Classic Audiobook Collection - Tao Te Ching by Lao-Tze ~ Full Audiobook [philosophy]

Episode Date: June 19, 2023

Tao Te Ching by Lao-Tze audiobook. Genre: philosophy The Tao Te Ching, attributed to the sage Lao-Tze, is a compact yet far-reaching guide to living in harmony with the Tao - the subtle, unnamed source and pattern behind nature, society, and the self. Told in short, poetic chapters, it invites listeners to trade force for flexibility, certainty for curiosity, and struggle for balance. Through images of water, valleys, uncarved wood, and the turning of seasons, the book explores wu-wei (effortless action), humility, simplicity, and the quiet strength of yielding. It speaks to the individual seeking steadiness in a noisy world, and also to leaders who want to govern without coercion, influence without domination, and create order without exhausting control. Rather than offering rigid commandments, the text works like a mirror, challenging ambition, pride, and excess while pointing toward compassion, moderation, and clarity. Each passage can be returned to again and again, revealing new meaning as circumstances change. Whether approached as philosophy, spiritual teaching, or practical wisdom, the Tao Te Ching remains an enduring invitation to align intention with the natural flow of life. For ad-free listening try our premium subscription Chapters (Approximate) (00:00:00) Chapter 1 (00:08:57) Chapter 2 (00:19:16) Chapter 3 (00:30:04) Chapter 4 (00:41:18) Chapter 5 (00:51:43) Chapter 6 (01:02:00) Chapter 7 (01:14:09) Chapter 8 (01:24:31) Chapter 9 Learn more about your ad choices. Visit megaphone.fm/adchoices

The Tao de King, or the Tao and its characteristics, by Lao Tse, translated by James Legge. Part 1 Part 1 Chapter 1, Section 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. Chapter 1, Section 2 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 chapter one section three 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 chapter one section four

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 two section one 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 skillful and in doing this they have the idea of what the want of skill is chapter two section two 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 loneliness 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. Chapter 2, Section 3 Therefore the sage manages affairs without doing anything, and conveys his instructions

without the use of speech. Chapter 2, Section 4 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, Section 1 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. Chapter 3, Section 2. Therefore, the sage, in the exercise of his government, empties their minds, fills their bellies, weakens their wills, and strengthens their bones. Chapter 3, Section 3. 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, Section 1 The Tao is like the emptiness of a vessel, and in our employment of it we must be on our guard against all fullness. How deep and unfathomable it is, as if it were the honored ancestor of all things. Chapter 4, Section 2 We should blunt our sharp points and unravel the complications of things. We should a temper 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.

Chapter 4, Section 3 I do not know whose son it is. It might appear to have been before God. Chapter 5, Section 1 Heaven and Earth do not act from the impulse of any wish to be benevolent. They deal with all things as the dog. 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. Chapter 5, Section 2. 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, it free. Chapter 6. The Valley Spirit dies not, I, 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. Section 1. 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 chapter seven section two 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 a person is a person is preserved. Is it not because he has no personal and private ends that therefore such ends are

realized? Chapter 8, Section 1. 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. Chapter 8, Section 2 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. Chapter 8, Section 3. And when one with the highest excellence does not wrangle about his low position, no one finds fault with him. Chapter 9, Section 1. 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.

Chapter 9, Section 2. When gold and jade fill the hall, their possessor cannot keep them safe. When wealth and honors 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. End of Chapter 9. The Tao de King, or The Tao and its characteristics by Lao Tse, translated by James Lé. Part 1

Chapter 10 through 18 Chapter 10 Part 1 When the intelligent and animal souls are held together in one embrace, they can be kept from separating. When one gives undivided attention to the vital breath and brings it to the utmost degree of pliancy, he can become as a tender babe. When he has cleansed away the most mysterious sights of his imagination, he can become without a flaw. Chapter 10, Section 2.

In loving the people and ruling the state, cannot he proceed without any purpose of action? In the opening and shutting of his gates of heaven, can he not do so as a female bird? While his intelligence reaches in every direction, cannot he appear to be without knowledge? Chapter 10, Section 3. The Dow produces all things,

and nourishes them. It produces them and does not claim them as its own. It does all, and yet does not boast of it. It presides over all, and yet does not control them. This is what is called the mysterious quality of the Tao. Chapter 11. The 30 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. Chapter 12, Section 1 Colors 5 hues from the eyes their sight will take, Music's five notes the ears as deaf can make. The flavors 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

man's conduct will to evil change. Chapter 12, Section 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. Chapter 13, Section 1. Favor and disgrace would seem equally to be feared. Honor and great calamity to be regarded as personal conditions of the same kind.

Chapter 13, Section 2. What is meant by speaking thus of favor and disgrace? Disgrace is being in a low position after the enjoyment of favor. The getting that favor 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 favor and disgrace would seem equally to be feared. And what is meant by saying that honor 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?

Chapter 13, Section 3 Therefore he who would administer the kingdom, honoring it as he honors 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. Chapter 14, Section 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.

Chapter 14, Section 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 is not. 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. Chapter 14, section 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. Chapter 15, Section 1. The skillful 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.

