always returning to what people have passed by, helps the ten thousand things occur of themselves by never presuming to work at them. Dwight Goddard 1919 64 That which is at rest is easily restrained, that which has not yet appeared is easily prevented. The weak is easily broken, the scanty is easily scattered. Consider a difficulty before it arises, and administer affairs before they become disorganized. A tree that it takes both arms to encircle grew from a tiny rootlet. A pagoda of nine stories was erected by placing small bricks. A journey of three thousand miles begins with one step. If one tries to improve a thing, he mars it; if he seizes it, he loses it. The wise man, therefore, not attempting to form things does not mar them, and not grasping after things he does not lose them. The people in their rush for business are ever approaching success but continually failing. One must be as careful to the end as at the beginning if he is to succeed. Therefore the wise man desires to be free from desire, he does not value the things that are difficult of attainment. He learns to be unlearned, he returns to that which all others ignore. In that spirit he helps all things toward their natural development, but dares not interfere. Bradford Hatcher 2005 64 What is secure is easy to hold What has yet to begin is easy to plan for What is thin is easy to break up What is minute is easy to scatter Attend to things before they come to be Arrange things before they entangle A tree which fills the joined embrace Has grown from a slender shoot A tower which reaches nine stories Begins as a basket of earth A journey of a thousand li Begins from beneath the feet Those who interfere spoil things Those who grab lose things This is why wise ones do not interfere and so do not spoil Do not grab and so do not lose People in their pursuits & affairs (are) ever on the verge of achieving and still ruin things Take care at the end as well as at the beginning And then there will be no ruined affairs This is why wise ones desire to have no desires Do not prize goods which are hard to obtain Learn to unlearn And return to what everyone else has passed by Thus helping the myriad beings to realize themselves While not presuming to interfere Wing-Tsit Chan 1963 64 What remains still is easy to hold. What is not yet manifest is easy to plan for. What is brittle is easy to crack. What is minute is easy to scatter. Deal with things before they appear. Put things in order before disorder arises. A tree as big as a man's embrace grows from a tiny shoot. A tower of nine stories begins with a heap of earth. The journey of a thousand li starts from where one stands. He who takes action fails. He who grasps things loses them. For this reason the sage takes no action and therefore does not fail. He grasps nothing and therefore does not lose anything; A sane man is sane in knowing what things he can spare, In not wishing what most people wish, In not reaching for things that seem rare. Therefore the sage desires to have no desire, He does not value rare treasures. He learns to be unlearned, and returns to what the multitude has missed (Tao). Thus he supports all things in their natural state but does not take any action. Gu Zhengku 1993 64 A stable situation is easy to be maintained; A condition without the sign of apparent change is easy to be coped with; A fragile thing is easy to break; A minute thing is easy to dissolve. The proper treatment should be given to what has happened; Keep things in order before disorder sets in. A huge tree grows from a tiny seedling; A nine-storey terrace rises from a mound of earth; A journey of a thousand li starts from beneath one's feet. Those who wants to obtain it by force will ruin it; Those who hold it by force will lose it. Thus the sage never ruins anything, Because of his inaction; He never loses anything. In doing things, People often fail on the verge of success. If they are as prudent at the end as at the beginning, They will never fail. That is why the sage Desires what others do not desire, Values not rare goods, Learns to lack learning, Makes up for people's faults. In this way he helps all things develop naturally And refrains from interfering in them. Ch'u Ta-Kao 1904 64 What is motionless is easy to hold; What is not yet foreshadowed is easy to form plans for; What is fragile is easy to break; What is minute is easy to disperse. Deal with a thing before it comes into existence; Regulate a thing before it gets into confusion. The common people in their business often fail on the verge of succeeding. Take care with the end as you do with the beginning, And you will have no failure. Flowing Hands 1987 64 If people knew of the ways of nature, and their hearts were simple, peace would be dear to them. Trouble can be easily overcome, because their lives are simple, and so their troubles are simple too. All things stem from something; knowing this, trouble can be avoided before it arises. Because the Sage knows of the ways of nature, he is freed from the bond of desire. He does not notice gold and jade. His ideas are open and yielding. He helps men find themselves when they are lost, and remains at one. So he leaves the Ten Thousand Things to follow their natural course.

