The Tao Teh
King,
or
The Tao And Its Characteristics
by Lao-Tzu
translated by James Legge
PART I
Chapter 1
The Tao that can be trodden is not the
enduring and
unchanging Tao. The name that can be named is not the enduring
and
unchanging name.
(Conceived of as) having no name, it is the Originator of
heaven
and earth; (conceived of as) having a name, it is the Mother of
all
things.
Always without desire we must be found,
If its deep mystery
we would sound;
But if desire always within us be,
Its outer fringe is all
that we shall see.
Under these two aspects, it is really the same; but as
development
takes place, it receives the different names. Together we call
them
the Mystery. Where the Mystery is the deepest is the gate of all
that
is subtle and wonderful.
Chapter 2
All in the world know the beauty of the
beautiful, and in doing
this they have (the idea of) what ugliness is; they
all know the skill
of the skilful, and in doing this they have (the idea of)
what the
want of skill is.
So it is that existence and non-existence give birth the one
to
(the idea of) the other; that difficulty and ease produce the one
(the
idea of) the other; that length and shortness fashion out the one
the
figure of the other; that (the ideas of) height and lowness arise
from
the contrast of the one with the other; that the musical notes
and
tones become harmonious through the relation of one with another;
and
that being before and behind give the idea of one following another.
Therefore the sage manages affairs without doing anything,
and
conveys his instructions without the use of speech.
All things spring up, and there is not one which declines to
show
itself; they grow, and there is no claim made for their
ownership;
they go through their processes, and there is no expectation (of
a
reward for the results). The work is accomplished, and there is
no
resting in it (as an achievement).
The work is done, but how no one can see;
'Tis this that
makes the power not cease to be.
Chapter 3
Not to value and employ men of superior
ability is the way to
keep the people from rivalry among themselves; not to
prize articles
which are difficult to procure is the way to keep them from
becoming
thieves; not to show them what is likely to excite their desires
is
the way to keep their minds from disorder.
Therefore the sage, in the exercise of his government,
empties
their minds, fills their bellies, weakens their wills, and
strengthens
their bones.
He constantly (tries to) keep them without knowledge and
without
desire, and where there are those who have knowledge, to keep
them
from presuming to act (on it). When there is this abstinence
from
action, good order is universal.
Chapter 4
The Tao is (like) the emptiness of a vessel;
and in our
employment of it we must be on our guard against all fulness.
How
deep and unfathomable it is, as if it were the Honoured Ancestor
of
all things!
We should blunt our sharp points, and unravel the complications
of
things; we should attemper our brightness, and bring ourselves
into
agreement with the obscurity of others. How pure and still the
Tao
is, as if it would ever so continue!
I do not know whose son it is. It might appear to have been
before
God.
Chapter 5
Heaven and earth do not act from (the impulse
of) any wish to be
benevolent; they deal with all things as the dogs of grass
are dealt
with. The sages do not act from (any wish to be) benevolent;
they
deal with the people as the dogs of grass are dealt with.
May not the space between heaven and earth be compared to
a
bellows?
'Tis emptied, yet it loses not its power;
'Tis moved again,
and sends forth air the more.
Much speech to swift exhaustion lead we
see;
Your inner being guard, and keep it free.
Chapter 6
The valley spirit dies not, aye the
same;
The female mystery thus do we name.
Its gate, from which at first
they issued forth,
Is called the root from which grew heaven and
earth.
Long and unbroken does its power remain,
Used gently, and without
the touch of pain.
Chapter 7
Heaven is long-enduring and earth continues
long. The reason
why heaven and earth are able to endure and continue thus
long is
because they do not live of, or for, themselves. This is how they
are
able to continue and endure.
Therefore the sage puts his own person last, and yet it is found
in
the foremost place; he treats his person as if it were foreign to
him,
and yet that person is preserved. Is it not because he has
no
personal and private ends, that therefore such ends are
realised?
Chapter 8
The highest excellence is like (that of)
water. The excellence
of water appears in its benefiting all things, and in
its occupying,
without striving (to the contrary), the low place which all
men
dislike. Hence (its way) is near to (that of) the Tao.
The excellence of a residence is in (the suitability of) the
place;
that of the mind is in abysmal stillness; that of associations is
in
their being with the virtuous; that of government is in its
securing
good order; that of (the conduct of) affairs is in its ability;
and
that of (the initiation of) any movement is in its timeliness.
And when (one with the highest excellence) does not wrangle
(about
his low position), no one finds fault with him.
Chapter 9
It is better to leave a vessel
unfilled, than to attempt to
carry it when it is full. If you keep feeling a
point that has been
sharpened, the point cannot long preserve its
sharpness.
When gold and jade fill the hall, their possessor cannot keep
them
safe. When wealth and honours lead to arrogance, this brings its
evil
on itself. When the work is done, and one's name is
becoming
distinguished, to withdraw into obscurity is the way of Heaven. |
Lao Tzu 