Chapter 15, Section 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. Chapter 15, Section 3 Who can make the muddy water clear? Let it be still, and it will gradually become come clear. Who can secure the condition of rest? Let movement go on, and the condition of rest will

gradually arise. Chapter 15, Section 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. Chapter 16, Section 1. The state of vacancy should be brought to the utmost degree, and that of stillness, guarded with unwearying vigor. 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.

Chapter 16, Section 2 The report of that fulfillment 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 kinglike 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. Chapter 17, Section 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. Chapter 17, Section 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. Chapter 18, Section 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. Chapter 18, Section 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. End of Chapter 18. The Tao de King, or The Tao and its characteristics by Lao Tse.

Translated by James Legge. Part 1. Chapters 19 through 27. Chapter 19, Section 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. Chapter 19, Section 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 Chapter 20, Section 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. Chapter 20, Section 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 nature of action. nursing mother, the Dow. Chapter 21. The grandest forms of active force From Tao come, their only source. Who can of Tao the nature tell? Our sight it flies, our touch as well. Illuding sight, eluding touch,

the forms of things all in it crouch. Illuding touch, eluding sight, there are their semblances, all right. profound it is dark and obscure things essences all there endure those essences the truth and fold of what when seen shall then be told now it is so twas so of old its name what passes not away so in their beautiful array things form and never know decay how know i that it is so with all the beauties of existing things by this nature of the Tao. Chapter 22, Section 1. The partial becomes complete, the crooked, straight, the empty, full, the worn out, new.

He whose desires are few gets them. He whose desires are many goes astray. Chapter 22, Section 2. Therefore the sage holds in his embrace the one thing of humility. and manifests it to all the world. He is free from self-display, and therefore he shines. From self-assertion, and therefore he is distinguished. From self-boasting, and therefore his merit is acknowledged.

From self-complacency, and therefore he acquires superiority. It is because he is thus free from striving, that therefore no one in the world is able to strive with him. Chapter 22, Section 3 That saying of the ancients that the partial becomes complete was not vainly spoken. All real completion is comprehended under it. Chapter 23, Section 1 Abstaining from speech marks him who is obeying the spontaneity of his nature.

A violent wind does not last for a whole morning, a sudden rain does not last for the whole day. To whom is it that these two things are owing? To heaven and earth? If heaven and earth cannot make such spasmodic actings last long, how much less can man? Chapter 23, Section 2 Therefore, when one is making the Tao his business, those who are also pursuing it, agree with him in it, and those who are making the manifestation of its course, their object, agree with him in that, while even those who are failing in both these things agree with him where they fail. Chapter 23 Section 3

Hence, those with whom he agrees as to the Tao have the happiness of attaining to it Those with whom he agrees as to its manifestation Have the happiness of attaining to it And those with whom he agrees in their failure Have also the happiness of attaining to the Tao But when there is not faith sufficient on his part A want of faith in him ensues on the part of the others

Chapter 24 He who stands on his tiptoes does not stand firm He who stretches his legs does not walk easily So he who displays himself does not shine He who asserts his own views is not distinguished He who vaunts himself does not find his merit acknowledged He who is self-conceited has no superiority allowed to him Such conditions viewed from the standpoint of the Tao

are like remnants of food or a tumor on the body which all dislike. Hence, those who pursue the course of the Tao do not adopt and allow them. Chapter 25, Section 1. There was something undefined and complete coming into existence before heaven and earth. How still it was, and formless, standing alone and undergoing no change, reaching everywhere and in no danger of being exhausted. It is a little, it may be regarded as the mother of all things. Chapter 25, Section 2. I do not know its name, and I give it the designation of the Tao, the way or course. Making an effort further to give it a name, I call it the Great.

Chapter 25, Section 3. Great, it passes on in constant flow. Passing on, it becomes remote. Having become remote, it returns. Therefore, the Tao is great, heaven is great, earth is great, and the sage king is also great. In the universe there are four that are great, and the sage king is one of them. Chapter 25, Section 4 Man takes his law from the earth, the earth takes its law from heaven, heaven takes its law from the Tao.

The law of the Tao is its being what it is. Chapter 26, Section 1. Gravity is the root of lightness. Stillness, the ruler of movement. Chapter 26, Section 2. Therefore, a wise prince marching the whole day does not go far from his baggage wagons. Although he may have brilliant prospects to look at, he quietly remains in his proper place indifferent to them.

How should the Lord of a myriad chariots carry himself lightly before the king's If he do act lightly, he has lost his root of gravity. If he proceed to active movement, he will lose his throne. Chapter 27, Section 1. The skillful traveler leaves no traces of his wheels or footsteps. The skillful speaker says nothing that can be found fault with or blamed. The skillful reckoner uses no tallies. The skillful closer needs no bolts or bars, while to open what he has shot,

will be impossible. The skillful binder uses no strings or knots, while to unloose what he has bound will be impossible. In the same way, the sage is always skillful at saving men, and so he does not cast away any man. He is always skillful at saving things, and so he does not cast away anything. This is called hiding the light of his procedure. Chapter 27, Section 2. Therefore the man of skill is a master to be looked up to by him who has not the skill And he who has not the skill is the helper of the reputation of him who has the skill If the one did not honor his master and the other did not rejoice in his helper An observer, though intelligent, might greatly err about them.

