John Emmett. All Rights Reserved.

Transcription

1 John Emmett. All Rights Reserved. TAO CLASSIC: Truths can be spoken, but not the absolute truth; therefore a truth suited to discourse wouldn t be the truth itself. What cannot be named is the source itself. Having names is the common denominator of all things. Given this, have no partiality in order to contemplate the mystery. Always have intention to see objectively. These both mean the same, yet differ in definition. My repeating it suggests the profundity of this point. A depth of greater understanding leads to a threshold.

2 Beauty is seen because there is ugliness. Good is known because there is evil. And so... Something and nothing arise from each other. Difficult and easy complement each other. Enduring and brief define each other. High and low rely upon each other. Beginning and end accompanies each other. This is why the sagely person abides without meddling. Carrying on with no talk about instruction, myriad beings rise up in this and none are denied. Quickened, although nothing is claimed. Developed, although nothing is presumed. The task is accomplished, although without resting, only because there is no resting; this is why there is no leaving. 2

3 Not favoring talent, people won't compete. Not treasuring rarity, people won't steal. Not contemplating the desirable, people escape emotional confusion. The Sage leads by emptying people's minds and filling their cores, by calming their ambition and strengthening their foundation. He helps others to forget all they know and desire, and creates confusion in those who think they know. Where action doesn't interfere, nothing is out of order. 3

4 The Tao is empty; used, but never used up. The unfathomable source of all things. It blunts sharpness, frees bonds, softens glare, and settles the dust. Ever present but always hidden. I don't know from whence it comes. It predates God. 4

5 The Tao doesn't take sides; it gives birth to both good and evil. Sages are equally impartial; they welcome both saints and sinners. The Tao is like a bellows: empty with infinite potential. The more you use it, the more it yields; the more you talk of it, the less you understand. Keep to what is in the heart. 5

6 The spirit never dies. The Tao is called the Great Mother. Her gateway is called the universal source. Its everlasting existence is for us to use without effort. 6

7 Heaven and earth are eternal. Why are they? Because they're unborn, so ever living. The sagely person follows behind, and yet their life leads. By their selflessness, they fulfill themselves. 7

8 The greatest good is like water, which benefits all beings without trying to. It is content with taking positions others disdain. And as such is like the Tao. In dwelling, value placement. In heart, value mystery. In relations, value kindness. In words, value sincerity. In belief, value harmony. In work, value helpfulness. In action, value timeliness. No conflict: No resentments. 8

9 To support doing things won't compare with someone's restraint. Keep sharpening your blade and it will blunt. Amass riches and no one can guard it. Wealth and title breed insolence, and misfortune follows. Step back when the work is completed. Uphold the way of heaven thusly. 9

10 Can you embrace unity and accept no separation, shaping the soul? Can you cultivate life's energy, gathering gentleness as the infant can? Can you see without blemish of definition? Can you be without interfering? Opening and closing the gateway of heaven, can you play the role of the feminine? Can your mind simplify the surrounding land, but you yourself never interfere? To give birth and nurture, yet not hold on, to act and not expect, to master, yet not control: this describes the deep power. 10

11 Thirty spokes share the same axis; it's the center hole that gives it usefulness. Shape clay to form a vase; it's the emptiness inside that gives it usefulness. Cut entrance and windows to create a home; it's the inner space that gives it usefulness. In this way being serves to create advantage in what has no purpose. 11

12 Pretty colors blind the eye. Pleasant sounds deafen the ear. Exotic flavors jade the taste. Racing thoughts weaken the mind. Many desires wither the heart. The sagely person considers the appetites and doesn't serve them, lets go and chooses the here and now. 12

13 What does it mean, to be in favor or disgrace is to live in fear? We fear to lose or win it. What does it mean that gratification and suffering arise from the same source? They both start with desire. Being worthy of serving all, is to be humble. Love the world as yourself, then you can care for all things. 13

14 Look, nothing to see. Colorless. Listen, nothing to hear. Soundless. Reach, nothing to grasp. Intangible. Indefinable, these three are joined as one. Above, not bright; Below, not dark: The endless line does not permit description. It returns to nothingness. The form of the formless, the image of the image-less. There is no beginning or end. Unknown to all, but you can be it. Recognize the timeless source: the key to wisdom. 14