David Hinton 2002 63 If you're nothing doing what you do, you act without acting and savor without savoring, you render the small vast and the few many, use Integrity to repay hatred, see the complexity in simplicity, find the vast in the minute. The complex affairs of all beneath heaven are there in simplicity, and the vast affairs of all beneath heaven are there in the minute. That's why a sage never bothers with vastness and so becomes utterly vast. Easy promises breed little trust, and too much simplicity breeds too much complexity. That's why a sage inhabits the complexity of things and so avoids all complexity. Dwight Goddard 1919 63 One should avoid assertion (wu wei) and practice inaction. One should learn to find taste in the tasteless, to enlarge the small things, and multiply the few. He should respond to hatred with kindness. He should resolve a difficulty while it is easy, and manage a great thing while it is small. Surely all the world's difficulties arose from slight causes, and all the world's great affairs had small beginnings. Therefore the wise man avoids to the end participation in great affairs and by so doing establishes his greatness. Rash promises are lacking in faith and many things that appear easy are full of difficulties. Therefore the wise man considers every thing difficult and so to the end he has no difficulties. Bradford Hatcher 2005 63 Act without acting Work without working Savor without tasting Greatness is ordinary, much is little Repay ill will with virtue Plan for the complicated while it is simple Develop the great while it is small The difficult tasks under heaven Always begin in simplicity The greatest tasks under heaven Always begin as minutiae This is why wise ones never assume greatness And so can achieve such greatness Those who lightly promise will surely be less trusted Much ease is surely much difficulty This is why wise ones look for things to get complicated And so in the end have no complications at all Wing-Tsit Chan 1963 63 Act without action. Do without ado. Taste without tasting. Whether it is big or small, many or few, repay hatred with virtue. Prepare for the difficult while it is still easy. Deal with the big while it is still small. Difficult undertakings have always started with what is easy. And great undertakings have always started with what is small. Therefore the sage never strives for the great, And thereby the great is achieved. He who makes rash promises surely lacks faith. He who takes things too easily will surely encounter much difficulty. For this reason even the sage regards things as difficult. And therefore he encounters no difficulty. Gu Zhengku 1993 63 Act by means of inaction; Deal with matters by means of not being meddlesome; Taste by means of tastelessness. The big stems from the small; The many is based on the few. To overcome the difficult should begin with the easy; To accomplish what is big should begin with the small. The difficult things in the world must originate in the easy; The big things in the world must take root in the small. That is why the sage can accomplish what is great by never attempting to be great. Light promise-giving, light promise-breaking; The easier one considers things, the more difficult things become. That is why the sage never meets with difficulty Because he always considers things difficult. Ch'u Ta-Kao 1904 63 Act non-action; undertake no undertaking; taste the tasteless. The Sage desires the desireless, and prizes no articles that are difficult to get. He learns no learning, but reviews what others have passed through. Thus he lets all things develop in their own natural way, and does not venture to act. Regard the small as the great; regard the few as many. Manage the difficult while they are easy; Manage the great while they are small. All difficult things in the world start from the easy. All the great things in the world start from the small. The tree that fills a man's arms arises from a tender shoot. The nine-storied tower is raised from a heap of earth; A thousand miles' journey begins from the spot under one's feet. Therefore the Sage never attempts great things, and thus he can achieve what is great. He who makes easy promises will seldom keep his word; He who regards many things as easy will find many difficulties. Therefore the Sage regards things as difficult, and consequently never has difficulties. Flowing Hands 1987 63 In the Universe, the Dao and the Ten Thousand Things all flow according to their natures. The Heavenly bodies move and glow according to how they were formed Man should take note of this and exercise himself according to their influence, and then he will be in keeping with the Dao. By following the flow and entering into emptiness, practise the ways of doing without doing, influencing without interfering. For the Heavenly bodies influence our lives, but we can never feel their influence. The Sage follows the flow and so he practises influence without interfering. He rewards anger and strife with care and understanding. He meets aggression with yielding softness. So he remains at one, unattached and unharmed. His nature is simple and yielding. So he never complicates his life. He never demands too much of the people

David Hinton 2002 62 Way is the mystery of these ten thousand things. It's a good person's treasure and an evil person's refuge. Its beautiful words are bought and sold and its noble deeds are gifts enriching people. It never abandons even the evil among us. When the Son of Heaven is enthroned and the three dukes installed, parades with jade discs and stately horses can't compare to sitting still in Way's company. Isn't it said that the ancients exalted this Way because in it whatever we seek we find, and whatever seeks us we escape? No wonder it's exalted throughout all beneath heaven. Dwight Goddard 1919 62 The Tao is the asylum of all things; the good man's treasure, the bad man's last resort. With beautiful words one may sell goods but in winning people one can accomplish more by kindness. Why should a man be thrown away for his evil? To conserve him was the Emperor appointed and the three ministers. Better than being in the presence of the Emperor and riding with four horses, is sitting and explaining this Tao. The reason the Ancients esteemed Tao was because if sought it was obtained, and because by it he that hath sin could be saved. Is it not so? Therefore the world honors Tao. Bradford Hatcher 2005 62 The way is a sanctum to the myriad beings A good person’s treasure A less than good person’s place of refuge Elegant speeches may be useful at market Noble deeds may be useful for promoting someone (But if) another has less ability Why waste what they are? So (when) enthroning the heir to heaven (Or) installing the three high nobles Though there be big jade platters in tribute Drawn by teams of four horses This is not as good as sitting still (and) offering this path What purpose had the ancient ones in honoring this way? Was it not claimed: “To seek is to find To claim error is to be forgiven”? So (this) becomes precious to (all) under heaven Wing-Tsit Chan 1963 62 Tao is the storehouse of all things. It is the good man's treasure and the bad man's refuge. Fine words can buy honour, And fine deeds can gain respect from others. Even if a man is bad, when has (Tao) rejected him? Therefore on the occasion of crowning an emperor or installing the three ministers, Rather than present four large pieces of jade preceded by teams of four horses, It is better to kneel and offer this Tao. Why did the ancients highly value this Tao? Did they not say, "Those who seek shall have it and those who sin shall be freed"? For this reason it is valued by the world. Gu Zhengku 1993 62 The Tao is the innermost recess of all things; It is what the good man cherishes As well as what the bad man wants to keep. With the Tao, beautiful words can buy respect; Beautiful deeds can be highly regarded. How can the bad man desert the Tao? Hence when the emperor ascends the throne and appoints three ducal ministers, It would be better to present to the emperor the Tao than jade disks followed by a team of four horses. Why did ancients value the Tao so much? Was it not said that by making use of the Tao One could get what one desired Or avoid punishment when committing an offense? That is why it is valued so mush in the world. Ch'u Ta-Kao 1904 62 Tao is the source of all things, the treasure of good men, and the sustainer of bad men. Therefore at the enthronement of an emperor and the appointment of the three ministers, better still than those who present jewels followed by horses, is the one who sitting presents (propounds) this Tao. Why did the ancients prize this Tao? Was it not because it could be attained by seeking and thus the sinners could be freed? For this reason, it has become the most valuable thing in the world. Good words will procure one honour; good deeds will get one credit. Flowing Hands 1987 62 The Dao is the treasured way of the Universe and the Ten Thousand Things. It treats all things equally and sees the good and bad in all men. The Sage is like the Dao; if a man is bad, he does not abandon him, nor does he give more preference to those who are good. He sees the world as one whole and so treats all things alike. When the king is crowned and the officers of state installed, do not send great gifts of gold and jade, but remain still and offer them your greatest treasure, the Dao. Because the Dao is unbiased, yielding and flowing, people like the Dao at first. For they each can find what they seek and be forgiven for all their sins. Therefore it is the greatest treasure that exists in the Universe.