This is called the utmost degree of mystery. End of chapter 27 The Tao de king or the Tao and its characteristics by Lao Tse. Translated by James Legge. Part 1 Chapters 28 through 37 Chapter 28, Section 1

Who knows his manhood's strength, yet still his female feebleness, maintains, as to one channel flow the many drains. All come to him, yea, all beneath the sky, Thus he the constant excellence retains, The simple child again, free from all stains. Who knows how white attracts, yet always keeps himself within black's shade, The pattern of humility displayed,

Displayed in view of all beneath the sky, He, in the unchanging excellence arrayed, Endless return to man's first state has made. Who knows how glory shines, yet loves dismay, nor err for it is pale, behold his presence in a spacious veil, to which men come from all beneath the sky. The unchanging excellence completes its tale, the simple infant man in him we hail. Chapter 28, Section 2. The unwrought material, when divided and distributed, forms vessels. The sage, when employed, becomes the head of all the office of all the office.

of government, and in his greatest regulations he employs no violent measures. Chapter 29, Section 1 If anyone should wish to get the kingdom for himself, and to affect this by what he does, I see that he will not succeed. The kingdom is a spirit-like thing, and cannot be got by active doing. He who would so win it destroys it. He who would hold it in his grasp Loses it

Chapter 29 Section 2 The course and nature of things is such that What was in front is now behind What warmed anon we freezing find Strength is of weakness Off the spoil The store in ruins

Mocks our toil Hence the sage puts away Excessive effort extravagance and easy indulgence. Chapter 30, Section 1 He who would assist a lord of man in harmony with the Tao will not assert his mastery in the kingdom by force of arms. Such a course is sure to meet with its proper return.

Chapter 30, Section 2 Wherever a host is stationed, briars and thorns spring up. In the sequence of great armies, there are sure to be bad years. Chapter 30, Section 3 A skillful commander strikes a decisive blow and stops. He does not dare by continuing his operations

to assert and complete his mastery. He will strike the blow, but will be on his guard against being vain or boastful or arrogant in consequence of it. He strikes it as a matter of necessity. He strikes it, but not from a wish for mastery. Chapter 30, Section 4 When things have attained their strong maturity, they become old.

This may be said to be not in accordance with the Tao, and what is not in accordance with it soon comes to an end. Chapter 31, Section 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. Chapter 31. Section 2. The superior man ordinarily considers the left hand the most honorable 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.

Chapter 31, Section 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 rights. Chapter 32, Section 1

The Tao, considered as unchanging, has no name. Chapter 32, Section 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 chapter thirty two section three 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. Chapter 32, Section 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.

Chapter 32, Section 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. Chapter 33, Section 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. Chapter 33, Section 2. He who does not fail in the requirements of his position continues long. He who dies and yet does not perish has longevity. Chapter 34, Section 1. All pervading is the Great Tao. It may be found on the left hand and on the right.

Chapter 34, Section 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. Chapter 34, Section 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. Chapter 35, Section 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. Chapter 35, Section 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 flavor, though it seems not worth being looked at or listened to,

the use of it is inexhaustible. Chapter 36, Section 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. Chapter 36, Section 2.

The soft overcomes the hard, and the weak, the strong. Chapter 36, Section 3. fishes should not be taken from the deep instruments for the profit of a state should not be shown to the people chapter 37 section one the Tao in its regular course does nothing for the sake of doing it and so there is nothing which it does not do chapter 37 section two

if princes and kings were able to maintain it all things would of themselves be trained transformed by them. Chapter 37, Section 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.

End of Part 1. Chapter 38, Section 1. Those who possessed in highest degree the attributes of the Tao did not seek to show them, and therefore they possessed them in fullest measure. Those who possessed in a lower degree those attributes sought how not to lose them, and therefore they did not possess them in fullest measure. Chapter 38, Section 2 Those who possessed in the highest degree those attributes did nothing with a purpose,

and had no need to do anything. Those who possessed them in a lower degree were always doing and had need to be so doing. Chapter 38, Section 3 Those who possessed the highest benevolence were always seeking to carry it out and had no need to be doing so. Those who possessed the highest righteousness were always seeking to carry it out and had no need to be so doing. Chapter 38, Section 4. Those who possessed the highest sense of propriety were always seeking to show it,

and when men did not respond to it, they bared the arm and marched up to them. Chapter 38, Section 5. Thus it was that when the Tao was lost, its attributes appeared. When its attributes were lost, benevolence appeared. When benevolence was lost, righteousness appeared. And when righteousness was lost, the proprieties appeared.

Chapter 38, Section 6. Now propriety is the attenuated form of leal-heartedness and good faith, and is also the commencement of disorder. Swift apprehension is only a flower of the Tao, and is the beginning of stupidity. Chapter 38, Section 7. Thus it is that the great man abides by what is solid, and eschews what is flimsy, dwells with the fruit, and not with the flower. It is thus that he puts away the one and makes choice of the other.

Chapter 39, Section 1. The things which from of old have got the one, the Tao, are. Heaven which by it is bright and pure. Earth rendered thereby firm and sure. Spirits with powers by it supplied. Valleys kept full throughout their void. All creatures which through it do live. Princes and kings who from it get, the model which to all they give.

All these are the results of the one. Dow. Chapter 39, Section 2. If heaven were not thus pure, it soon would rend. If earth were not thus sure, it would break and bend. Without these powers, the spirit soon would fail. If not so filled, the drought would parch each veil. Without that life, creatures would pass away.

