1

I. — The Embodiment of Tau.?
The tau (reason) which can be tau - ed
(reasoned) is not the Eternal Tau (Reason).
The name which can be named is not the
Eternal Name.
Non -existence is named the Antecedent of
heaven and earth; and Existence is named the
Mother of all things. In eternal non -existence,
therefore, man seeks to pierce the primordial
mystery; and, in eternal existence, to behold
the issues of the Universe. But these two
are one and the same, and differ only in name.
This sameness (of existence and non -exis
tence) I call the abyss — the abyss of abysses,
the gate of all mystery.

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II. -The cultivation of the person.
When in the world beauty is recognized to be
beautiful, straightway there is ugliness. When
in the world goodness is recognized to be good,
straightway there is evil. And thus, in like
manner, existence and non-existence mutually
originate (or suggest) each other; so also diffi
culty and ease, long and short, high and
low, treble and bass, before and after. The
sage accordingly confines himself to what is
without effort (not demonstrative). He carries
This difficult passage is capable of another interpretation,
which has been adopted by M. Julien:- That which without a
name is the beginning of heaven and earth, with a name is the
mother of all things. Therefore, he who is always without
passions beholds the mystery; and he who always has passions
beholds the issues. But this, although it is the most obvious
sense of the words, does not present the continuity of thought
which is apparent in the translation here given.
on teaching without words; ’ and everything
works without hindrance. He produces with
out holding possession. He acts without pre
suming on the result. He completes his work
and assumes no position for himself. And,
since he assumes no position, he never loses any.

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III. — Giving the people rest.
Not exalting worth keeps the people from
rivalry. Not prizing things hard to procure
keeps the people from theft. Not looking
on objects of lust keeps the heart from dis
order. The government of the sage consists,
accordingly, in emptying the heart (of de
sires) and filling the stomach; in weakening
the will and strengthening the bones; in
continually keeping the people from the know
ledge and the desire (of evil); and in making
those that have the knowledge not dare to act.
He acts inaction, and so nothing is ungoverned.
Emerson makes Socrates say, “ All my good is magnetic,
and I educate, not by lessons, but by going about my busi
ness. " In his essay on Compensation he has also expanded
the idea of Lau-tsze, that “an inevitable dualism bisects
nature.”

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IV. - The Fountainless.
Tau is empty; in operation exhaustless. In
its depth it seems the father (first ancestor)
of all things. It blunts sharp angles. It un
ravels disorder. It softens the glare. It shares
the dust. In tranquillity it seems ever to re
main. I know not whose son it is. It appears
to have been before God.

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V.-- The use of Emptiness.
Heaven and earth have no special love.
They regard all existing beings as sacrificial
grass-dogs (figures of grass made for a tem
porary purpose). The sage has no special love.
He regards the people as grass -dogs.
The space between heaven and earth may be
compared to a bellows. Though empty, it
never collapses, and the more it is exercised
the more it brings forth. But the man of
much talk is frequently reduced to silence
(exhausted). There is nothing like keeping
the inner man.’
“ Good is discourse," says Emerson; " silence is better and
shames it."

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VI.-- The production of material forms.
The Spirit (like the perennial spring) of the
valley never dies. This (Spirit) I call the
Abyss-Mother. The passage of the Abyss
Mother I call the root of heaven and earth.
Ceaselessly it seems to endure, and it is em
ployed without effort.

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VII. - Sheathing the light.
Heaven is long and earth is lasting. That
by which heaven and earth are long and last
ing, is their not aiming at life. This is the
reason why they live long. Therefore the sage
puts himself last, and yet is first;? abandons
himself, and yet is preserved. Is this not
through his having no selfishness? Thereby
he preserves self - interest intact.

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VIII. The easy nature.
The highest style of goodness is like water.
Water is good to benefit all things; while it
“ Whosoever runs after greatness, greatness runs away from
him; whosoever runs from greatness, greatness follows him. " -Talmua.
does not strive, but runs to the place which all
men disdain. Therefore it is near to Tau.
Where it abides, it is good for adaptability. In
its heart, it is good for depth. In giving, it is
good for benevolence. In speaking, it is good
for fidelity. In correcting, it is good for
government.  In serving, it is good for ability.
In acting, it is good for seasonableness. And
inasmuch as it does not strive no one dis
likes it.

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IX.- Equalisation.
It is better to desist than to go on grasping
at fulness. Handling and sharpening cannot
last long
When gold and gems fill the hall none can
protect them.
Wealth and honour with pride bring their
own punishment.
When a work of merit is done and repu
tation is coming, to get out of the way is the
Tau of Heaven.

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X. — What may be done.
By husbanding the animal and spiritual
souls, and embracing unity, it is possible to
prevent their separation. By undivided at
tention to the passion-nature, and increasing
tenderness, it is possible to be a little child.
By putting away impurity from the hidden
eye of the heart, it is possible to be without
spot. By loving the people, and so governing
the nation, it is possible to be unknown. In
opening and shutting the heavenly doors (the
mouth, the nostrils, etc.), it is possible to have
no creaking. One may be bright and trans
parent on all sides, and yet be unknown.
To produce and to nourish, to produce and
have not, to act and expect not, to enlarge and
cut not off,—this is called sublime virtue.

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XI. - The use of non -existence.
Thirty spokes unite in one nave, and by that
part which is non -existent (i.e. the hole in the
centre of it) it is useful for a carriage wheel.
Earth is moulded into vessels, and by their hol
lowness they are useful as vessels. Doors and
windows are cut out in order to make a house,
and by its hollowness it is useful as a house.
So then existence may be said to correspond
to gain, but non -existence to use.

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XII. — Restraining the passions.
The five colours will make a man’s eyes
blind. The five sounds will make a man’s
ears deaf. The five tastes will spoil a man’s
mouth. Riding and hunting will drive a
man mad. Things hard to procure will make
a man run into harm. Therefore the sage
makes provision for the inner man, and not for
the eyes. He puts aside the one, that he may
take the other in hand.

