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THE TAO TE CHING,
OR
THE TAO AND ITS CHARACTERISTICS
by Lao Tzu
translated by James Legge
(Edited by Zee Sing*)
Selection 1.
The Tao that can be trodden is not the enduring and
unchanging Tao. The name that can be named is not the enduring and
unchanging name.
Conceived of as having no name, it is the Originator of heaven
and earth; conceived of as having a name, it is the Mother of all
things.
Always without desire we must be found,
If its deep mystery we would sound;
But if desire always within us be,
Its outer fringe is all that we shall see.
Under these two aspects, it is really the same; but as development
takes place, it receives the different names. Together we call them
the Mystery. Where the Mystery is the deepest is the gate of all
that
is subtle and wonderful.
All in the world know the beauty of the beautiful, and in doing
this they have (the idea of) what ugliness is; they all know the
skill
of the skilful, and in doing this they have (the idea of) what the
want of skill is.
So it is that existence and non-existence give birth the one to
(the idea of) the other; that difficulty and ease produce the one
(the
idea of) the other; that length and shortness fashion out the one
the
figure of the other; that (the ideas of) height and lowness arise
from
the contrast of the one with the other; that the musical notes and
tones become harmonious through the relation of one with another;
and
that being before and behind give the idea of one following another.
Therefore the sage manages affairs without doing anything, and
conveys instructions without the use of speech.
All things spring up, and there is not one which declines to show
itself; they grow, and there is no claim made for their ownership;
they go through their processes, and there is no expectation (of
a
reward for the results). The work is accomplished, and there is
no
resting in it (as an achievement).
The work is done, but how no one can see;
'Tis this that makes the power not cease to be.
Not to value and people of superior ability is the way to
keep the people from rivalry among themselves; not to prize articles
which are difficult to procure is the way to keep them from becoming
thieves; not to show them what is likely to excite their desires
is
the way to keep their minds from disorder.
Therefore the sage, in the exercise of his government, empties
their minds, fills their bellies, weakens their wills, and strengthens
their bones.
The sage 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.
We should blunt our sharp points, and unravel the complications
of
things; we should attemper our brightness, and bring ourselves into
agreement with the obscurity of others. How pure and still the Tao
is, as if it would ever so continue!
I do not know whose son it is. It might appear to have been before
God.
Heaven and earth do not act from (the impulse of) any wish to be
benevolent; they deal with all things as the dogs of grass are dealt
with. The sages do not act from (any wish to be) benevolent; they
deal with the people as the dogs of grass are dealt with.
May not the space between heaven and earth be compared to a
bellows?
'Tis emptied, yet it loses not its power;
'Tis moved again, and sends forth air the more.
Much speech to swift exhaustion lead we see;
Your inner being guard, and keep it free.
The valley spirit dies not, aye the same;
The female mystery thus do we name.
Its gate, from which at first they issued forth,
Is called the root from which grew heaven and earth.
Long and unbroken does its power remain,
Used gently, and without the touch of pain.
Chapter: 1, 2,
3, 4,
5, 6 ,
7, 8,
9, 10,
11, 12,
13
Selection 1, 2,
3, 4,
5, 6,
7, 8,
9, 10,
11, 12,
13, 14,
15
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*Because the Legge translation is rather old, it
has been edited slightly to update the language to a more contemporary
standard.
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