Princes and kings, without that moral sway, however grand and high, would all decay. Chapter 39, Section 3. Thus it is that dignity finds its firm root in its previous meanness, and what is lofty finds its stability in the lowness from which it rises. Hence, princes and kings call themselves orphans, men of small virtue, and as carriages without a knave. Is not this an acknowledgment that in their considering themselves mean they see the foundation of their dignity? So it is that in the enumeration of the different parts of a carriage, we do not come on what makes it answer the ends of a carriage. They do not wish to show themselves elegant-looking as jade, but prefer to be coarse-looking, as

an ordinary stone. Chapter 40, Section 1. The movement of the Tao by contraries proceeds, and weakness marks the course of Tao's mighty deeds. Chapter 40, Section 2. All things under heavens sprang from it as existing and named, that existence sprang from it as non-existent and not named. Chapter 41, Section 1. Scholars of the highest class when they hear about the Tao earnestly carry it into practice. Scholars of the middle class, when they have heard about it, seem now to keep it and now to lose it. Scholars of the lowest class, when they have heard about it, laugh greatly at it. If it were not thus laughed at, it would not be fit to be the Tao.

Chapter 41, Section 2 Therefore the sentence makers have thus expressed themselves, The Tao, when brightest scene, seems light to lack. Who progress in it makes seems drawing back. Its even way is like a rugged track. Its highest virtue from the veil doth rise, Its greatest beauty seems to offend the eyes, And he has most whose lot the least supplies.

Its firmest virtue seems but poor and low. Its solid truth seems change to undergo. its largest square doth yet no corner show a vessel great it is the slowest made loud is it sound but never word it said a semblance great the shadow of a shade chapter forty one section three the tao is hidden and has no name but it is the tao which is skillful at imparting to all things what they need and making them complete chapter forty two Section 1 The Tao produced one 1 produced 2 2 produced 3

3 produced all things All things leave behind them the obscurity out of which they have come and go forward to embrace the brightness into which they have emerged while they are harmonized by the breath of vacancy Chapter 42 Section 2

What men dislike is to be orphans, to have little virtue, to be as carriages without knaves, and yet these are the designations which kings and princes use for themselves. So it is that some things are increased by being diminished, and others are diminished by being increased. Chapter 42, Section 3 What other men thus teach, I also teach. The violent and strong do not. die their natural death. I will make this the basis of my teaching. Chapter 43, Section 1. The softest thing in the world dashes against and overcomes the hardest. That which has no substantial

existence enters where there is no crevice. I know hereby what advantage belongs to doing nothing with a purpose. Chapter 43, Section 2. There are few in the world who attain to the teaching without words and the advantage arising from non-action. Chapter 44, Section 1 Or fame or life, which do you hold more dear? Or life or wealth, to which would you adhere? Keep life and lose those other things. Keep them and lose your life, which brings sorrow and pain more near.

Chapter 44, Section 2. Thus we may see who cleaves to fame rejects what is more great, Who loves large stores, gives up the richer state. Chapter 44, Section 3 Who is content, needs fear, no shame, Who knows to stop, incurs no blame. From danger free, long live shall he. Chapter 45, Section 1

Who thinks his great achievement, achievements poor shall find his vigor long endure. Of greatest fullness deemed avoid, exhaustion ne'er shall stem the tide. Do thou what straight still crooked deem, thy greatest art still stupid seem, and eloquence a stammering scream. Chapter 45, Section 2. Constant action overcomes cold, being still overcomes heat, purity and stillness give the correct law to all under heaven. End of Chapter 45. Part 2.

Chapters 46 through 54. Chapter 46, Section 1 When the Tao prevails in the world, they send back their swift horses to draw the dung carts. When the Tao is disregarded in the world, the war horses breed in the border. lands. Chapter 46, Section 2. There is no guilt greater than to sanction ambition, no calamity greater than to be discontented with one's lot, no fault greater than the wish to be getting.

Therefore, the sufficiency of contentment is an enduring and unchanging sufficiency. Chapter 47, Section 1. Without going outside his door, one understands all that takes place under the sky. Without looking out from his window, one sees the Tao of heaven. The farther that one goes out from himself, the less he knows. Chapter 47, Section 2. Therefore, the sages got their knowledge without traveling, gave their right names to things without seeing them,

and accomplished their ends without any purpose of doing so. Chapter 48, Section 1. He who devotes himself to learning seeks from day to day to increase his knowledge. He who devotes himself to the Tao seeks from day to day to diminish his doing. Chapter 48, Section 2. He diminishes it and again diminishes it till he arrives at doing nothing on purpose. having arrived at this point of non-action, there is nothing which he does not do. Chapter 48, Section 3

He who gets as his own all under heaven does so by giving himself no trouble with that end. If one take trouble with that end, he is not equal to getting as his own all under heaven. Chapter 49, Section 1 The sage has no invariable mind of his own. He makes the mind of the people his mind. Chapter 49, Section 2 To those who are good to me, I am good. And to those who are not good to me, I am also good, and thus all get to be good.

To those who are sincere with me, I am sincere. And to those who are not sincere with me, I am also sincere, and thus all get to be sincere. Chapter 49, Section 3 The sage has in the world an appearance of indecision and keeps his mind in a state of indifference to all. The people all keep their eyes and ears directed to him, and he deals with them all as his children. Chapter 50, Section 1 Men come forth and live, they enter again and die. Chapter 50, 7.