Some shuffling of translation... David Hinton 2002 61 A great nation flows down into the place where all beneath heaven converges, the female of all beneath heaven. In its stillness, female lies perpetually low, and there perpetually conquers male. A great nation that puts itself below a small nation takes over the small nation, and a small nation that puts itself below a great nation gives itself over to the great nation. Some lie low to take over, and some lie low to give over. A great nation wanting nothing more than to unite and nurture the people and a small nation wanting nothing more than to join and serve the people: they both succeed in what they want. Great things lie low and rest content. Dwight Goddard 1919 61 A great state that is useful is like a bond of unity within the Empire; it is the Empire's wife. The female controls the male by her quietude and submission. Thus a great state by its service to smaller states wins their allegiance. A small state by submission to a great state wins an influence over them. Thus some stoop to conquer, and others stoop and conquer. Great states can have no higher purpose than to federate states and feed the people. Small states can have no higher purpose than to enter a federation and serve the people. Both alike, each in his own way, gain their end, but to do so, the greater must practice humility. Bradford Hatcher 2005 61 The great realm is the one which flows beneath A confluence to (all) under heaven A woman to (all) under heaven The feminine, ever through stillness, overcomes the male Through stillness & playing submissive And so a great realm, by submitting to a small realm, Will then appropriate the small realm A small realm, by submitting to a great realm, Will then appropriate the great realm And so the one submits, intending to appropriate The other submits and gets taken in (Where) the great realm has no greater ambition than uniting & caring for others (And) the small realm has no greater ambition than joining & serving others Then both of these each gets what it wants (And) the great one should act to submit Wing-Tsit Chan 1963 61 A big country may be compared to the lower part of a river. It is the converging point of the world; It is the female of the world. The female always overcomes the male by tranquillity, And by tranquillity she is underneath. A big state can take over a small state if it places itself below the small state; And the small state can take over a big state if it places itself below the big state. Thus some, by placing themselves below, take over (others), And some, by being (naturally) low, take over (other states). After all, what a big state wants is but to annex and herd others, And what a small state wants is merely to join and serve others. Since both big and small states get what they want, The big state should place itself low. Gu Zhengku 1993 61 A large state should play the role of female, Just like the lowest reaches of a river Where all the other streams meet. The female always conquers the male by motionlessness, Because the motionless female always takes the lower position. Hence the large state can annex the small one by taking the lower position (being modest); The small state can gain the trust of the large one by taking the lower position, The case being either the former or vice versa. The large state wants to put the small one under its protection, The small state wants to be shielded by the large one, Thus both can satisfy their wishes, But the large state should be more willing to take the lower position. Ch'u Ta-Kao 1904 61 A great state is the worlds low-stream (to which all the river flows [sic] down), the world's field and the world's female. The female always conquers the male by quietude, which is employed as a means to lower oneself. Thus a great state lowers itself towards a small state before it takes over the small state. A small state lowers itself towards a great state before it takes over the great state. Therefore some lower themselves to take, while some lower themselves to gather. A great state wishes nothing more than to have and keep many people, and a small state wishes nothing more than to get more things to do. When the two both mean to obtain their wishes, the greater one should lower itself. Flowing Hands 1987 61 A great kingdom is only great because it can remain humble in its greatness. In being humble it does not strive to rule other nations, but greets other nations with open arms and benevolence. Therefore it is great. When a great kingdom is humble, a small country will find strength and security within the larger nation, yet its people are not dominated or suppressed by the larger nation. So in being great, be humble and modest, so then your greatness will shine forth

David Hinton 2002 60 Govern a great nation as you would cook a small fish. Use Way to rule all beneath heaven and spirits never become ghosts. When spirits don't become ghosts, ghosts do people no harm. When ghosts do people no harm, sages do them no harm. And once humans and ghosts do each other no harm, they return together to Integrity. Chad Hansen 2009 60 Ruling a large state Is like grilling a small bit of fresh food. Using a guide to manage the social world Its ghost does not energize. If it is not that its ghost does not energize, Its energy does not harm humans. If it is not that its energy does not harm humanity, Sages also do not harm humans. In general, when both of these do not mutually harm, Then virtuosity exchanges and returns in it. Moss Roberts 2001 60 Rule a great state as you cook a small fish. Through the Way take a ruler’s place in the world, And the ghosts of the dead shall have no force. Is it that they have no force? Or that their force can do no harm? That their force can do no harm? Or that the wise lord does no harm? Nor ghosts nor wise lords doing harm To their joint virtue thus rebounds. Lok Sang Ho 2002 60 To govern a great nation Is not much different from frying a small fish. To govern a nation according to the Dao, Even the demons will not show