15 The ancients were wondrous and subtle. They were too deep to know. And because of this, all we can do is describe their conduct. They were careful, as someone crossing an iced-over stream. Alert as a warrior. Polite and quiet as a guest. Yielding, like ice about to break up. Authentic, they were like uncut wood. Empty as a valley. Mysterious, like deep water. Who can be still, until arriving at clarity? Who can be at peace, until arriving at vitality? The Sage has no craving. Not seeking to be full, they don't need renewal. 15

16 Empty and still the mind. The Self watches as things arise, fall, and return to the source. This is called stillness. Stillness is returning to a higher order. This return speaks of the enduring. To know it you become all-embracing and impartial, like a king. Kings are like heaven, one with the Way. Immersed in the Way, life works, and when death comes, you are ready. 16

17 When the Sage governs, his presence is hardly noticed. Next best is a leader people love. Lower, is one they fear. Worst of all are the despised. If trust isn't complete, you create liars. When the Sage rules, good things are accomplished, and the people say, "We did it ourselves." 17

18 Forgetting the Way, kindness and morality appear. When knowledge and the learned come forth, there is the grand pretense. When families have no harmony, there are obedient children and devoted parents. When the country and its rulers are in disarray, there will be patriotism and public service. 18

19 End holiness and sophistication and people benefit a hundred-fold. End morality and justice and people do the right thing. End ingeniousness and profit and people won't steal. These three suggest how to manage a civilization, but they lack a foundation. Therefore, it is more important to see the ordinary. To cherish one's true nature. To reduce self-interest and lessen desire. 19

20 Sever ties with doctrine and end your anxiety. What difference between yes and no? What difference between good and bad? Must you value what others value, avoid what others avoid? How silly! Others are excited, as though at a party. I alone am tranquil and expressionless, like an infant too young to smile. I alone have nowhere to be. Others have abundance, while I alone seem left out. My simple emotions are so confused. Ordinary people are bright and cheerful, I alone am dark. Ordinary people are sharp and clever, I alone am dull and stupid. I drift like waves of the sea, blowing aimlessly as the wind. I alone am different, in that I value seeking food from the Great Mother. 20

21 The greatest nature of expression is to simply follow the Way. The Way is elusive and mysterious. It's elusive, how can you be at one with it? Let go of ideas. It's mysterious, how can it make you radiant? Because you allow it. The essence is real, and therein lies faith. From long, long ago its meaning hasn't faded. It saw the beginning of everything. How do I know? I look within and see. 21

22 If you want perfect, be humble. To straighten, experience crooked. Before full is possible, empty yourself. Seeking to be restored, allow rest. To be reborn, die first. If you want it all, let it all go. Therefore, the sagely person embraces the one and sets an example. Not displaying their self, they shine. Not justifying their actions, they're selfevident. Not forcing, they achieve results. Not in conflict, they have no one to contend with. Of antiquity Sages have said, "Yield to overcome." It isn't just empty talk. Live the Way, and all will come to you. 22

23 Speaking little is natural. Whirlwinds don't outlast the morning. Violent rains seldom last all day. Heaven and earth make such weather. If they don't continue, people need not either. People open to the Way are at one with it. People open to insight can use it. People open to loss can accept it. Open yourself to the Way, and everything will take care of itself. 23

24 Standing on tiptoe or rushing ahead, you cannot be sure or go far. Showing off and pushing, you cannot shine or progress. Boasting and bragging, you cannot achieve or endure. To abide in the Way, do what needs to be done, then step back. 24

25 There existed a reality in chaos, yet perfect, before creation and the universe came to be. Tranquil and empty, established without renewal. Mother to all. Not knowing its name, we call it the Tao. It flows in its greatness, far away. Then it returns. So the Tao is great, and heaven, and the earth, and humans are as well. These are the four great powers. People follow earth, earth follows heaven, heaven follows the Tao. The Tao follows itself alone. 25

26 Heavy is the root of light; calm is superior to agitation. And so the Sage travels all day, not losing touch. No matter how glorious the views, he remains unattached. Why should the master of all act lightly? To be light he loses his root, To be restless he loses his control. 26