Section 2. Of every 10, three are ministers of life to themselves, and three are ministers of death. Chapter 50, Section 3 There are also three in every 10 whose aim is to live, but whose movements tend to the land or place of death, and for what reason, because of their excessive endeavors to perpetuate life. Chapter 50, Section 4. But I have heard that he who is skilled, in managing the life entrusted to him for a time, travels on the land without having to shun rhinoceros or tiger, and enters a host without having to avoid buff coat or sharp weapon.

The rhinoceros finds no place in him into which to thrust its horn, nor the tiger a place in which to fix its claws, nor the weapon a place to admit its point. And for what reason? Because there is in him no place of death. Chapter 51, Section 1 All things are produced by the Tao, and nourished by its outflowing operation. They receive their forms according to the nature of each, and are completed according to the circumstances of their condition. Therefore, all things without exception honor the Tao and exalt its outflowing operation.

Chapter 51, Section 2 This honoring of the Tao and exulting of its operation is not the result of any ordination, but always a spontaneous tribute. Chapter 51, Section 3 Thus it is that the Tao produces all things, nourishes them, brings them to their full growth, nurses them, completes them, matures them, maintains them, and overspreads them. Chapter 51, Section 4. It produces them and makes no claim to the possession of them. It carries them through their processes and does not vaunt its ability in doing so. It brings them to maturity and exercises no control over them.

This is called its mysterious operation. Chapter 52, Section 1 The Tao which originated all under the sky is to be considered as the mother of them all. Chapter 52, Section 2 When the mother is found, we know what her children should be. When one knows that he is his mother's child and proceeds to guard the qualities of the mother that belong to him, to the end of his life he will be free from all peril. Chapter 52, Section 3

Let him keep his mouth closed and shut up the portals of his nostrils, and all his life he will be exempt from laborious exertion. Let him keep his mouth open and spend his breath in the promotion of his affairs, and all his life there will be no safety for him. Chapter 52, Section 4. The perception of what is small is the secret of clear-sightedness. The guarding of what is soft and tender is the secret of strength. Chapter 52, Section 5.

Who uses well his light, reverting to its source so bright, Will from his body ward all blight, And hides the unchanging from man's sight. Chapter 53, Section 1 If I were suddenly to become known and put into a position To conduct a government according to the great Tao, What I should be most afraid of would be a boastful display. Chapter 53, Section 2.

The great Tao, or way, is very level and easy, but people love the byways. Chapter 53, Section 3 Their courtyards and buildings shall be well kept, but their fields shall be ill-cultivated, and their granaries very empty. They shall wear elegant and ornamented robes, carry a sharp sword at their girdle, pamper themselves in eating and drinking, and have a superabundance of price. property and wealth. Such princes may be called robbers and boasters. This is contrary to the Tao, surely. Chapter 54, Section 1. What Tao's skillful planter plants can never be uptorn. What his skillful arms enfold from him can ne'er be born. Sons shall bring in lengthening line sacrifices to his

Shrine. Chapter 54, Section 2. Dow, when nursed within oneself, his vigor will make true, and where the family it rules, what riches will accrue. The neighborhood where it prevails in thriving will abound, and when tis seen throughout the state, good fortune will be found. Employ it the kingdom o'er, and men thrive all around. Chapter 54. Section 3 In this way, the effect will be seen in the person, by the observation of different cases,

in the family, in the neighborhood, in the state, and in the kingdom. Chapter 54, Section 4. How do I know that this effect is sure to hold thus all under the sky by this method of observation? End of Chapter 54. The Tao Deau-day King, or the Tao and its characteristics by Lao Tse. Translated by James Legge

Part 2 Chapters 55 through 63 Chapter 55, Section 1 He who has in himself abundantly the attributes of the Tao is like an infant. Poisonous insects will not sting him. Fierce beasts will not seize him. Birds of prey will not strike him.

Chapter 55, Section 2 The infant's bones are weak and its sinews soft, but yet its grasp is firm. It knows not yet the union of male and female, and yet its virile member may be excited, showing the perfection of its physical essence. All day long it will cry without its throat becoming hoarse, showing the harmony in its constitution. Chapter 55, Section 3. To him by whom this harmony is known,

the secret of the unchanging Tao is shown, and in the knowledge wisdom finds its throne. All life increasing arts to evil turn, where the mind makes the vital breath to burn. False is the strength, and o'er it we should mourn. Chapter 55, Section 4 When things have become strong, they then become old, which may be said to be contrary to the Tao. Whatever is contrary to the Tao soon ends.

Chapter 56, Section 1 He who knows the Tao does not care to speak about it. He who is ever ready to speak about it does not know it. Chapter 56, Section 2 He who knows it will keep his mouth shut and close the portals of his nostrils. He will blunt his sharp points and unravel the complications of things. He will attemper his brightness and bring himself into agreement with the obscurity of others. This is called the Mysterious Agreement.