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XIII.— Avoiding shame.
Favour and disgrace are as one’s fear.
Dignity and disaster as one’s person.
What I mean to say of favour and disgrace
is this: – Disgrace is the lower place, which he
who wins and he who loses equally fear; so
that in the struggle for place) favour and
disgrace are (only important) in proportion to
one’s fear (of failure).
And what I mean by dignity and disaster
being as one’s person is this:—What renders
me liable to great disaster is my person; so
that if I had no person (body, personal im
portance), what disaster could I have?
So then, if, for the sake of dignity, one
seeks to make himself ruler of the world, he
may be permitted, indeed, to rule it tem
porarily; but if, for love, one seeks to make
himself ruler of the world, he may be en
trusted with it (for ever, or he may trust him
self to the world for ever).

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XIV. — The praise of the Abyss.
What you cannot see by looking at it, is
called plainness. What you cannot hear by
listening to it, is called rareness.
cannot get by grasping it, is called minuteness."
i The three words printed in italics are in the original, I, Hi,
and Wei, which some scholars have fancied to be the syllables
of the sacred name of God in Hebrew, Jehovah, transferred by
Lau - tsze into Chinese. But the words are translatable, and I
see no reason to think that they are not pure Chinese.
What you
These three cannot be examined, and therefore
they blend into Unity. Above it is not bright,
below it is not obscure. Boundless in its
operation, it cannot be named. Returning, it
goes home into nothing. This I call the ap
pearance of non -appearance, the form of noth
ing. This is what baffles investigation. Would
you go before it, you cannot see its face.
Would you go behind it, you cannot see its
back. But to have such an apprehension of
the Tau which was from of old as to regulate
present things, and to know their beginning in
the past; this I call having the clue of Tau.

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XV. — The manifestation of Virtue.
The skilful philosophers that were in the
olden time had a mystic communication with
the abysses. They were deep and cannot be
known. And whereas they cannot be known,
I strain my imagination to picture them.
Timid were they, like one fording a stream in
winter. Cautious were they, like one who
dreads his neighbour. Circumspect were they,
like a man from home. Vanishing were they,
like ice that is about to melt. Simple were
they, like unwrought wood. Vacant were
they, like a valley. Dim were they, like muddy
water.
Who is there that can take the turbid water,
and, by stillness, make it gradually clear?
Who is there that can take what is at rest,
and, by continuous motion, make it gradually
alive?
Those who keep this Tau desire not fulness.
And whereas they are empty, they may wax
old, and yet not stand in need of renewing.

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XVI.-- Going home to the Root.
Having once arrived at a state of absolute
vacuity, keep yourself perfectly still.
All things come into active operation to
gether; but I observe whither they return.
When things have luxuriated for a while, each
returns home to its origin (the root). Going
home to the origin is called stillness. It is
said to be a reversion to destiny. This re
version to destiny is called eternity. He who
knows (this) eternity is called bright. He
who does not know (this) eternity wildly works
his own misery. He who knows eternity is
magnanimous. Being magnanimous, he is
catholic. Being catholic, he is a king. Being
a king, he is heaven. Being heaven, he is Tau.
Being Tau, he is enduring. Though his body
perish, he is in no danger.

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XVII. - Genuineness.
In the highest antiquity people knew only
of the existence of their superiors. In the
next (age) they became attached to them, and
flattered them. In the next they dreaded
them. In the next they despised them. For
where faith is insufficient, it is not met by
faith.
How cautious they (the ancient sages) were
in weighing their words! When they had
completed a meritorious work, and affairs were
prosperous, the people all (unconscious) said,
“ We are just as we are naturally. ”

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XVIII. - Vulgar Attenuation.
When the Great Tau is missed, then men
pass on to philanthropy and justice.
It is after wisdom has conferred renown,
that there are great shams.
After discord has arisen in families, what
are called filial duty and fatherly compassion
begin.
And it is not till a nation has got into a
disordered state that there are patriots (faithful
ministers).

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XIX. - Restoring Genuineness.
(If some men would but ') abandon their
sageness (holiness), and cast away their wisdom,
the people would be more benefited a hundred
fold.
If they would abandon their philanthropy,
’ and cast away their justice, the people would
go back to filial duty and fatherly compassion.
This whole chapter is evidently directed against what is
called Confucianism, whether it was written after Confucius
became leader of the system or before. The next chapter
commences in the same strain.

If they would abandon their skill and forego
their gains, thieves would have no existence.
Here are three things, the cultivation of
which has been a failure. Therefore let them
return to whence they came; and do you appear
in your own unadorned simplicity, embracing
realities, curbing selfishness, and curtailing am
bitious desire.

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xx. — On differing from the vulgar.
Abandon learning, and have no more vexa
tion. Not much difference, after all, is there
between Aye and Yes. And how much differ
ence do they make between good and evil?
One must, of course, dread what others dread
(i.e. evil).
But, alas! they will never cease from their
madness. All the people are full of ambitious
desires, lusting as if for the stalled ox, or for
sexual enjoyment.
I am alone in my timidity, and show no
sign (of ambition). I am as a child not yet
matured. I am forlorn, as if I had no home
to go to. All (other) men have (enough and)
to spare; but I am, as it were, left behind.
In mind how like I am to the fool! I am all
in a maze. The common people are brightly
intelligent: I alone seem to be in the dark.
The common people are discriminative: I alone
am without discrimination. I am tossed as
I roll as if never to stop. All
(other) men have something that they can do:
I alone am good for nothing, and despicable.
I alone differ from other people, but I glory.
in my nursing Mother (Tau).
the ocean;

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XXI. -The vacant heart.
Virtue in its grandest aspect is neither
more nor less than following Tau.
Tau is a thing indefinite, impalpable.
Impalpable! Indefinite! and (yet) therein
are forms.
Indefinite! Impalpable! and (yet) therein
are things.
We have here something like the Platonic doctrine of
eternal ideas.
Profound! Dark! and (yet) therein is essence.
This essence is most true, and therein is faith.
From of old until now it has never lost its
name.
It passes into (or inspects) all things that
have beginning
How know I the manner of the beginning of
all things? I know it by this (Tau).