27 A Sage s life has no trace of harming others. He speaks without fallacies. He doesn't rely on thinking ahead, or plans. A Sage is reticent, his secrets won't be easy to expose. His safety is assured, so he doesn t fear. Thus a sagely person is able to make the most of people and situations. This is called practicing wisdom. Good people teach the bad; it's the job of the good to do so. Those who don't respect their teacher, or cherish their student will go astray. This describes an important mystery. 27

28 When you know the yang yet keep to the yin, you dwell in heaven's ravine. Your virtue will not leave. And when your virtue doesn't leave, you return to childhood. Knowing light yet staying dark, you're a pattern for the world. If you're a pattern for the world, the Way will be in you, and there's nothing you cannot do. Knowing honor yet keeping humility, you dwell in heaven's valley. Your virtue is complete. When your virtue is complete, you are as uncut wood. When wood is split up, it becomes useful things. Sagely people are used to make into leaders. Hence, "A great authority doesn't divide. 28

29 Do you desire to interfere with things? I observe this will never reach satisfaction. All under heaven is a spiritual instrument, not suited to interference at all. Trying to change it, you corrupt it. Trying to hold it, you lose it. And so sometimes things lead, other times lag behind. Sometimes breathing is hard, other times easy. Sometimes there is strength, other times weakness. Sometimes things are held up, other times ruined. Thus, the sagely person avoids extremes, indulgence and extravagance. 29

30 A Taoist doesn't counsel a leader to use force in conquest, because it backfires. Where an army camps, thorns flourish. The aftermath brings bad harvests. Good leaders succeed, then rest, not presuming to seize. They succeed without glorifying, or boasting, or being prideful, succeed without reaching satisfaction, succeed and still without force. A person grown strong will soon grow frail. This does not describe the Way. What is the Way is eternal. 30

31 Weapons are tools of violence, hated by all of creation. Followers of the Way never use them. Weapons are tools of fear, not chosen by gentle people, to be used only when no choice is left, and only with utmost restraint. To see beauty in victory, is to rejoice in the murder of others, and to enjoy that, you cannot fulfill yourself. Loss is observed for the lives taken, and empathy, and mourning. Victory must be observed like a funeral. 31

32 The Tao is forever undefined. Insignificant, yet no one presumes to master it. If leaders could harness it, all would submit, and heaven and earth unite, raining sweet dew. By nature it would fall equally on all, with no order that it be so. Once divided, the parts need labels. There are enough labels. One must know when to stop, and thereby avoid trouble. The Way is like a river flowing home to the sea. 32

33 To comprehend another is intelligence. To comprehend oneself is lucidity. To conquer another requires strength. To conquer oneself requires true power. Knowing you have enough is to be prosperous. Resolve is a sign of will. Not losing your place is to endure. To die but last in memory, one is truly long lived. 33

34 The vast Tao spreads everywhere indeed; left, right. All of creation depends upon this, and none are denied. The tasks are achieved without claim. All are cared for, yet without assuming control. Ever lacking desire, it can be classed with the small. All return here, and still without acting as leader. It is great. So in the end, the sage has never made himself great. And thus realizes greatness. 34

35 Keep yourself centered in the Way. For there lies peace and serenity. The passerby may linger for music and fine food. But the Way which is expressed in words seems without substance or flavor. When looked at, there is not enough to satisfy the sight. When listened for, there is not enough to hear. Yet when used, it is inexhaustible. 35

36 When desiring to shrink something, first allow it to expand. When desiring to weaken something, first allow it empowerment. When desiring to abolish something, first allow it promotion. When desiring to take away something, first allow it to be given. This describes a subtle discernment. The yielding and weak overcomes the firm and strong. Let your work be a mystery. Only show results. 36

37 The Way never does anything, yet through it all things are accomplished. If powerful people could hold themselves in it, all of creation would soon be transformed. And if they felt desire, I'd subdue them with the nameless, the natural. No form, no desire. With no desire, there is tranquility. And in this way all would be peaceful. 37