Chapter 56, Section 3 Such and one cannot be treated familiarly or distantly. He is beyond all consideration of profit or injury, of nobility or meanness. He is the noblest man under heaven. Chapter 57, Section 1 A state may be ruled by measures of correction. Weapons of war may be used with crafty dexterity, but the kingdom is made one's own only a,

by freedom from action and purpose. Chapter 57, Section 2. How do I know that it is so? By these facts. In the kingdom, the multiplication of prohibitive enactments increases the poverty of the people. The more implements to add to their profit that the people have, the greater disorder there is in the state and clan.

The more acts of crafty dexterity that men possess, the more do strange contrivances appear, the more display there is of legislation, the more thieves and robbers there are. Chapter 57, Section 3. Therefore a sage has said, I will do nothing of purpose, and the people will be transformed of themselves. I will be fond of keeping still, and the people will of themselves become correct. I will take no trouble about it, and the people will of themselves become rich. I will manifest no ambition, and the people will of themselves attain to the primitive simplicity. Chapter 58, Section 1. The government that seems the most unwise, oft goodness to the people best supplies. That which is meddling, touching everything, will work but ill, and disappointment

bring. Misery. Happiness is to be found by its side. Happiness. Misery lurks beneath it. Who knows what either will come to in the end. Chapter 58, Section 2. Shall we then dispense with correction? The method of correction shall by a turn become distortion, and the good in it shall by a turn become evil. The delusion of the people on this point has indeed subsisted for a long time. Chapter 58, Section 3 Therefore the sage is like a square which cuts no one with its angles, like a corner which injures no one with its sharpness. He is straightforward, but allows himself no license. He is bright, but does not dazzle. Chapter 59, Section 1.

For regulating the human in our Constitution and rendering the proper service to the heavenly, there is nothing like moderation. Chapter 59, Section 2 It is only by this moderation that there is effected an early return to man's normal state. That early return is what I call the repeated accumulation of the attributes of the Tao. With that repeated accumulation of those attributes, there comes the same. subjugation of every obstacle to such return. Of this subjugation we know not what shall be the limit, and when one knows not what the limit shall be, he may be the ruler of a state.

Chapter 59, Section 3. He who possesses the mother of the state may continue long. His case is like that of the plant, of which we say that its roots are deep and its flower stalks firm. This is the way to secure that it is a way to secure that it is a plant. its enduring life shall long be seen. Chapter 60, Section 1 Governing a great state is like cooking a small fish.

Chapter 60, Section 2. Let the kingdom be governed according to the Tao, and the manes of the departed will not manifest their spiritual energy. It is not that those manes have not that spiritual energy, but it will not be employed to hurt men. It is not that it could not hurt men, but neither does the ruling sage hurt them. Chapter 60, Section 3 When these two do not injuriously affect each other, their good influences converge in the virtue of the Tao.

Chapter 61, Section 1 What makes a great state is its being like a low-lying, downflowing stream. It becomes the center to which tend all the small states, under heaven. Chapter 61, Section 2. To illustrate from the case of all females, the female always overcomes the male by her stillness. Stillness may be considered a sort of abasement. Chapter 61, Section 3. Thus it is that a great state, by condescending to small states, gains them for itself,

and that small states by abasing themselves to a great state win it over to them. In the one case, the abasement leads to gaining adherence, in the other case to procuring favor. Chapter 61, Section 4. The great state only wishes to unite men together and nourish them. A small state only wishes to be received by and to serve the other. Each gets what it desires, but the great state, Great state must learn to abase itself.

Chapter 62, Section 1. Dow has, of all things, the most honored place. No treasures give good men so rich a grace. Bad men it guards, and doth their ill efface. Chapter 62, Section 2. Its admirable words can purchase honor. Its admirable deeds can raise their performer above others. Even men who are not good are not abandoned by it.

Chapter 62, Section 3. Therefore, when the sovereign occupies his place as the son of heaven, and he has appointed his three ducal ministers, though a prince were to send in a round of symbol of rank large enough to fill both the hands, and that as the precursor of the team of horses in the courtyard, such an offering would not be equal to a lesson of this Tao, which one might present on his knees.

Chapter 62, Section 4. Why was it that the ancients prized this Tao so much? Was it not because it could be got by seeking for it, and the guilty could escape from the stain of their guilt by it? This is the reason why all under heaven consider it the most valuable thing. Chapter 63, Section 1. It is the way of the Tao to act, without thinking of acting, to conduct affairs without feeling the trouble of them, to taste without

discerning any flavor, to consider what is small as great and a few as many, and to recompense injury with kindness. Chapter 63, Section 2. The master of it anticipates things that are difficult while they are easy, and does things that would become great while they are small. All difficult things in the world are sure to arise from a previous state in which they were easy, and all great things from one in which they were small. Therefore, the sage, while he never does what is great, is able on that account to accomplish the greatest things. Chapter 63, Section 3. He who lightly promises is sure to keep but little faith. He who is continually thinking things easy is sure to find them difficult. Therefore, the sage sees difficulty even in what seems easy, and so never has any

difficulties. End of Chapter 63. The Tao de King, or The Tao and its characteristics, by Lao Say, translated by James Legge. Part 2 Chapter 64 to 72. Chapter 64, 2. Chapter 64, 2. 2. Chapter 64, 2. 2. 2. Section 1 That which is at rest is easily kept hold of. Before a thing has given indications of its presence, it is easy to take measures against it. That which is brittle is easily broken.