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XXII. — The increase of Humility.
“ He that humbles (himself) shall be pre
served entire.
“ He that bends (himself)shall bestraightened.
“ He that is low shall be filled.
“ He that is worn out shall be renewed.
“ He that is diminished shall succeed.
“ He that is increased shall be misled. ”.
Therefore the sage embraces Unity, and is
a pattern for all the world. He is not self
displaying, and, therefore, he shines. He is
not self-approving, and, therefore, he is dis
tinguished. He is not self -praising, and, there
fore, he has merit. He is not self-exalting,
and, therefore, he stands high. And inasmuch
as he does not strive, no one in all the world
strives with him.
That ancient saying, “He that humbles (him
self) shall be preserved entire," Oh, it is no
vain utterance! Verily, he shall be returned
home entire (to his origin. See xvi.).

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XXIII.- Vacancy.
Be sparing of your talk, and possess your
self. A violent wind will not outlast the
morning. A pouring rain will not outlast
the day. Who are they that make these but
Heaven and Earth? And, if Heaven and
Earth cannot continue such things long, how
much more will this be the case with man?
Therefore, when a man in all things accords
with Tau, his accordance with Tau identifies
him with Tau. A man of virtue is identified
" The power which noisily proclaims itself in the storm is
less than the silent power which pervades the calm. In pro
portion as immorality attains perfection, it labours with ever
deepening hostility to subvert every trace of virtue, but its
utmost spasms of energy fall short of the quiet might appro
priate to the self-governed spirit.” — Dr. Harris.

with virtue. A man of default is identified
with default.
Him who is identified with Tau, (the com
munity of) Tau also rejoices to receive. Him
who is identified with Virtue, (the community
of) Virtue also rejoices to receive. (But) him
who is identified with default, the defaulters
also rejoice to visit with default. Where faith
is insufficient, it is not met by faith.

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XXIV. - Disagreeable Graciousness.
A man on tiptoe cannot stand still. A man
astride (his neighbour) cannot walk on.
He who is self-displaying does not shine. He
who is self -approving is not held in esteem.
He who is self - praising has no merit. He who
is self-exalting does not stand high.
Such persons are in relation to Tau, as the
refuse of food or as excrescences on the body
to the creature; they are universally loathed.
Therefore he who has Tau will not stay where
they are.

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xxv. - Imagining the Abyss.
There was something chaotic in nature which
existed before heaven and earth. It was still.
It was void. It stood alone and was not
changed. It pervaded everywhere and was
not endangered. It may be regarded as the
Mother of the Universe. I know not its name;
but give it the title of Tau. If I am forced
to make a name for it, I say it is Great; being
Great, I say that it passes away; passing away,
I say that it is far off; being far off, I say
that it returns.
Now Tau is great; Heaven is great; Earth
is great; a king is great. In the Universe
there are four greatnesses, and a king is one
of them. Man takes his law from the Earth;
the Earth takes its law from Heaven; Heaven
takes its law from Tau; and Tau takes its law
from what it is in itself.

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XXVI. - The Virtue of Weight.
The heavy is the root of the light. The still
is the ruler of the moving. Therefore the
superior man, in his daily course, never de
parts from quietude and gravity. Though he
possess gorgeous palaces, he dwells calmly at a
distance from them.
Woe is me! that a ruler with ten thousand
chariots should conduct himself with levity in
the empire! By levity he loses his ministers,
and by restlessness he loses his throne.

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XXVII.-- The use of Skill.
The good walker leaves no traces behind
him. The good speaker incurs no blame. The
good reckoner needs no arithmetic. The good
closer needs no bolts and bars; and to open
after him is impossible. The good fastener
needs no cord; and to loose after him is im
possible.
The sage is ever the good saviour of men.
He rejects none. He is ever the good saviour
of things. He rejects nothing.
His I call comprehensive intelligence. For
the good men are the instructors of other good
men; and the bad men are the material of the
good men (the material they have to work upon).
He, then, who honours not his instructor, and
he who loves not his material, though accounted
wise, are greatly deluded.
This is no less important than wonderful.

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XXVIII.- Returning to Simplicity.
He who knows the masculine (nature), and
at the same time keeps the feminine, will be
the whole world’s channel i.e. the centre of
universal attraction). Being the whole world’s
channel, eternal Virtue will not depart from
him; and he will return again to the state of
an infant.
He who knows the light, and at the same
time keeps the shade, will be the whole world’s
model. Being the whole world’s model, eternal
Virtue will not miss him, and he will return
home to the Absolute.
He who knows the glory, and at the same
time keeps the shame, will be the whole world’s
valley. Being the whole world’s valley, eternal
Virtue will fill him, and he will return home to
Simplicity.
“ The soul must become a woman. ” — Prof. Newman.
This Simplicity (the primary existence) is
what, being distributed, becomes (all the)
vessels (forms of existence in the universe).
A wise man, if he embrace it, becomes the
chief of governors. For large (liberal) govern
ment is that which cuts off or hurts nobody.

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XXIX. — Non - Action.
When one who wishes to take the world in
hand tries to make it (according to his wishes
by active measures of his own), I perceive that
he will never have done. The spiritual vessels
of the world must not be made. He that makes,
mars. He that grasps, loses. For in the nature
of things, while one goes ahead, another. will
lag behind; while one blows hot, another will
blow cold; while one is strengthened, another
is weakened; while one is supported, another
falls. Therefore the wise man (simply) puts
away all excess, and gaiety, and grandeur.

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XXX. — Diminishing War.
He who in the use of Tau renders assistance
to a human ruler, does not use weapons to force

the people. His actions are such as he may
well accept the results of (or, such as he would
wish rendered to himself again).
Where legions are quartered, briars and
thorns grow. In the track of great armies,
there must follow bad years.
The good soldier is brave in need only (to
effect some good purpose). He ventures nothing
for the sake of power. He is brave in need, but
not a bully. He is brave in need, but not a
boaster. He is brave in need, but is not over
bearing. He is brave in need, but he cannot
be less. He is brave in need, but not violent.
When things reach their highest pitch of
vigour, they become old. - This is called not
Tau. What is not Tau is soon at an end.

