Tao Te King (Dao h Ching) | Page 3

name it 'the Inaudible.'
We try to grasp it, and do not get hold of it, and we name it 'the Subtle.'
With these three qualities, it cannot be made the subject of description;
and hence we blend them together and obtain The One.
2. Its upper part is not bright, and its lower part is not obscure.
Ceaseless in its action, it yet cannot be named, and then it again returns
and becomes nothing. This is called the Form of the Formless, and the
Semblance of the Invisible; this is called the Fleeting and
Indeterminable.
3. We meet it and do not see its Front; we follow it, and do not see its
Back. When we can lay hold of the Tao of old to direct the things of the
present day, and are able to know it as it was of old in the beginning,
this is called (unwinding) the clue of Tao.
15. 1. The skilful masters (of the Tao) in old times, with a subtle and
exquisite penetration, comprehended its mysteries, and were deep (also)
so as to elude men's knowledge. As they were thus beyond men's

knowledge, I will make an effort to describe of what sort they appeared
to be.
2. Shrinking looked they like those who wade through a stream in
winter; irresolute like those who are afraid of all around them; grave
like a guest (in awe of his host); evanescent like ice that is melting
away; unpretentious like wood that has not been fashioned into
anything; vacant like a valley, and dull like muddy water.
3. Who can (make) the muddy water (clear)? Let it be still, and it will
gradually become clear. Who can secure the condition of rest? Let
movement go on, and the condition of rest will gradually arise.
4. They who preserve this method of the Tao do not wish to be full (of
themselves). It is through their not being full of themselves that they
can afford to seem worn and not appear new and complete.
16. 1. The (state of) vacancy should be brought to the utmost degree,
and that of stillness guarded with unwearying vigour. All things alike
go through their processes of activity, and (then) we see them return (to
their original state). When things (in the vegetable world) have
displayed their luxuriant growth, we see each of them return to its root.
This returning to their root is what we call the state of stillness; and that
stillness may be called a reporting that they have fulfilled their
appointed end.
2. The report of that fulfilment is the regular, unchanging rule. To
know that unchanging rule is to be intelligent; not to know it leads to
wild movements and evil issues. The knowledge of that unchanging
rule produces a (grand) capacity and forbearance, and that capacity and
forbearance lead to a community (of feeling with all things). From this
community of feeling comes a kingliness of character; and he who is
king-like goes on to be heaven-like. In that likeness to heaven he
possesses the Tao. Possessed of the Tao, he endures long; and to the
end of his bodily life, is exempt from all danger of decay.
17. 1. In the highest antiquity, (the people) did not know that there were
(their rulers). In the next age they loved them and praised them. In the

next they feared them; in the next they despised them. Thus it was that
when faith (in the Tao) was deficient (in the rulers) a want of faith in
them ensued (in the people).
2. How irresolute did those (earliest rulers) appear, showing (by their
reticence) the importance which they set upon their words! Their work
was done and their undertakings were successful, while the people all
said, 'We are as we are, of ourselves!'
18. 1. When the Great Tao (Way or Method) ceased to be observed,
benevolence and righteousness came into vogue. (Then) appeared
wisdom and shrewdness, and there ensued great hypocrisy.
2. When harmony no longer prevailed throughout the six kinships, filial
sons found their manifestation; when the states and clans fell into
disorder, loyal ministers appeared.
19. 1. If we could renounce our sageness and discard our wisdom, it
would be better for the people a hundredfold. If we could renounce our
benevolence and discard our righteousness, the people would again
become filial and kindly. If we could renounce our artful contrivances
and discard our (scheming for) gain, there would be no thieves nor
robbers.
2. Those three methods (of government)
Thought olden ways in elegance did fail
And made these names their want of worth to veil;
But simple views, and courses plain and true
Would selfish ends and many lusts eschew.
20. 1. When we renounce learning we have no troubles.
The