That which is very small is easily dispersed. Action should be taken before a thing has made its appearance. Order should be secured before disorder has begun. Chapter 64. Section 2. The tree which fills the arms grew from the tiniest sprout. The tower of nine stories rose from a small heap of earth. The journey of a thousand lee commenced with a single step.

Chapter 64, Section 3. He who acts with an ulterior purpose does harm. He who takes hold of a thing in the same way loses his hold. The sage does not act so, and therefore does no harm, but he does not lay hold so, and therefore he does not lose his hold. But people in their conduct of affairs are constantly ruining them when they are on the eve of success. If they were careful at the end, as they should be at the beginning,

they would not so ruin them. Chapter 64, Section 4. Therefore the sage desires what other men do not desire and does not prize things difficult to get. He learns what other men do not learn, and turns back to what the multitude of men have passed by. Thus he helps the natural development of all things, and does not dare to act with an ulterior purpose of his own. Chapter 65, Section 1 The ancients who showed their skill in practicing the Tao did so not to enlighten the people,

but rather to make them simple and ignorant. Chapter 65, Section 2. The difficulty in governing the people arises from their having much knowledge. He who tries to govern a state by his wisdom is a scourge to it, while he who does not try to do so is a blessing. Chapter 65, Section 3. He who knows these two things finds in them also his model and rule, ability to know this model and rule constitutes what we call the mysterious excellence of a governor.

Deep and far-reaching is such mysterious excellence, showing indeed its possessor as opposite to others, but leading them to a great conformity to him. Chapter 66, Section 1 That whereby the rivers and seas are able to receive the homage and tribute of all the valley streams is their skill in being lower than they. It is thus that they are the kings of them all. So it is that the sage, ruler, wishing to be above men, puts himself by his words below them,

and wishing to be before them, places his person behind them. Chapter 66, Section 2. In this way, though, he has his place above them. Men do not feel his weight, nor though he has his place before them, do they feel it an injury to them. Chapter 66, Section 3.

Therefore, all in the world, delight to exalt him, and do not weary of him. Because he does not strive, no one finds it possible to strive with him. Chapter 67, Section 1. All the world says that while my Tao is great, it yet appears to be inferior to other systems of teaching. Now it is just its greatness that makes it seem to be inferior. If it were like any other system, for long would its smallness have been known. Chapter 67, Section 2 But I have three precious things which I prize and hold fast.

The first is gentleness. The second is economy, and the third is shrinking from taking precedence of others. Chapter 67, Section 3. With that gentleness I can be bold With that economy I can be liberal Shrinking from taking precedence of others I can become a vessel of the highest honor Nowadays they give up gentleness

And are all for being bold Economy and are all for being liberal The hindmost place And seek only to be foremost Of all which the end is death Chapter 67 Section 4 Gentleness is sure to be victorious, even in battle, and firmly to maintain its ground.

Heaven will save its possessor by his very gentleness protecting him. Chapter 68 He who endows wars has skill assumes no martial port. He who fights with most goodwill to rage makes no resort. He who vanquishes, yes. yet still keeps from his foes apart, He whose hests man most fulfill, Yet humbly plies his art.

Thus we say he ne'er contends, And therein is his might. Thus we say, men's wills he bends, That they with him unite. Thus we say, like heavens his ends, No sage of old more bright. Chapter 69, Section 1. The Master of the Art of War has said,

I do not dare to be the host to commence the war. I prefer to be the guest to act on the defensive. I do not dare to advance an inch. I prefer to retire afoot. This is called marshalling the ranks where there are no ranks, bearing the arms to fight where there are no arms to bear, grasping the weapon where there is no weapon to grasp, advancing against the enemy where there is no enemy.

Chapter 69, Section 2. There is no calamity greater than lightly engaging in war. To do that is near losing the gentleness which is so precious. Thus it is that when opposing weapons are actually crossed, he who deplores the situation conquers. Chapter 70, Section 1 My words are very easy to know and very easy to practice, but there is no one in the world who is able to to know and able to practice them. Chapter 70, Section 2.

There is an originating and all-comprehending principle in my words, and in authoritative law for the things which I enforce. It is because they do not know these that men do not know me. Chapter 70, Section 3. They who know me are few, and I am on that account the more to be prized. It is thus that the same. sage wears a poor garb of haircloth while he carries his signet of jade in his bosom. Chapter 71. Section 1

To know and yet think we do not know is the highest attainment. Not to know and yet think we do know is a disease. Chapter 71. Section 2. It is simply by being pained at the thought of having this disease that we are preserved from it. The sage has not the disease. He knows the pain that would be inseparable from it, and therefore he does not have it. Chapter 72, Section 1 When the people do not fear what they ought to fear, that which is their great dread will come on them.

Chapter 72, Section 2 Let them not thoughtlessly indulge themselves in their ordinary life. Let them not act as if weary of what that life depends on. Chapter 72, Section 3. It is by avoiding such indulgence that such weariness does not arise. Chapter 72, Section 4. Therefore, the sage knows these things of himself, but does not parade his knowledge. Loves, but does not appear to set a value on himself.

and thus he puts the latter alternative away and makes choice of the former. End of Chapter 72. The Tao de King, or The Tao and its characteristics, by Lao Tse, translated by James Legge. Part 2. Chapter 73 through 81 Chapter 73, Section 1 He Whose Boldness Appeal 3. He whose boldness appears in his daring to do wrong in defiance of the laws is put to death.