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XXXI. - Ceasingfrom War.
Ornamental weapons are not instruments of
joy, but objects of hatred to every creature.
Therefore he who has Tau will not stay where
they are.
The superior man in his home makes the

left hand (the weak side) the place of honour.
But he who goes forth to use weapons of war
honours the right (the strong) hand. They are
instruments of evil omen. They are not the
tools of a superior man. He uses them
only when he cannot help it. Peace is his
highest aim. When he conquers he is not
elated. To be elated is to rejoice at the
destruction of human life. And he who re
joices at the destruction of human life, is
not fit to be entrusted with power in the
world.
In a prosperous state of affairs, the left side
is preferred; and in an adverse state of affairs,
the right side is preferred. The adjutant
general takes his place on the left, and the
general- in -chief takes his place on the right.
Now, I say, this is just the order of a funeral.
He who has been instrumental in killing many
people should mourn over them with bitter
tears. Therefore, those who have been vic
torious in battle are disposed after the order
of a funeral.

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XXXII. - Sagely Virtue.
Tau, as it is eternal, has no name. But,
though it is insignificant (so little even as to
have no name) in its primordial simplicity, the
world dares not make a servant of it.
If a prince or a king could keep this, every
thing would spontaneously submit to him;
heaven and earth would combine to send down
upon him refreshing dew; and the people,
without orders, would of themselves harmonize
together.
If he should ever begin to regulate things
with distinctions of names, he would then be
getting a name; but he would know to stop at
that point, and thereby escape the danger.
Tau, as it exists in this world, is like the
streams and valleys in relation to the great
rivers and seas (see lxvi.).

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XXXIII. — Discriminating Virtue.
He who knows others is wise. He who
knows himself is enlightened.

He who conquers others is strong. He who
conquers himself is mighty.
He who knows when he has enough is rich.
He who walks with energy has a purpose.
He who does not miss his proper place con
tinues long.
He who dies, but perishes not, enjoys
longevity.

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XXXIV. — How to bear Success.
Great Tau is all -pervading. It can be on
the right hand and also at the same time on
the left. All things wait upon it for life, and
it refuses none. When its meritorious work is
done, it takes not the name of merit. In love
it nourishes all things, and does not lord it over
them. It is ever free from ambitious desires.
It may be named with the smallest. All things
return home to it, and it does not lord it over
them. It may be named with the greatest.
This is how the wise man, to the last, does
“Who is strong? He who subdues his passion. Who
is rich? He who is satisfied with his lot.” – Talmud.
not make himself great, and therefore he is
able to achieve greatness.

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XXXV. — The Virtue of Benevolence.
Lay hold on the great form (of Tau), and the
whole world will go to you. It will go to you,
and suffer no injury; and its rest and peace
will be glorious.
(If you have) music and dainties, the passing
stranger will stop (at your door).
Tau, in its passing out of the mouth, is weak
and tasteless. If you look at it, there is no
thing to fill the eye. If you listen to it, there
is nothing to fill the ear. But if you use it, it
is inexhaustible.?

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XXXVI.-- Secret Intelligence.
(Nature) when about to contract any crea
ture, is sure first to expand it; when about to
weaken, is sure first to strengthen; when about
to bring down, is sure first to raise up; when
“ The simplicity of nature is not that which is easily read,
but is inexhaustible.” - Emerson.
about to take away, is sure first to give. This
is what I call the secret understanding.
The tender and weak overcome the hard and
the strong
As the fish cannot leave the deep (and live),
so the warlike weapons of a nation cannot be
displayed before the people (without deadly
peril).

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XXXVII. - The Practice of Government.
Tau is ever inactive; and yet leaves nothing
undone.
If a prince or a king could keep it, all things
would be, of their own accord, transformed (to
his likeness)
If during the process of transformation, there
should be any manifestation of desire, I would
restrain it by the nameless Simplicity.
The nameless Simplicity would also produce
an absence of all desire, which would again
result in quietude; and the world would rectify
itself.

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XXXVIII. -On Virtue.
The superior virtue is not (distinguished)
virtue, and therefore it has (the essence of) virtue.
The inferior virtue does not lose (the dis
tinction of) virtue, and therefore it has no
(essential) virtue.
The superior virtue does not act a part, and
makes no pretensions.
The inferior virtue acts a part, and makes
pretensions.
The superior benevolence does act, but it does
not make pretensions.
The superior justice both acts and makes pre
tensions.
The superior propriety acts a part, and no
body responds to it (nobody respects it as
genuine); so it bares its arm and enacts itself
by main force.
Thus it is that, when Tau is lost, virtue comes
after; when virtue is lost, benevolencel comes
Benevolence here is the special (partial) " love " of Chap.V.
Justice and propriety are also used in a somewhat technical
sense, with a reference to the Confucian or artificial school. See
Chap. XIX.
.
after; when benevolence is lost, justice comes
after; when justice is lost, propriety comes
after. For propriety is the mere skeleton (the
attenuation) of fidelity and faith, and the pre
cursor of confusion. Surface-knowledge is the
mere show (the flowers) of Tau, and the begin
ning of folly.
Accordingly the great man abides by the
solid, and never rests in what is flimsy. He
abides by the real, and never rests in what is
showy (the flowers). For he puts away the
one, that he may lay hold of the other.

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XXXIX.-Taking after the Root.
The things which from of old have obtained
Unity are these:
Heaven, which by Unity is clear.
Earth, which by Unity is steady.
Spirits, which by Unity are spiritual.
The valleys, which by Unity are full (of
water).
All creatures, which by Unity live.
Princes and kings, who by Unity rule the
world.
This is all the result of Unity.

• Heaven, but for some source of clearness,
  would be in danger of rending.
  Earth, but for some source of steadiness,
  would be in danger of tumbling in pieces.
  Spirits, but for some source of spirituality,
  would be in danger of annihilation.
  Valleys, but for some source of replenish
  ment, would be in danger of drying up.
  All creatures, but for some source of vitality,
  would be in danger of extinction.
  Princes and kings, were it not for some source
  of dignity and highness, would be in danger of
  an ignominious fall. And here (in this last
  case) one sees how nobility is rooted in (and
  entirely dependent upon) what is ignoble; and
  highness is founded and supported upon what
  is low. Hence it is that princes and kings
  speak of themselves as orphans, lonely men, and
  Each of these subsists, and can subsist, only as a part of the
  Unity of the Universe. TAUEH KING.

wheelless carts. Is this not an acknowledge
ment that they are rooted in (and dependent
upon) their inferiors? Deny it! Why, a cart
taken in pieces is no cart. A man has just as
much objection to be isolated like a solitary
gem, as to be lost in a crowd, like a pebble.