38 VIRTUE CLASSIC: True virtue isn't aware of itself. Trying lacks virtue. A Sage takes no action and has no motive. Ordinary people act with motive. Benevolent people act without motive. Righteous people act with motive. Moral people inevitably roll up their sleeves and use force. So: when the Way is lost, there is virtue. Losing virtue, there is benevolence. Losing benevolence, there is righteousness. Losing righteousness, there is morality. Morality is but a pretense of loyalty and sincerity, and the beginning of disorder. So responsible people abide in the depth not the surface, in the fruit not the flower. Seeing the illusion, they keep to reality. 38

39 Of antiquity that which attained oneness: Heaven attained oneness and became pure, earth became peaceful, spirit became sacred, the valley became abundant, all of creation attained oneness and became alive, leaders and rulers came to regulate all under heaven. Their oneness makes them what they are. Without oneness heaven rips, earth cracks apart, spirit is lost, the valley dries up, all of creation dies out, and leaders and rulers have no importance. The Sage regards each part with compassion, because he realizes the oneness. His practice is humility. He appears to be a common stone, not a glittering jewel. 39

40 Returning is the movement of the Way. Yielding is the way of the Way. All of creation arises out of being. Being arises out of non-being. 40

41 When the wise hear of the Way, they endeavor to practice it. When average people hear, they sometimes inquire and sometimes lose interest. The foolish laugh about such things. If they didn't laugh, it wouldn't be the Way. And so: The Way's brightness seems like darkness. Following the Way forward seems to go back. The plain Way seems hard going. The summit of power seems like a valley. Great purity seems soiled. Abundant character seems hardly satisfying. Great love seems indifferent. Great wisdom seems childish. The best boundary seems to have no corners. Great art seems artless. The perfect pattern is without shape. The Way is hidden and without definition. Only the Way nourishes and brings everything to fulfillment. 41

42 The Tao begot one. One begot two. Two begot three. All three begot all of creation. All of creation carries yin on its shoulders and embraces yang in its arms. When combined, there is harmony. Others dislike orphans, widowers, outcasts. Yet this is how the king and lords describe themselves. For you gain by losing. And what you win, you ve lost. I teach as others do: Violence and aggression destroy themselves. This is the teaching of an elder. 42

43 What's softest overcomes the hardest. That without substance enters the impenetrable. The lessons without words and the benefits of not doing are attained by very few. 43

44 Reputation or life: which is dearer? Money or happiness: which has more value? Gain or loss: which is more destructive? Attachment is very expensive. The more accumulated is more lost. To know what is enough is without disgrace. To know when to stop is without hardship. This is the easy way to endure. 44

45 Great perfection may appear deficient. Yet one's work isn't impaired. The greatest fulfillment may appear empty. Yet one's work isn't futile. Greatest direction may appear bent. Greatest artfulness may appear crude. Greatest eloquence may appear stammered. Haste conquers the hesitation. Patience conquers the eagerness. Resolution and tranquility set things in order. 45

46 When people remember the Way, even steeds are used to haul manure. When people forget the Way, fighting steeds are bred throughout the frontier. Of error, there is none greater than desire. Of suffering, there is none greater than failure to recognize sufficiency. Of wrongs, there is none greater than greed for possession. And so to know sufficiency is enough to know. 46

47 Rather than going outside, understand nature. Rather than looking out the window, perceive heaven's way. As you depart farther beyond, your knowledge is less. So the sagely person need not wander and yet still understands. Need not look and yet still describes. Need not interfere and yet still achieves. 47

48 Working at learning, each day you gain. Working at the Way, each day you lose. Less and less you force things, until finally you find yourself in non-action. When nothing is done, nothing is left undone. Mastery is letting things take their course. It cannot be gained by interfering. 48

49 The Sage has no mind of her own. She works with other people's minds. She is good to good people. And bad. Because this is true goodness. She trusts people who are true. And false. Because this is true trust. The sagely person unites and adopts all under heaven. She combines the hearts and minds of the people. All pay heed with their ears and eyes. The sagely person treats them like her own children. 49

