THE TAO TEH KING, OR THE TAO AND ITS

THE TAO TEH KING, OR THE TAO AND ITS

CHARACTERISTICS

31. 1. Now arms, however beautiful, are instruments of evil omen,

hateful, it may be said, to all creatures. Therefore they who have

the Tao do not like to employ them.

2. The superior man ordinarily considers the left hand the most

honourable place, but in time of war the right hand. Those sharp

weapons are instruments of evil omen, and not the instruments of the

superior man;--he uses them only on the compulsion of necessity.

Calm and repose are what he prizes; victory (by force of arms) is to

him undesirable. To consider this desirable would be to delight in the

slaughter of men; and he who delights in the slaughter of men cannot

get his will in the kingdom.

3. On occasions of festivity to be on the left hand is the prized

position; on occasions of mourning, the right hand. The second in

command of the army has his place on the left; the general

commanding in chief has his on the right;--his place, that is, is

assigned to him as in the rites of mourning. He who has killed

multitudes of men should weep for them with the bitterest grief; and

the victor in battle has his place (rightly) according to those rites.

32. 1. The Tao, considered as unchanging, has no name.

2. Though in its primordial simplicity it may be small, the whole

world dares not deal with (one embodying) it as a minister. If a

feudal prince or the king could guard and hold it, all would

spontaneously submit themselves to him.

3. Heaven and Earth (under its guidance) unite together and send

down the sweet dew, which, without the directions of men, reaches

equally everywhere as of its own accord.

4. As soon as it proceeds to action, it has a name. When it once has

that name, (men) can know to rest in it. When they know to rest in

it, they can be free from all risk of failure and error.

5. The relation of the Tao to all the world is like that of the great

rivers and seas to the streams from the valleys.

33. 1. He who knows other men is discerning; he who knows himself

is intelligent. He who overcomes others is strong; he who overcomes

himself is mighty. He who is satisfied with his lot is rich; he who

goes on acting with energy has a (firm) will.

2. He who does not fail in the requirements of his position, continues

long; he who dies and yet does not perish, has longevity.

34. 1. All-pervading is the Great Tao! It may be found on the left

hand and on the right.

2. All things depend on it for their production, which it gives to

them, not one refusing obedience to it. When its work is

accomplished, it does not claim the name of having done it. It

clothes all things as with a garment, and makes no assumption of

being their lord;--it may be named in the smallest things. All things

return (to their root and disappear), and do not know that it is it

which presides over their doing so;--it may be named in the greatest

things.

3. Hence the sage is able (in the same way) to accomplish his great

achievements. It is through his not making himself great that he can

accomplish them.

35. 1. To him who holds in his hands the Great Image (of the invisible

Tao), the whole world repairs. Men resort to him, and receive no

hurt, but (find) rest, peace, and the feeling of ease.

2. Music and dainties will make the passing guest stop (for a time).

But though the Tao as it comes from the mouth, seems insipid and

has no flavour, though it seems not worth being looked at or listened

to, the use of it is inexhaustible.

36. 1. When one is about to take an inspiration, he is sure to make a

(previous) expiration; when he is going to weaken another, he will

first strengthen him; when he is going to overthrow another, he will

first have raised him up; when he is going to despoil another, he will

first have made gifts to him:--this is called 'Hiding the light (of

his procedure).'

2. The soft overcomes the hard; and the weak the strong.

3. Fishes should not be taken from the deep; instruments for the

profit of a state should not be shown to the people.

37. 1. The Tao in its regular course does nothing (for the sake of

doing it), and so there is nothing which it does not do.

2. If princes and kings were able to maintain it, all things would of

themselves be transformed by them.

3. If this transformation became to me an object of desire, I would

express the desire by the nameless simplicity.

Simplicity without a name

Is free from all external aim.

With no desire, at rest and still,

All things go right as of their will.