their influences. Not that they have lost all their influences, But their influences will do people no harm. Not only do the influences of the evil spirits do people no harm. The Sage will also do people no harm. Since demons at one extreme, through the Sage at the other extreme, All do people no harm. We can conclude that the Virtue has perfected its job. Gu Zhengku 1993 60 Ruling a large state resembles frying a small fish (It is inappropriate to turn it over frequently). When the Tao prevails in the world, Even ghosts and spirits become harmless. It is not that ghosts become harmless But that their potencies can no longer harm people. Not only ghosts become harmless, Sages harm no people either. Hence neither does any harm to the people And both sages and ghosts help the people to enjoy the benefit of virtue. Lin Yutang 1948 60 Rule a big country as you would fry small fish. Who rules the world in accord with Tao Shall find that the spirits lose their power. It is not that the spirits lose their power, But that they cease to do people harm. It is not (only) that they cease to do people harm, The Sage (himself) also does no harm to the people. When both do not do each other harm, The original character is restored. Flowing Hands 1987 60 In dealing with evil, let Heaven do the biding. For Heaven can see all things, and everything will find its just reward. In dealing with evil, seek for the Daoist Shaman. For he is in touch with Heaven and so is able to deal with evil. Evil is powerful, so avoid any conflict and leave well alone. Those who dabble in such things will only harm themselves and others. Then the Shaman's job is made more difficult and he may lose his life. The Shaman is a treasure to the people, for he calls up Saints and Immortals, and when the people are starving, he opens up Heaven and beautiful rain will follow. He protects all things within a balance and performs selfless actions. He is a Sage and is treasured by Heaven.

David Hinton 2002 59 To govern people and serve heaven there's nothing like thrift. Thrift means submitting early, and submitting early means storing up Integrity. Store up Integrity and nothing is beyond you. Once nothing is beyond you, no one knows where it will all end. Once no one knows where it will end, you can nurture a nation. And nurturing the nation's mother too you can last and last. This is called rooted deep and solid, the Way of long life and enduring insight. Chad Hansen 2009 59 In governing people and serving nature, nothing is better than conserving. In general, only conserving deserves to be called early readiness. Early readiness: call it emphasizing accumulating virtuosity. If one emphasizes accumulating virtuosity then there is nothing one cannot conquer. If there is nothing one cannot conquer, no one knows one's limit. Those of whom no one knows their limits may take states. The mother of taking states is able to endure. This is called the deep root and inherent base Of the guide to long-life and enduring vision. Moss Roberts 2001 59 For ruling men, for serving heaven, Nothing surpasses having in store. For it is having in store That we call taking precaution. And taking precaution we call Bent on amassing one’s powers Means overcoming all obstacles. Overcoming all obstacles Means having no known turning point. Having no known turning point Gives dominion over the kingdom. The mother-source of this dominion Yields staying power – What is known as deep roots and strong base, The Way of extended life and sustained reflection. Lok Sang Ho 2002 59 To rule over men or to serve heaven Nothing works better than following the farmer’s example. The farmer does his preparatory work early. To be like him, one must pay attention to the accumulation of virtue. That way one can overcome all difficulties. That way one’s ability knows no limit. That way one can sustain a nation. Virtue being the mother of a nation, With virtue the nation can last a long time. With deep roots and secure trunks, one is on the way to a long life and a long view. Gu Zhengku 1993 59 The best way to govern the state and keep in good health Is to stint vitality. To stint vitality means to attempt an early preparation; The early preparation means to keep accumulating virtue; Keep accumulating virtue and one can become all-conquering; Be all-conquering and one's power will be beyond measure; When one's power is beyond measure, He can be entrusted with the duty of defending the state. When there is the principle of governing the state, The government can long endure. This is called the Tao of deep roots and sturdy stems By which one can live and see longer time. Lin Yutang 1948 59 In managing human affairs, there is no better rule than to be sparing. To be sparing is to forestall; To forestall is to be prepared and strengthened; To be prepared and strengthened is to be ever-victorious; To be ever-victorious is to have infinite capacity; He who has infinite capacity is fit to rule a country, And the Mother (principle) of a ruling country can long endure. This is to be firmly rooted, to have deep strength, The road to immortality and enduring vision. Flowing Hands 1987 59 In serving Heaven and dealing with all things, know a balance and have restraint. In having restraint know the natural order. In knowing the natural order, be at one with the Dao. Being at one with the Dao, one knows how to care for all things without bias or preference. And so, the natural order is not upset. Man interferes with the natural order, and so he makes problems for himself. Too much kindness is no good. Nature takes care of all things and so man should not interfere. For it will only cause problems and imbalances. Man is the only creature that interferes. The Ten Thousand Things rise and fall naturally, and so they are balanced. Strengthen the body and simplify your life, and so pass on a healthy body to the next generation. For the weaker the body, the more atrophy will set in, in the generations to come. The weaker the body, the more it is prone to disease, imbalance and malformation.