50 To look for life is to find death. Those who live life for its richness approach the domain of death, through the same organs that give us life. Traveling the country, the adept at sustaining life meet no danger. They need not fear weapons in battle. There is nowhere for a tiger to stick its claws; and for the sword, nowhere for its point to pierce. Why is this so? Because they have no place for death to enter. 50

51 Every being is an expression of the Way. Born perfect, free, taking a body, letting circumstance shape it. All respect and honor the Way, and this is why. Thusly the Way gives things life, raises, sustains, and brings them up. Shelters, heals, nurtures, protects. It creates but doesn't possess. Acting, but not expecting. Leading, but not ruling. This describes profound power. 51

52 The source of the universe is the mother of all things. Knowing the mother, you also perceive her children. Having perceived them, yet staying with the mother, death is nothing to fear. Shut your mouth and a lifetime is without effort. Open your mouth and to the end of a lifetime, there is no relief. Perceiving the small may be called clarity. To keep gentle may be called strength. Make use of that which is revealed, and return to your own clarity. Do nothing to leave behind your being for injury, this describes practicing survival. 52

53 Let my resolve be the understanding, that I'll keep to the path, and I have only distractions to fear. The path is very ordinary, and people love detours. When the upper class is spoiled, the fields have weeds and the granaries are empty; when people dress in fine clothes and spend money on weapons instead of cures; when the poor have no way out, this is robbery, this is chaos. It is not the Way. 53

54 Those firmly established won't be uprooted. What's properly accepted won't be taken away. Posterity therefore honors it for generations. Practice this within oneself and you become authentic. Practice this inside the family and your family will be plentiful. Practice this in your country and your country will be an example. Practice this in the world and the world will rejoice. How do I know this? I feel it to be so. 54

55 To embody virtue with fullness, is comparable to a child. The wasps don't sting them; wild animals don't pounce upon them; birds of prey don't attack. Their bones are soft and muscles gentle, and yet still their grip is strong. Not yet knowing the union of male and female, their virility is strong. Crying all day, and yet still not becoming hoarse. This is harmony. Knowing harmony is knowing what's eternal. Knowing what's eternal is clarity. Enrichment of life may be called fortunate. Controlling breath may be called power. But mighty people grow frail. This is off the path. Off the path is an early end. 55

56 Those who preach don't understand. Those who understand don't preach. Shut your mouth, guard your senses, blunt your sharpness, untie your knots, shade your brightness, be as one with your world. This may be called profound oneness. Since this is not likely found by attachment, not found by separation, not found by favor, not found by suffering, not found by esteem, not found by humility, this becomes precious to all under heaven. 56

57 Use principle to order the country. Deceive in war. Rule all under heaven by non-action. How do I know that? By this: The more laws and restrictions, the poorer people become. The better the weapons, the more trouble in the land. The more ingenious and clever people are, the stranger things become. The louder the calls for law and order, the more thieves multiply. Therefore the Sage says: I will do nothing to interfere and then others on their own will reform. I practice non-action, and people take care of themselves. I choose tranquility, and people govern themselves. I am not involved, and people prosper on their own. I have no desires, and people return to simplicity. 57

58 When the government is subdued the people are placid. When the government is severe the people are discontented. It is misery that happiness depends on. And in happiness that misery lies in ambush. Who knows where it will end? There is no fixed order. The order reverts to the ominous. People's state of confusion has existed for a long time. Therefore, the Sage is content to be an example. She is meticulous without conflict, exacting without cutting, to the point without offending, luminous without shining. 58

59 When leading others and working for heaven, there is nothing like moderation. A moderate person is free from their own ideas. As tolerant and all-pervading as sunlight, as firm and supple as a tree in the wind, they have no destination in view and make use of whatever life offers. Now the country's source is suited for the purpose of enduring. This is called having deep roots and secure foundation. It is the way of long life and far sight. 59

60 Handling a large country is much like frying a small fish. You spoil it with too much poking. Using the Way to govern, evil won't have power. Not that it doesn't, but you'll be able to avoid it. Not opposing evil, it vanishes on its own. 60

61 The greater realms are like low land. They're the meeting place of all under heaven, the feminine. The feminine, through stillness, overcomes the male. Using stillness and playing submissive. Therefore if a great realm submits to a small realm, it will dominate the small realm. And if a small realm submits to a great realm, it can dominate the great realm. To dominate, you must yield. The large realm desires to unite others, while the small realm desires to serve. If both get what they want, then the large realm should be underneath. 61