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40

XL. - Leaving off Employment.
Returning is the motion of Tau.
Weakness is the character of Tau.
All things in the world are produced from
existence; and existence is produced from non
existence.?

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41

XLI.— Sameness and difference.
When the superior scholar hears Tau, he
diligently practises it. When the middling
scholar hears Tau, he one while keeps it, an
other while loses it. When the inferior scholar
hears Tau, he laughs aloud at it. Were it not
Turning back, retrogression, the opposite of development
or progress, which is all a departure from the primordial sim
plicity of Tau.
“ Zero is the essence of mathematics. Out of nothing
everything arose." - Oken.
thus laughed at, it would not be worthy of the
name of Tau.
Therefore those who have spoken (before me)
have said:
“ The bright in Tau are as darkness black;
The advanced in Tau are as going back;
And their lofty way seems a vulgar track.
The highest Virtue is a lowly vale;
The greatest pureness, like the vile canaille;
The vastest talents, those that seem to fail.
Established virtue is as stolen away;
The truest essence is as foul decay;
The greatest square has no angles aye.
The largest vessel takes long to make;
The loudest voice is what never spake;
The biggest form ne’er a shape doth take.”
Tau is hidden, and has no name; but Tau is
good at imparting and completing.

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42

XLII. — The transformation of Tau.
Tau produced one (unity); one (unity) pro
duced two (duality); two (duality) produced
three (trinity); and three (trinity) produced
all things.
Everything carries the yin (shady, dark,

still, deathlike, etc.) on its back; and the yang
(bright, active, lively, etc.) on its front; and is
harmonized by an intermediate immaterial)
breath.
What people dislike is orphanage, and loneli
ness, and a wheelless carriage (incomplete
ness); and yet kings and nobles appropriate
these terms. For things, when they are di
minished, will increase; and, when they are
increased, will diminish.
What people (by their conduct) teach, I
also teach them. Those (for instance) who are
violent and obstinate do not die a natural
death. I would use such as the best in
structors.

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43

XLIII. — Universal use.
The weakest things in the world will gallop
over the strongest. The non -existent enters
into all things) without any crevice (can
penetrate the impenetrable). And I by this
« To husband out life’s taper at the close,
And keep the flame from wasting by repose.”
understand how useful non -action is. Silent
teaching, passive usefulness, -few in the world
attain to this.

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44

XLIV. - Self- Restraint.
Which is nearest to you, your name or your
person? Which is most to you, your person or
your goods? Which is the (greater) malady,
getting or losing?
Éxcessive love (of a name or of any other
object) must be attended with great personal
sacrifice.
Much -hoarding must be followed by great
ruin (sooner or later).
He who knows when he has enough, suffers
no disgrace. He who knows where to stop
meets with no danger. These are the people to
last long

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45

XLV. - Overflowing Dirtue.
He who regards his greatest achievements
as unattained, may employ himself without
decay.
He who regards his greatest fulness as empti
ness, may employ himself without exhaustion.
His greatest uprightness is as crookedness.
His greatest skill is as stupidity. His greatest
eloquence is as stammering.
Activity conquers cold, and quietness con
quers heat; (but thereis a) purity and quietude
by which one may rule the whole world.

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46

XLVI. — Moderation of Desire.
When the world has Tau (when Tau reigns
in the empire), horses are used only for purposes
of agriculture.
'When the world has not Tau (when Tau does
not reign in the empire), war - horses are bred on
the waste common.
There is no sin greater than giving rein to
desire. There is no misery greater than dis
content. There is no calamity more direful
than the desire of possessing.
Therefore the sufficiency of contentment is
an everlasting sufficiency.

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47

XLVII. - Far -seeing.
One needs not to go beyond his own door
to know the world. One needs not to peep
through his window to see celestial Tau. The
further one goes away (from himself and from
home) the less he knows.
Therefore the wise man does not travel for
knowledge (knows without travelling); names
(describes) things without seeing them; and
achieves his purpose without action.

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48

XLVIII. — The Oblivion of Knowledge.
Activity (an unhealthy and injurious ac
tivity) is daily increased by (efforts at) edu
cation. This same activity is daily diminished
by Tau.
Diminish it, and again diminish it, till there
come to be absolutely none of it left. By non
action there is nothing that may not be done.
One might undertake the government of the
world without ever taking any trouble. And,
as for all those that take trouble, they are not
competent to the government of the world.

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49

XLIX. - The Virtue of Indulgence.
The sage has no invariable mind of his own;
he makes the mind of the people his mind.
The good I would meet with goodness. The
not-good I would also meet with goodness.
Wirtue is good. The faithful I would meet
with faith. The not - faithful I would also meet
with faith. Virtue is faithful.
The sage dwells in the world with a timid
reserve; but his mind blends in sympathy
with all. The people all turn their ears and
eyes up to him; and the sage thinks of them
all as his children.

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50

L.- Valuing life.
Men go out of life and into death.
The ministers of life are thirteen (the
senses, etc.).
The ministers of death are thirteen.
Human life hastens to the place of death in
The man of virtue has the same good for all, and evil for
The author’s idea of virtue seeems to require him to
behave towards a bad man in precisely the same way as to
wards a good one. But he probably would not have insisted
on this to the letter.
none.
thirteen ways (by the undue exercise of the
senses and limbs). And why is this? It is
because the life men are striving to live is only
the gross (physical) life (of intensified activity).
I have heard it said, that a man that is good
at taking care of his life may travel over the
country without meeting a rhinoceros or a
tiger, and may enter an armed host without
fearing their steel. The rhinoceros finds in
him no place to insert his horn; the tiger finds
no place to fix his claw; the weapon finds no
place to receive its blade. And why is this?
It is because he is beyond the reach of death.!