David Hinton 2002 58 When government is pensive and withdrawn people are pure and simple. When government is confident and effective people are cunning and secretive. Prosperity springs from calamity and calamity lurks in prosperity. Who knows where it will all end without leaders of principle? And principle always reverts to sinister trickery, virtue to depraved sorcery. People have been confused for such a long long time. That's why a sage is sharp but never cuts, austere but never grates, forthright but never provokes, bright but never dazzles. Chad Hansen 2009 58 Its regime is torpid its people are guileless. Its government is critically discriminating its people are deficient. Calamity! The ground of fortuity. Fortuity! The obverse of calamity. Who knows its pivot? It lacks a 'correct' The 'correct' returns to be deemed unorthodox. Worthiness returns to be deemed an apparition. Human superstition a truly old story. Using this: Sages square things without carving Are fair without punishing. Are straight without being arbitrary. Are bright without dazzling us. Moss Roberts 2001 58 Under rule restrained but caring Simple and wholesome stay the ruled; But under rule that probes and prods They connive and they contrive. Good fortune stands beside ill fate; Beneath good fortune ill fate hides. Who can find the turning point? For it there is no standard rule: Rule reverses to exception, Boon reverses to affliction, For which men have lost direction For a time of long duration. This is why the wise who rule Keep to the square but form no edge, Gather gains but will not thrust, Stay straight and true but cross no line; And shed light but not to blind. Lok Sang Ho 2002 58 When the government appears dull and boring, The people enjoy a good and rich life. When the government appears clever and innovative, The people suffer a shortage. What appears to be misfortune may pave the way for fortune. What appears to be fortune may pave the way for misfortune. Who knows the absolute? The right that we know is often not right. What is right may prove to be wrong. What is good may prove to be bad. Mankind has been lost in the maze since the old days. The Sage has an open mind and is unpretentious. He is incorruptible and will not succumb to bribery. He is straight but is not arrogant. He shines but not dazzles. Gu Zhengku 1993 58 When the governor is magnanimous, The people will become simple; When the governor is harsh, The people will become cunning. Disaster hides itself behind good fortune; Good fortune leans against disaster. Who knows the secret? There is no definite answer. The normal changes into the abnormal; The good changes into the evil. People have been long perplexed. Thus the sage is square and upright But does not wound the people; He is edged but does not cut the people; He is candid but does not behave wantonly; He gives light but does not dazzle. Lin Yutang 1948 58 When the government is lazy and dull, Its people are unspoiled; When the government is efficient and smart, Its people are discontented. Disaster is the avenue of fortune, (And) fortune is the concealment for disaster. Who would be able to know its ultimate results? (As it is), there would never be the normal. But the normal would (immediately) revert to the deceitful. And the good revert to the sinister. Thus long has mankind gone astray! Therefore the Sage is square (has firm principles), but not cutting (sharp-cornered), Has integrity but does not hurt (others), Is straight, but not high-handed, Bright, but not dazzling. Flowing Hands 1987 58 When the country is left to rule itself, people are simple and honest. When the country is ruled by a dictator, who demands far too much from the people, people become cunning and rebel. When people become cunning, clever men employ their schemes to control and manipulate others. Such men grow rich and deceive others. They prey on the poor and simple. The more such men exist, the further the Dao is lost, until man’s natural way cannot be remembered. And so the people are trapped and have lost their way. Therefore the Sage says; 'go back to Nature, give up ingenuity, give up profit and material possessions, live off the land and enjoy a good and simple life.' Be forever contented and enjoy a full, unrestricted, peaceful life.

David Hinton 2002 57 You may govern the nation through principle and lead armies to victory through craft, but you win all beneath heaven through indifference. How can I know this to be so? Through this. The more prohibitions rule all beneath heaven the deeper poverty grows among the people. The more shrewd leaders there are the faster dark confusion fills the nation. The more cleverness people learn the faster strange things happen. The faster laws and decrees are issued the more bandits and thieves appear. Therefore a sage says: I do nothing and the people transform themselves. I cherish tranquility and the people rectify themselves. I cultivate indifference and the people enrich themselves. I desire nothing and the people return of themselves to uncarved simplicity. Chad Hansen 2009 57 Use correcting to order the state. Use shock in deploying military force. Use absence of social matters to take charge of the social world. How do I know these are so? With this. The more the social world has to elude, the more the people are impoverished. The more the people have beneficial artifacts, the more the state and society are befuddled. The more humans are skilled and clever the more strange natural kinds crop up. The more standards of behavior and commands are promulgated, the more thieves and robbers there are. Hence sages say: I lack deeming-action and the people self-transform. I remain calm and the people self-correct. I avoid social matters and the people self-enrich. I lack desires and the people self-simplify (become like uncarved wood). Moss Roberts 2001 57 Rule kingdoms by right; Wage war by deceit; To win the world forsake ambition; How do I know that this is so? The more thou-shalt-nots for the world, The more the people are deprived. The more devices that bring gain, The more the clan and kingdom’s bane. The more that clever crafts expand, The more strange artifacts abound. The more the laws and writs declared, The more that crime and violence spread. Hence the wise in rule have said, “May we under-govern and The ruled uplift themselves. May we forsake ambition and The ruled enrich themselves. May we have no more desire And the ruled keep their simple ways.” Lok Sang Ho 2002 57 We