He whose boldness appears in his not daring to do so lives on. Of these two cases, the one appears to be advantageous and the other to be injurious. But when heaven's anger smites a man, who the cause shall truly scan. On this account the sage feels a difficulty as to what to do in the former case. Chapter 73, Section 2 It is the way of heaven not to strive, and yet it skillfully overcomes, not to speak, and yet it is skillful in obtaining a reply, does not call, and yet men come to it of themselves. Its demonstrations are quiet, and yet its plans,

are skillful and effective. The meshes of the net of heaven are large, far apart, but letting nothing escape. Chapter 74, Section 1 The people do not fear death. To what purpose is it to try to frighten them with death? If the people were always in awe of death, and I could always seize those who do wrong and put them to death, who would dare to do wrong? Chapter 74, Section 2.

There is always one who presides over the infliction death. He who would inflict death in the room of him who so presides over it may be described as hewing wood instead of a great carpenter. Seldom is it that he who undertakes the hewing instead of the great carpenter does not cut his own hands. Chapter 75, Section 1. The people suffer from famine because of the multitude of taxes consumed by their superiors. It is through this that they suffer famine.

Chapter 75, Section 2. The people are difficult to govern because of the excessive agency of their superiors in governing them. It is through this that they are difficult to govern. Chapter 75, Section 3. The people make light of dying because of the greatness. of their labors in seeking for the means of living. It is this which makes them think light of dying. Thus it is that to leave the subject of living altogether out of view

is better than to set a high value on it. Chapter 76, Section 1. Man at his birth is supple and weak, at his death, firm and strong. So it is with all things, trees and plants in their early growth are soft and brittle, at their death, dry and withered. Chapter 76, Section 2 Thus it is that firmness and strength are the concomitance of death,

softness and weakness the concomitance of life. Chapter 76, Section 3 Hence he who relies on the strength of his forces does not conquer, and a tree which is strong will fill the outstretched arms and thereby invites the feller. Chapter 76, Section 4 Therefore the place of what is firm and strong is below, and that of what is soft and weak is above. Chapter 77, Section 1 May not the way or Tao of heaven be compared to the method of bending a bow?

The part of the bow which was high is brought. low, and what was low is raised up. So heaven diminishes where there is superabundance and supplements where there is deficiency. Chapter 77, Section 2. It is the way of heaven to diminish superabundance and to supplement deficiency. It is not so with the way of man. He takes away from those who have not enough to add to his own superabundance. Chapter 77. Section 3 Who can take his own superabundance and therewith serve all under heaven Only he who is in possession of the Tao

Chapter 77 Section 4 Therefore the ruling sage acts without claiming the results as his He achieves his merit and does not rest arrogantly in it He does not wish to display his superiority Chapter 78 Section 1 There is nothing in the world more soft and weak than water,

and yet for attacking things that are firm and strong, there is nothing that can take precedence of it, for there is nothing so effectual for which it can be changed. Chapter 78, Section 2 Everyone in the world knows that the soft overcomes the hard, and the weak the strong, but no one is able to carry it out in practice. Chapter 78.

Section 3. Therefore, a sage has said, He who accepts his state's reproach is hailed, therefore, its altar's lord. To him who bears men's direful woes, they all the name of king accord. Chapter 78, Section 4. Words that are strictly true seem to be paradoxical. Chapter 79, Section 1. When a reconciliation is effected between two parties after a great animosity, there is sure to be a grudge remaining in the mind of the one who was wrong.

And how can this be beneficial to the other? Chapter 79, Section 2 Therefore to guard against this, the sage keeps the left-hand portion of the record of the engagement, and does not insist on the speedy fulfillment of it by the other party. So, he who has the attributes of the Tao regards only the conditions of the engagement, while he who has not those attributes regards only the conditions favorable to himself. Chapter 79, Section 3

In the way of heaven there is no partiality of love. It is always on the side of the good man. Chapter 80, Section 1 In a little state with a small population, I would so order it that, though there were individuals with the abilities of ten or a hundred men, there should be no employment of them. I would make the people, while looking on death as a grievous thing, yet not remove elsewhere to avoid it. Chapter 80, Section 2 Though they had boats and carriages, they should have no occasion to ride in them.

Though they had buff coats and sharp weapons, they should have no occasion to dawn or use them. Chapter 80, Section 3. I would make the people return to the use of knotted cords instead of the written characters. Chapter 80, Section 4. They should think their coarse food sweet, their plain clothes beautiful, their poor dwellings, places of rest, and their common, simple ways, sources of enjoyment. Chapter 80, Section 5. There should be a neighboring state within,

sight, and the voices of the fowls and dogs should be heard all the way from it to us, but I would make the people to old age, even to death, not have any intercourse with it. Chapter 81, Section 1 Sincere words are not fine, fine words are not sincere. Those who are skilled in the Tao do not dispute about it. The disputations are not skilled in it. Those who know the Tao are not extensively learned. The extensively learned do not know it.

Chapter 81, Section 2. The sage does not accumulate for himself. The more that he expends for others, the more does he possess of his own. The more that he gives to others, the more does he have himself. Chapter 81, Section 3. With all the sharpness of the way of heaven, it injures not. with all the doing in the way of the sage he does not strive. End of Section 2.