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51

LI. - Nourishing Virtue.
Tau produces and Virtue nourishes; every
thing takes form, and the forces bring to
perfection. Therefore everything agrees in
honouring Tau and exalting Virtue. And
this honouring of Tau and exalting of Virtue
This looks like trifling. We cannot tell whether the
author be speaking of some fanciful state of exemption from
physical death, or of the immortality of the soul. If the
latter is meant, then it would seem that he imagines the soul
to be literally killed out of a man by bodily exercise.
is not the result of any command, but is spon
taneous for ever. For Tau produces, (Virtue)
nourishes, enlarges, feeds, completes, ripens,
cherishes, and covers all things.
To produce and not possess — to act and not
expect — to enlarge and not control — this is
called sublime Virtue.

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52

LII.- Going home to the Origin.
That which was the beginning of the world
may be regarded as the Mother of the world.
Having once known the Mother, you may next
know the child. And if, knowing the child,
you still keep the Mother, though your body
perish, you will be in no danger.
Shut the lips and close the portals (of eyes
and ears), and as long as you live you will
have no trouble; but open your lips and
meddle with things, and as long as you live
you will not get out of trouble.
To see the small beginnings of things is
called clearness. To keep tenderness, I pro
nounce strength. Use the light to (guide you)
home to its own brightness, and do not give
yourself up to calamity. This I call practising
eternal (Tau).

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53

LIII.-Getting more Evidence.
Would that I were possessed of sufficient
knowledge to walk in the great Tau (Way)!
Only the administration (of government) is a
fearful responsibility. The great Tau is ex
ceedingly plain, but the people like the cross
paths.
While the royal residence is exceedingly
well kept, the fields may be exceedingly weedy,
and the granaries exceedingly empty.
To wear fine clothes, and carry sharp swords
to eat and drink to satiety, and lay up super
flous wealth — this I call magnificent robbery.
This is not Tau, sure enough!

54

LIV. - Cultivating and Observing.
The good planter (he who plants virtue)
never uproots. The good embracer (he who
embraces virtue) never lets go. His sons and
grandsons will offer sacrifice to him without
ceasing
Whoever cultivates this in his person, his
virtue will be true. Whoever cultivates this
in his family, his virtue will be abundant.
Whoever cultivates this in his village, his virtue
will extend. Whoever cultivates this in his
kingdom, his virtue will be exuberant. Who
ever cultivates this in the world, his virtue will
be universal.
Therefore by observing myself I know others;
by observing my family, other families; by ob
serving one kingdom, other kingdoms; by ob
serving the existing world, other worlds. How
do I know the natural course of events in the
world, but in this way?

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55

LV.-- Sublime Agreement.
The man of large-hearted virtue is like an
infant whom poisonous reptiles will not sting,
wild beasts will not seize, and birds of prey
will not strike. His bones are tender, and his
sinews weak, and yet he grasps firmly. He is
unconscious of sexual communion, and yet he
has the developement of sex. This is the per
fection of seminal essence. He may cry all
day without injuring his vocal organs. This is
the perfection of harmony (in his constitution).
The knowledge of harmony is called ever
lasting. The knowledge of the everlasting is
called brightness.
Fast living daily grows upon a man, and as
his mind keeps in exercise the animal spirits,
they daily become stronger. But whenever
anything has reached its highest point of
vigour, it straightway becomes old. This I
call not Tau. What is not Tau soon perishes.

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56

LVI. — Sublime Virtue.

They that know don’t speak; and they that
speak don’t know.
To shut the lips, and close the portals
(of the eyes and ears), to blunt the sharp
angles, to unravel disorder, to soften the glare,
to share the dust,—this I call being the same
as deep heaven (the abysses).
Such a character as this is equally incapable
of familiarity and of distance, of profit and of
injury, of honour and of meanness. There
fore he is the most honourable in the world.

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57

LVII. — Genuineness.
Make the upright rule the nation. Make
the crafty conduct the army: Make him who
takes no measures emperor.
How do I know that this is what ought to
be done? I know it from this:- When the
world has many prohibitory enactments, the
people become more and more poor. When
the people have many warlike weapons, the
government gets more into trouble. The more
craft and ingenuity that men have, the greater
the number of fantastical things that come
out. And, as works of cunning art are more
displayed, thieves multiply.
“ Most good legislation now - a -days consists in repealing old
laws, which ought never to have been passed. The great fault
of our forefathers was that they were continually setting things
wrong by intermeddling in matters political, economic, reli.
gious, which should have been left alone, to develope them
selve in their own way.”
Kingsley’s " Alexandria and her Schools.’
Therefore the sage says, “ I do nothing, and
the people are spontaneously transformed. I
love quietness, and the people are spontane
ously rectified. I take no measures, and the
people become spontaneously rich. I have no
lusts, and the people become spontaneously
simple-minded. ”

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58

LVIII. - Letting others be Transformed.
ness.
When the government is blindly liberal, the
people are rich and noble. When the govern
ment is pryingly strict, the people are needy
and miserable.
Happiness is ever built up on the back of
misery. Misery is ever lurking under happi.
Who knows where this will end?
If one be himself devoid of uprightness, the
upright will become crafty, the good will be
come depraved. Verily, mankind have been
under delusion for many a day.
Therefore the sage is himself strictly correct,
but does not cut and carve other people. He
is chaste, but does not chasten others. He is
He
straight, but does not straighten others.
is enlightened, but does not dazzle others.

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59

LIX. - Keeping Tau.
In governing men and in serving Heaven,
there is nothing like moderation. This mode
ration, I say, is the first thing to be attained.
When this is first attained, one may be said to
have laid in an abundant store of virtue. With
an abundant store of virtue, one may conquer
every obstacle. Being able to conquer every
obstacle, no limit can be seen to one’s resources.
And when this is the case, one may have the
kingdom.
Such an one has the Mother of the kingdom,
and may endure long. This I call having the
roots deep and the fibres firm. This is the Tau
by which one may live long and see many days.