rule a nation with the straight mind. We deploy the military forces with surprises. We win the hearts of all under heaven with non-intervention. How do I know that this should be so, with this: The more prohibitions that are imposed by the emperor101, The poorer the people become. The more clever products that people own, The less clever the nation becomes.102 The more people use their tricks and knacks, The more odd products there are, and The more rules and laws there are, It is likely that there are the more thieves and bandits. The Sage says: “I do not contrive, and people automatically become cultured and well-mannered. I keep still, and people automatically become straight; I do not intervene, and people automatically become rich; I do not crave, and people automatically lead a simple life.” Gu Zhengku 1993 57 Rule the state with peace and inaction; Wage a war with crafty tricks; Governing the world by not troubling the people. How do I know it is the right way? The reason is as follows: The more prohibitions there are in the world, The poorer the people; The more weapons the people own, The more chaotic the state; The more skills the people have, The more strange things occur; The more laws and orders are issued, The more thieves and robbers there are. Thus the sage says, If I prefer inaction, The people will naturally crave for peace; If I act little, The people will be naturally rectified; If I am not meddlesome, The people will naturally become rich; If I get rid of desires, The people will naturally become simple. Lin Yutang 1948 57 Rule a kingdom by the Normal. Fight a battle by (abnormal) tactics of surprise. Win the world by doing nothing. How do I know it is so? Through this: - The more prohibitions there are, The poorer the people become. The more sharp weapons there are, The greater the chaos in the state. The more skills of technique, The more cunning things are produced. The greater the number of statutes, The greater the number of thieves and brigands. Therefore the sage says: I do nothing and the people are reformed of themselves. I love quietude and the people are righteous of themselves. I deal in no business and the people grow rich by themselves. I have no desires and the people are simple and honest by themselves. Flowing Hands 1987 57 When ruling a nation, use as little force as necessary and leave people to follow their own path. In this way you become the ruler of the Universe by not striving. How do I know this? Because the more laws and restrictions, the poorer the poor become and wealthier the rich get. Men take to sharpening their swords. People become cunning and ingenious and more trouble is seen in the land. The more rules and regulations made will only cause robbers and thieves to appear. And people will feel bitterness, and rebellion in their hearts. Therefore the Sage goes about doing nothing and people are left free. He enjoys peace and tranquillity and people become simple and honest. He returns to the fullness of the Dao, and so people become full and contented. He is unattached and open and so people return to a good and simple life.

David Hinton 2002 56 Those who know don't talk, and those who talk don't know. Block the senses and close the mind, blunt edges, loosen tangles, soften glare, mingle dust: this is called dark-enigma union. It can't be embraced and can't be ignored, can't be enhanced and can't be harmed, can't be treasured and can't be despised, for it's the treasure of all beneath heaven. Chad Hansen 2009 56 Those who know to act do not speak. Those who speak, do not know to act. Shut up its exchanges, close its gates. Dull its sharpness, undo its divisions. Balance its brightness, treat its particles as identical. This is called the abstruse identity. Hence we cannot obtain and be close. Cannot obtain and be distant. Cannot obtain and benefit. Cannot obtain and harm. Cannot obtain and value. Cannot obtain and debase. Hence we deem the social world as valuable. Moss Roberts 2001 56 Those who know it do not say it; Those who sat it do not know it. Those who know bar interaction, Shut and seal the gates and doors; They dull their keen edge and Resolve their differences, Reconcile the points of view And blend with the lowly dust. This we call sublime at-oneness. Favour affects them not, Nor disfavour, Neither advantage No injury, Neither honour Nor dishonour. Thus those who know are honoured in the world. Lok Sang Ho 2002 56 Those who know do not speak much. Those who speak much do not know. Block the passage of exchange with the outside world. Close the doors; Blunt the protruding points; Absolve the disputes; Tone down the dazzling light; Receive outside stimuli with an equanimous mind. This is called the mystical union. With a non-possessive mind we get together; With a non-possessive mind we separate. With a non-possessive mind we experience what seems advantageous to us; With a non-possessive mind we experience what seems disadvantageous; With a non-possessive mind we experience high positions; With a non-possessive mind we experience low positions. This way we achieve the most valuable under heaven. Gu Zhengku 1993 56 He who is wise will not speak; He who speaks is not wise. When one blocks the openings (of knowledge), Shuts the door (of desires), Dulls sharpness, Stays away from entanglements, Glows with veiled radiance, Mingles with dust, That is called subtle identification. Hence you are in no way To be friends with him, To estrange him, To benefit him, To harm him, To honor him, To debase him. That is why he is held in esteem in the world. Lin Yutang 1948 56 Beyond Honor and Disgrace He who knows does not speak; He who speaks does not know. Fill up its apertures, Close its doors, Dull its edges, Untie its tangles, Soften its light, Submerge its turmoil, - This is the Mystic Unity. Then love and hatred cannot touch him. Profit and loss cannot reach him. Honor and disgrace cannot affect him. Therefore is he always the honored one of the world. Flowing Hands 1987 56 Those who are enlightened, sit in silence. Those who think they know something, are forever talking. In silence and peace one can become enlightened. No one can teach someone else how to become enlightened, for it stems from within the heart. Be at one with Heaven and Earth and then you can become enlightened. He who has become enlightened, is unconcerned with friends, enemies, honour or disgrace, with wealth and titles. For he has become at one with the Dao. This is the highest state of man.

