THE TAO TEH KING, OR THE TAO AND ITS

THE TAO TEH KING, OR THE TAO AND ITS

CHARACTERISTICS

11. The thirty spokes unite in the one nave; but it is on the empty

space (for the axle), that the use of the wheel depends. Clay is

fashioned into vessels; but it is on their empty hollowness, that

their use depends. The door and windows are cut out (from the walls)

to form an apartment; but it is on the empty space (within), that its

use depends. Therefore, what has a (positive) existence serves for

profitable adaptation, and what has not that for (actual) usefulness.

12. 1. Colour's five hues from th' eyes their sight will take;

Music's five notes the ears as deaf can make;

The flavours five deprive the mouth of taste;

The chariot course, and the wild hunting waste

Make mad the mind; and objects rare and strange,

Sought for, men's conduct will to evil change.

2. Therefore the sage seeks to satisfy (the craving of) the belly, and

not the (insatiable longing of the) eyes. He puts from him the

latter, and prefers to seek the former.

13. 1. Favour and disgrace would seem equally to be feared; honour

and great calamity, to be regarded as personal conditions (of the

same kind).

2. What is meant by speaking thus of favour and disgrace? Disgrace

is being in a low position (after the enjoyment of favour). The getting

that (favour) leads to the apprehension (of losing it), and the losing

it leads to the fear of (still greater calamity):--this is what is

meant by saying that favour and disgrace would seem equally to be

feared.

And what is meant by saying that honour and great calamity are to be

(similarly) regarded as personal conditions? What makes me liable

to great calamity is my having the body (which I call myself); if I had

not the body, what great calamity could come to me?

3. Therefore he who would administer the kingdom, honouring it as he

honours his own person, may be employed to govern it, and he who

would administer it with the love which he bears to his own person

may be entrusted with it.

14. 1. We look at it, and we do not see it, and we name it 'the

Equable.' We listen to it, and we do not hear it, and we name it 'the

Inaudible.' We try to grasp it, and do not get hold of it, and we

name it 'the Subtle.' With these three qualities, it cannot be made

the subject of description; and hence we blend them together and

obtain The One.

2. Its upper part is not bright, and its lower part is not obscure.

Ceaseless in its action, it yet cannot be named, and then it again

returns and becomes nothing. This is called the Form of the

Formless, and the Semblance of the Invisible; this is called the

Fleeting and Indeterminable.

3. We meet it and do not see its Front; we follow it, and do not see

its Back. When we can lay hold of the Tao of old to direct the things

of the present day, and are able to know it as it was of old in the

beginning, this is called (unwinding) the clue of Tao.

15. 1. The skilful masters (of the Tao) in old times, with a subtle

and exquisite penetration, comprehended its mysteries, and were

deep (also) so as to elude men's knowledge. As they were thus

beyond men's knowledge, I will make an effort to describe of what

sort they appeared to be.

2. Shrinking looked they like those who wade through a stream in

winter; irresolute like those who are afraid of all around them; grave

like a guest (in awe of his host); evanescent like ice that is melting

away; unpretentious like wood that has not been fashioned into

anything; vacant like a valley, and dull like muddy water.

3. Who can (make) the muddy water (clear)? Let it be still, and it

will gradually become clear. Who can secure the condition of rest?

Let movement go on, and the condition of rest will gradually arise.

4. They who preserve this method of the Tao do not wish to be full (of

themselves). It is through their not being full of themselves that

they can afford to seem worn and not appear new and complete.

16. 1. The (state of) vacancy should be brought to the utmost degree,

and that of stillness guarded with unwearying vigour. All things

alike go through their processes of activity, and (then) we see them

return (to their original state). When things (in the vegetable

world) have displayed their luxuriant growth, we see each of them

return to its root. This returning to their root is what we call the

state of stillness; and that stillness may be called a reporting that

they have fulfilled their appointed end.

2. The report of that fulfilment is the regular, unchanging rule. To

know that unchanging rule is to be intelligent; not to know it leads

to wild movements and evil issues. The knowledge of that

unchanging rule produces a (grand) capacity and forbearance, and

that capacity and forbearance lead to a community (of feeling with all

things). From this community of feeling comes a kingliness of

character; and he who is king-like goes on to be heaven-like. In that

likeness to heaven he possesses the Tao. Possessed of the Tao, he

endures long; and to the end of his bodily life, is exempt from all

danger of decay.

17. 1. In the highest antiquity, (the people) did not know that there

were (their rulers). In the next age they loved them and praised

them. In the next they feared them; in the next they despised them.

Thus it was that when faith (in the Tao) was deficient (in the rulers)

a want of faith in them ensued (in the people).

2. How irresolute did those (earliest rulers) appear, showing (by

their reticence) the importance which they set upon their words!

Their work was done and their undertakings were successful, while

the people all said, 'We are as we are, of ourselves!'

18. 1. When the Great Tao (Way or Method) ceased to be observed,

benevolence and righteousness came into vogue. (Then) appeared

wisdom and shrewdness, and there ensued great hypocrisy.

2. When harmony no longer prevailed throughout the six kinships,

filial sons found their manifestation; when the states and clans fell

into disorder, loyal ministers appeared.

19. 1. If we could renounce our sageness and discard our wisdom, it

would be better for the people a hundredfold. If we could renounce

our benevolence and discard our righteousness, the people would

again become filial and kindly. If we could renounce our artful

contrivances and discard our (scheming for) gain, there would be no

thieves nor robbers.

2. Those three methods (of government)

Thought olden ways in elegance did fail

And made these names their want of worth to veil;

But simple views, and courses plain and true

Would selfish ends and many lusts eschew.

20. 1. When we renounce learning we have no troubles.

The (ready) 'yes,' and (flattering) 'yea;'--

Small is the difference they display.

But mark their issues, good and ill;--

What space the gulf between shall fill?

What all men fear is indeed to be feared; but how wide and without

end is the range of questions (asking to be discussed)!

2. The multitude of men look satisfied and pleased; as if enjoying a

full banquet, as if mounted on a tower in spring. I alone seem

listless and still, my desires having as yet given no indication of

their presence. I am like an infant which has not yet smiled. I look

dejected and forlorn, as if I had no home to go to. The multitude of

men all have enough and to spare. I alone seem to have lost

everything. My mind is that of a stupid man; I am in a state of

chaos.

Ordinary men look bright and intelligent, while I alone seem to be

benighted. They look full of discrimination, while I alone am dull

and confused. I seem to be carried about as on the sea, drifting as

if I had nowhere to rest. All men have their spheres of action, while

I alone seem dull and incapable, like a rude borderer. (Thus) I alone

am different from other men, but I value the nursing-mother (the Tao).