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60

LX. - On Occupying the Throne.
Govern a great kingdom as you would cook
small fry (without gutting or scraping).
When one brings Tau with him to the.
government of the world, ghosts will not be
come active spirits. It is not that ghosts will
not become active spirits, but the spirits (or
ghosts) will not injure men. Once more, it is
not the spirits (or ghosts) that will not injure
men, it is the sage himself that will not injure
men. Forasmuch as he and they do not injure
each other, their virtues converge to one bene
ficent end.

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61

LXI. - The Virtue of Humility.
When a great kingdom takes a lowly posi
tion, it becomes the place of concourse for the
worldit is the wife of the world. The wife
by quietness invariably conquers the man. And
since quietness is also lowliness, therefore a great
kingdom, by lowliness towards a small kingdom,
may take that small kingdom. And a small
| The meaning of the above rather obscure paragraph is
that the good government of the sage lays all ghosts. “ He
and they ” in the last sentence is generally taken to refer to the
sage and the ghosts; but I think it more likely that Lau -tsze,
having eliminated the ghosts in the previous sentence, speaks
here of the sage ruler and his subjects. Probably he did not
believe in the existence of ghosts or demons such as the vulgar
dreaded. The only other reference to spirits is in chap. xxxix.
kingdom, by lowliness towards a great king
dom, may take that great kingdom. So that
either the one stoops to conquer, or the other is
low and conquers.
If the great kingdom only desires to attach
to itself and nourish (i.e. benefit) others, then
the small kingdom will only wish to enter its
service. But, in order that both may have
their wish, the great one should be lowly.

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62

LXII.— The Practice of Tau.
Tau is the hidden sanctuary of all things,
the good man’s jewel, the bad man’s guardian.
Good words are always marketable. Honour
able conduct is always transferable to others.
Even if they be not good, where is the need
to cast them off?
Therefore, in electing an emperor and ap
pointing his nobles, if those should come bear
ing jewels before them and mounted on fleet
steeds, they are not like the man who takes his
seat, holding out this Tau (as his recommen
dation).
For what did the ancients so much prize this
Tau? Was it not because it was found at once
without searching; and (by it) those whº had
sinned might escape (be pardoned)? Therefore
it is the most estimable thing in the world.

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63

LXIII.- The beginning of Grace.
Act non - action. Be occupied with non -occu
pation. Taste the tasteless.
Find your great in what is little, and your
many in the few.
Recompense injury with virtue (kindness).
Anticipate the difficult by managing the easy.
Manage the great things by taking them
while they are small.
The difficult things in the world must all
originate in what is easy; and the great things
in the world must all originate in what is small.
Therefore the sage never attempts what is great,
and hence he is able to accomplish great things.
He who lightly assents will rarely keep his
word. He who has many easy things will have

many difficulties. Therefore the sage views
things as difficult and never has any diffi
culty.

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64

LXIV. — Keeping to the Small.
That which is at rest is easily held. That
which has not yet appeared is easily provided
against. That which is brittle is easily broken.
That which is minute is easily dispersed.
Manage your business before it exists (takes
fornu). Begin to regulate before the disorder
comes. The tree that fills the arms grew from
a slender twig. The castle of nine stories was
raised from a mound of earth. The journey of a
thousand miles commenced with one pace.
He that makes mars. He that grasps loses.
The sage makes nothing, therefore he mars
nothing. He grasps nothing, therefore he
loses nothing.
People undertake things, and always fail
when they are on the point of succeeding. If
they were as careful of the end as they usually
üre of the beginning there would be no failures.
Therefore the sage is ambitious of no am
bition; and he does not prize things difficult
to get. He learns no learning; and only re
verts to what others have passed over; his aim
being to promote spontaneity in all things,
while he dares not act (upon them).

65

LXV. — Genuine Virtue.
Those who of old were good practisers of
Tau, did not use it to make the people bright,
but rather used it to make them simple. What
makes people hard to govern is their having
too much policy (wisdom). He who encourages
this kind of policy (or wisdom) in the govern
ment of a kingdom is the robber of that king
dom; and he who governs a kingdom without it
is a blessing to that kingdom. To know these
two things is the very ideal of government;
and a constant knowledge of this ideal I call
sublime virtue. Sublime virtue is profound, is
immense, is the reverse of everything else! It
will bring about a state of universal freedom.

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66

LXVI. - Putting one’s self last.
That by which the rivers and seas are the
rulers of all the (smaller) valleys is their keep
ing well down. This is the reason why they
reign over all the (smaller) valleys. Therefore
the sage, when he wishes to be above (to rule)
the people, must, in his language, keep below
them. When he wishes to be before the people
he must, in his person, keep behind them. In
this way, while the sage really occupies a
position above the people, they do not feel his
weight. And while he occupies a position be
fore the people, they do not suffer any incon
venience. Therefore the world delights to exalt
him, and no one is offended.
Because he strives not, therefore none in the
world can possibly strive with him.

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67

LXVII.— Three Precious Things.
While all the world says I am great, I am,
to all appearance, an incompetent creature.
But, indeed, if I am great, I appear, for this
very reason, to be an incompetent creature.
Those who come up to the (vulgar) standard
have existed for a long time as small men.
As for me, I have three precious things
which I hold fast and prize. The first is called
compassion, the second is called economy, and
the third is called not daring to take the prece
dence of the world (humility). Being com
passionate, I can therefore be brave. Being
economical, I can therefore be liberal. Not
daring to take the precedence of the world, I
can therefore become the chief of all the per
fect ones.
But in the present day men give up com
passion and cultivate only courage. They give
up economy and aim only at liberality. They
give up the last place and only seek the first.
It is their death. Compassion is that which is
victorious in the attack, and secure in the de
fence. When Heaven would save a man, it
encircles him with compassion.

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68

LXVIII. — How to be the Associate of Heaven.
The man who excels as a commander is not
warlike. The man who excels as a fighter is not
wrathful. The man who excels as a conqueror
takes no part in war. The man who excels
in employing others places himself below
them. This I call the virtue of not striving.
This I call the power of employing others.
This I call being the associate of Heaven - the
supreme aim of antiquity.