David Hinton 2002 55 Embody Integrity's abundance and you're like a vibrant child hornets and vipers can't bite, savage beasts can't maul and fierce birds can't claw, bones supple and muscles tender, but still gripping firmly. Knowing nothing of male and female mingling and yet aroused: this is the utmost essence. Wailing all day without getting hoarse: this is the utmost harmony. To understand harmony is called constancy, and to understand constancy is called enlightenment. To enhance your life is called tempting fate, and to control ch'i with the mind is called violence. Things grown strong soon grow old. This is called losing the Way: Lose the Way and you die young. Chad Hansen 2009 55 The thickness of implicit virtuosity: Compare it to a robust infant. Bees, scorpions, serpents, and snakes do not sting. Ferocious animals do not seize. Birds of prey do not take. Bones are weak and muscles soft and yet he has a firm grasp. He does not yet know to join male and female and yet he is completely ready. This is the instinct's having arrived. The whole day he babbles and he does not get hoarse. This is the balance having arrived. Knowing to balance, call it 'constant' Knowing how to stay constant, call it 'discernment.' Benefiting life, call it 'auspicious.' The heart-mind's deploying life-force, call it 'coercion.' When natural kinds are mature then old age sets in. Call this not guided. That which is not guided is early already. Moss Roberts 2001 55 Who holds within the fullest power To a newborn may compare, Which no insects stings, No wild beast seizes, No taloned bird snatches. Though soft-boned and weak-limbed, its grip is firm. Before it ever knows of intercourse, Its standing phallus knows its full life force. It cries all day without a loss of voice, A sign of its perfect balance. Knowing balance means constant norm; Knowing the norm means inner vision; Enhancing life means good fortune; Mind controlling spirit means inner strength. “Beware old age in pride of manly might,” For that means working against the Way. “Work against the Way, die before your day.” Lok Sang Ho 2002 55 To be receptive to the benefit of the Virtue, Like an infant is receptive to the mother, One would be spared of the stings and bites from bees, scorpions, and snakes; One would be spared of being harmed by fierce beasts; And of being clawed by the predatory birds. To be so receptive, Then even if one has weak bones and soft sinews One can grip things firmly. People do not realize that the union of the male and female with moderation96 Represents energy at its height; and that Being together all day sounding natural calls and not losing voice through screaming Represents harmony at its best. To know the harmony of the universe is be congruent with the Eternal; To know the Eternal is to be illuminated. To preserve and to promote life is to bring good fortune; To let the mind take command of the life-breath is to be strong. Any living thing that indulges in excesses soon gets old.97 Indulging in excesses is against the Dao. Going against the Dao, one soon dies. Gu Zhengku 1993 55 A man of prodigious virtue is just like a newly-born baby: Poisonous insects will not sting it; Beasts of prey will not harm it; Birds of prey will not swoop down upon it. Its bones and muscles are weak and supple, Yet its hold is tight. It does not know sexual intercourse between the male and female, Yet its little penis often erects itself; This is because it is at the height of virility. It cries all day long, Yet its throat does not become hoarse; This is because it is at the height of harmonious vim and vigor. To know harmony is to know the law of unity; To know the law of unity is to know discernment; To indulge in sensual pleasures is to look for disasters; To let virility driven by desires is to give free rein to strength. A creature in its prime is at the turning-point of being old, For it is against the Tao. What is against the Tao comes to an early end. Lin Yutang 1948 55 Who is rich in character Is like a child. No poisonous insects sting him, No wild beasts attack him, And no birds of prey pounce upon him. His bones are soft, his sinews tender, yet his grip is strong. Not knowing the union of male and female, yet his organs are complete, Which means his vigor is unspoiled. Crying the whole day, yet his voice never runs hoarse, Which means his (natural) harmony is perfect. To know harmony is to be in accord with the eternal, (And) to know eternity is called discerning. (But) to improve upon life is called an ill-omen; To let go the emotions through impulse is called assertiveness. (For) things age after reaching their prime; That (assertiveness) would be against Tao. And he who is against Tao perishes young. Flowing Hands 1987 55 He who is at one with the Dao experiences all things. Therefore the Sage is whole; he experiences the union of man and woman, so he knows of the ways of mankind. Without this, he is not following the way of Nature. The Sage is one of the Ten Thousand Things, but his grip on the Dao is firm. Having experienced all things, he can obtain enlightenment. Through enlightenment, he can become Divine. Knowing balance and harmony is insight into constancy. Do not complicate your life. This only causes stress and fatigue and ill-health will surely follow. This is not the way of Dao. Dwell in simplicity and enjoy a contented, peaceful life. Whatever goes against the Dao will never last.

David Hinton 2002 54 Something planted so deep it's never rooted up, something held so tight it's never stolen away: children and grandchildren will pay it homage always. Cultivated in yourself it makes Integrity real. Cultivated in your family it makes Integrity plentiful. Cultivated in your village it makes Integrity enduring. Cultivated in your nation it makes Integrity abundant. Cultivated in all beneath heaven it makes Integrity all-encompassing. So look through self into self, through family into family, through village into village, through nation into nation, through all beneath heaven into all beneath heaven. How can I know all beneath heaven as it is? Through this. Chad Hansen 2009 54 Worthy builders do not tear down. Worthy embracers do not let go. Sons and grandsons never stop sacrificing. Culture it in one self and its virtuosity is authenticity. Culture it in a family and its virtuosity is sufficiency. Culture it in a village and its virtuosity is elders. Culture it in a state and its virtuosity is wealth. Culture it in the social world and its virtuosity is universality. Hence use 'self' to view the self. 'Family' to view the family. 'Village' to view the village. 'State' to view the state. 