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69

LXIX. — The Practice of Sublime Virtue.
A certain person of military experience has
said, “ I dare not be the host (to lead on the
fight); I would rather be the guest. I dare not
advance an inch (to make the first attack); I
would rather retire a foot.” Now this (principle
if carried out) would, I say, result in there
being no following of ranks, no baring of the
arm, no charging of the enemy, no grasping of
weapons.
There is no calamity greater than making
light of the enemy. By making light of the
enemy, we are almost sure to lose our treasure.
Therefore, when opposing warriors join in
battle, the pitiful is always the conqueror.
For the sage

70

LXX. — The Difficulty of Knowing.
My words are very easily known, and very
easily practised. (Yet) none in the world can
know them, or can practise them. The words
have an ancestry, and the things have a Head.
But because these are not understood, therefore
I am not known. Few are they who know me.
Worthy are they who copy me.
wears a coarse garment, and hides his jewel in
his bosom.

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71

LXXI.— The Disease of Knowing.
The best part of knowledge is (conscious)
ignorance. The disease of ignorance is (the
conceit of) knowledge. If one only takes this
disease for what it is, a disease, he will thereby
be free from it. The sage has not this disease,
because he takes it for what it is, and straight
way he is free from it.

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72

LXXII. The Love of Self
When people do not stand in awe of present
dangers, they run into greater ones. They
should beware of finding their house too nar
row, and despising their condition of life. If
they do not despise it, it will not despise them.
This is why the sage, while he knows himself,
does not show himself off; and while he
loves himself, does not rate himself high. He
puts aside the one thing, that he may attend to
the other.

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73

LXXIII. - Freedom of Action.
One man who has the courage to dare, will be
slain; and another who has the courage to re
strain himself (not to dare), will survive. Of
these two, one seems to have the advantage and
the other the damage. But who can tell why
either of them should be the object of Heaven’s
hatred? This is why the sage holds it difficult
(to act).
The Tau of Heaven does not strive, yet
conquers well, —does not speak, yet answers
well,—does not call, yet things come of their
own accord, —is slack, yet plans well. The
net of heaven is very wide in its meshes, and
yet misses nothing.

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74

LXXIV. — The Delusion of Coercing.
When the people do not fear death, to what
purpose is death still used (as a punishment) to
overawe them? And should the people be
kept in continual fear of death, and I lay hold
of those who are not to be so intimidated and
slay them,—who would dare? There is always
the Great Executioner. Now for any man to
act the Executioner’s part, I say, it is hewing
out the Great Architect’s work for him. And
he who undertakes to hew for the Great Archi
tect rarely fails to cut his hands.

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75

LXXV. — The Mischief of Avarice.
The people suffer from famine by reason of ex
orbitant taxation. This is the cause of famine.
The people are difficult to govern, because their
superiors make so much ado. This is the reason
of the difficulty. The people make light of
death, because they seek to live in wealth.
This is the reason of their making light of
death.
But only he who takes no measures what
ever for life is above all this selfishness is
superior to him who highly esteems life).

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76

LXXVI. - Against Strength.
Man in his life is supple and tender, in his
death he is rigid and strong. It is the same
with everything. Grass and trees are, in their
life, weak and tender, and, in their death,
withered and tough. Therefore the rigid and
the strong are the attendants ofdeath; and the
tender and weak the attendants of life. Hence
the warrior, when strong, does not conquer.
When a tree is strong, it becomes a mere sup
port: the strong and big must stay below,
while the tender and weak stay above.

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77

LXXVII. — The Tau of Heaven.
The Tau of Heaven may be compared to the
extending of a bow. It brings down the high,
and exalts the low. It takes from those who
have over-much, and gives to those who have
not enough. The Tau of Heaven takes away
where there is too much, and makes up where
there is deficiency. Not so the Tau of man.
Man takes from those who have not enough,
to serve those who have too much. Who is
the man that, having an overplus, can serve
the world with it? It is only he who
has Tau.
This is the reason why the sage acts and
expects nothing; completes his meritorious
work and holds no place. He does not wish to
show his worth.

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78

LXXVIII.-Truth to be admitted.
Of all the weak things in the world, nothing
exceeds water; and yet of those who attack
hard and strong things, I know not what is
superior to it. Don’t make light of this. The
fact that the weak can conquer the strong, and
the tender the hard, is known to all the world,
yet none can carry it out in practice. There
fore the sage says, “ Hewho bears the reproach
of his country shall be called the lord of the
land. He who bears the calamities of his
country shall be called the king of the
world.”
This is the language of strict truth, though it
seems paradoxical.

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79

LXXIX. - Yielding one’s Right.
When terms are made after a great quarrel,
there must be always a remaining grudge. To
let matters rest will be found the best way.
Therefore the sage takes care of his own part of
the compact, and exacts nothing of others. The
man of virtue attends only to his promises in
the compact. The man without virtue attends
only to his claims.
The Tau of Heaven has no favourites (rela
tions). It always gives to the good man.

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80

LXXX. — Standing Alone.
(Suppose I had) a small kingdom with few
people, and only some tens or hundreds of men
available for service,I would not use them.

I would make the people think death a grievous
thing; and then they would not roam to a dis
tance. Though they might have boats and
carriages, they would not ride (away) in them.
Though they might have armour, they would
have no occasion to put it on. I would make
the people return to the use of the quippas
(knotted cords), — relish their food,—think
their clothes elegant, -rest happily in their
homes, —take pleasure in their own simple)
habits. While neighbouring nations might
be within sight, and cocks crowing and
dogs barking might be within hearing one of
another, yet the people would grow old and die,
without going and coming together.

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81

LXXXI. — Substantiality.
Faithful words are not fine. Fine words are
not faithful. The good do not debate. The
debater is not good. The knowing are not
learned. The learned are not knowing.
The sage does not lay up treasures. The
Own.
more he does for others, the more he has of his
The more he gives to others, the more
he is increased.
This is the Tau of Heaven, which benefits
and does not injure.
This is the Tau of the sage, who acts but
does not strive.
“ A man there was, though some did count him mad,
The more he gave away the more he had.” — Bunyan.

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