'Social world' to view the social world. How do I know the social world's condition? With this. Moss Roberts 2001 54 Virtue well-founded nothing uproots; Virtue fast-bound no one can steal; And this ensures through generations The sacred services be not cut off. Cultivated in his character, His virtue pure and simple. Cultivated in his clan, His virtue well suffices. Cultivated in his district, His virtue offers leadership. Cultivated in his kingdom, His virtue brings prosperity. Cultivate in this realm below, His virtue knows no limitation. This is the reason to consider Character in terms of character, Clan in terms of clan, District in terms of district, Kingdom in terms of kingdom, And the world below as the world below. How do I know this is true of the realm? By this very means. Lok Sang Ho 2002 54 Those skilled in building will build sturdy buildings. Those skilled in hugging will hug fast. Because they are serious and excel in what they do93 they are remembered and honored by all their descendents. He who applies the same seriousness94 to serve his own body95 has true virtue. He who applies the same seriousness to serve his family has virtue beyond himself. He who applies the same seriousness to serve his village has virtue that grows further afield. He who applies the same seriousness to serve the nation has virtue that is profuse. He who applies to same seriousness to serve all under heaven, has virtue that pervades the world. Thus we see our body as our body is; See our family as our family is; We see our village as our village is; See our nation as our nation is; And we see everything under heaven as everything is. How may we know the nature of everything under heaven? With this (same and serious attitude). Gu Zhengku 1993 54 What is well planted cannot be pulled out; What is well held cannot be disengaged; The principle being observed, The offering of sacrifice by descendants will be kept making for ever. Similarly cultivating the principle in oneself, One can purify his virtue; Cultivating it in the family, One makes his own virtue more than enough; Cultivating it in the village, One can have the virtue to be the leader; Cultivating it in the state, One can have the prodigious virtue; Cultivating it in the world, One can have the virtue widely known. Hence I can have an insight Into other individuals by examining myself; Into other families by examining my family; Into other villages by examining my village; Into other states by examining my state; Into other worlds by examining my world. How do I know about the whole world? By employing the method above. Lin Yutang 1948 54 Who is firmly established is not easily shaken. Who has a firm grasp does not easily let go. From generation to generation his ancestral sacrifices Shall be continued without fail. Cultivated in the individual, character will become genuine; Cultivated in the family, character will become abundant; Cultivated in the village, character will multiply; Cultivated in the state, character will prosper; Cultivated in the world, character will become universal. Therefore: According to (the character of ) the individual, judge the individual; According to (the character of ) the family, judge the family; According to (the character of ) the village, judge the village; According to (the character of ) the state, judge the state; According to (the character of ) the world, judge the world. How do I know this is so? By this. Flowing Hands 1987 54 The Dao is eternal and cannot be destroyed. So it is consistent and flowing. By following the Dao, everything is set in its natural order. So cultivate the Dao in yourself and it will be realised. Cultivate it in the family and the family will remain at one. Cultivate it in the village and everybody will know their part. Cultivate it in the country and peace and tranquillity will rein. Cultivate it in the Universe and everything will be flowing naturally. Therefore, set things in order and remain at one. How do I know things are like this? Simply by observing.

David Hinton 2002 53 Understanding sparse and sparser still I travel the great Way, nothing to fear unless I stray. The great Way is open and smooth, but people adore twisty paths: Government in ruins, fields overgrown and graineries bare, they indulge in elegant robes and sharp swords, lavish food and drink, all those trappings of luxury. It's vainglorious thievery - not the Way, not the Way at all. Chad Hansen 2009 53 Let me suddenly have some know-how To exercise on The Great Guide-- Only helping it--this I fear! The Great Guide is profoundly smooth and people easily track it. The palace is profoundly stripped. Fields are profoundly overgrown. Granaries are profoundly bare. Clothes embroidered colorfully. Belts have sharp swords. Bored of drink and food. Wealth and commodities are excessive. This is called 'stealing.' Exaggeration! Not a guide! Moss Roberts 2001 53 Grant me this: to firmly know That in walking the great high Way I shall fear only to deviate From the high way plain and fair; For to byways men are lightly drawn. The court is richly blessed, But the farm fields are wasting, And the bins bare of grain; And courtiers dress in elegance, Bear well-honed swords, Gorge on food and drink – This superflux of wealth and goods Is the piper’s tune for thieves, The negation of the Way. Lok Sang Ho 2002 53 What makes me know what I know, And adhere to the Dao Is the fear of departing from it.92 The Dao is level and straight. Yet people prefer to go on their devious paths. When the court is busy with granting honors to its dignitaries, And not caring for the fields that are overgrown by weeds, While the granaries are empty; When the officers of the nation dress themselves up beautifully, And carry sharp swords with an air of superiority and power; While excessive dining and drinking go hand in hand with excessive consumption and waste, You know this is arrogance at the Dao. This is certainly not the Dao. Gu Zhengku 1993 53 If I have acquired a little knowledge, I will be afraid of going astray When I walk on the road. The road is even, Yet people prefer to take by-paths. While the court is corrupt, The fields lie waste; The granaries are empty; There are persons who are still dressed gaudily, Wearing ornamented swords, Satiated with fine food and drink, In possession of extravagant goods. They can be called the chieftains of robbers. What a phenomenon against the Tao! Lin Yutang 1948 53 If I were possessed of Austere Knowledge, Walking on the Main Path (Tao), I would avoid the by-paths. the Main path is easy to walk on, Yet people love the small by-paths. The (official) courts are spic and span, (While) the fields go untilled, And the (people's) granaries are very low. (Yet) clad in embroidered gowns, And carrying find swords, Surfeited with good food and drinks, (They are) splitting with wealth and possessions. - This is to lead the world toward brigandage. Is this not corruption of Tao? Flowing Hands 1987 53 If people had just a little sense, they would walk on the main road. But people love to be side-tracked. When people are side-tracked, they love splendid clothes, fine jewels and material possessions. The crops in the fields are abandoned, and men take to drinking and bragging. The Kings and Lords have more possessions than they need. They are titled robbers. This is never the way to enlightenment, and certainly not in keeping with the Dao.

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.