62 The Way is all of creation's sanctum. A good person's jewel and the bad person's refuge. Fine speech is for commerce; admirable conduct for advancing. But when someone has small skill, what's the point of wasting what they offer? Thus when establishing the powerful, or appointing the leaders, though there may be a large tribute to offer, this isn't as good as being still and offering the Way. Why did the ancient ones honor the Way? Wasn't it said: "Seek and you'll find. Sin is forgiven." So this becomes precious to all under heaven. 62

63 Practice non-action. Get involved without working. Savor without tasting. Regard the greatness as ordinary. Repay ill-will with virtue. Map out the tedious while it is still small. Difficult endeavors appear easy. Great tasks are made of small achievements. This is how the sagely person concludes without assuming greatness. And so is able to fulfill their success. Taking things lightly makes things worthless, and taking it too easy makes it hard, so the sagely person, by confronting difficulty, avoids it. 63

64 It's easy to hold that which is secure, easy to plan what hasn't begun. It's easy to shatter that which is delicate, easy to scatter little things. Create a thing before it comes to be. Manage something while not yet confused. A tree which fills an arm's embrace has grown from a tiny sprout. A tower which reaches nine stories begins as baskets of earth. A journey of a thousand miles begins with a single step. He who interferes spoils things, he who grabs loses things. Wise people don't act, and so don't spoil. They don't grasp and so do not lose. People usually fail near the end. So take care at the end as well as the beginning, and there will be no failure. Thus, the sagely person is inclined to do without desires. They don't prize precious things. They learn not to be learned. They turn back to what others have strayed from, and thereby help all of creation to realize its way. But they don't presume to interfere. 64

65 The ancients who practiced the Way didn't try to awaken others, but kept them simple. Others have difficulty ruling, due to cleverness. These type of rulers cheat the country. Those who rule without cleverness enrich the land. To understand this is to have a model. To understand the model is mysterious power. Mysterious power goes deep, it's truly far reaching, helping creation turn back by itself, thus reaching a grand harmony. 65

66 Why is the sea ruler of the hundred rivers? Due to being beneath them. And so empowered. When guiding others, consider humility. To lead, follow behind. In this way the sagely person stays above and yet still others won't be oppressed. Stays ahead and yet still others won't be injured. This is how all under heaven gladly support them and yet still won't tire of them. Because they don't compete, they meet no competition. 66

67 All under heaven call my way great and unequaled. Because it's great, it's different. Were it not different it may have diminished after so long. Now I claim three treasures. Grasp then guard these. The first one may be called compassion, the second restraint, and the third to avoid presuming to act as the world's leader. Today people forsake compassion to be more courageous; they forsake restraint to be more unreserved; they forsake coming after to be ahead. This is stupid. As a rule compassion used in war leads to victory. Used in protection it leads to security. Heaven would aid and protect one by compassion. 67

68 The student skilled in achievement isn't argumentative. The fighter skilled in battle doesn't get enraged. The rivals skilled in subduing aren't vengeful. The employer skilled in putting people to use, places himself below them. This is the virtue of not struggling. This describes applying other people's energy. This is called the worthy of heaven. It is the attainment of the ancients. 68

69 Military strategists have a saying: We won't venture to act as the superior, and instead act as the guest. We won't venture to advance an inch, and instead retreat a foot. This describes proceeding without movement. Rolling up your sleeves without showing your arms. To overthrow without a fight. Seizing without force. Of mistakes there is not one more critical than to underestimate the opponent. Underestimating the opponent is to risk losing my treasures. And so when contending armies meet, the one who feels compassionate is the true victor. 69

70 My words are quite simple to understand and so very easy to practice. Yet of all under heaven, none are competent of understanding, and not one is capable of practicing them. These words have lineage, and as works have a mastery. Only because these are rarely known, I am rarely known. Thus I am valued. This is why the sagely person wears common clothing, and holds jade in their heart. 70

71 To know you are ignorant is best. Not knowing your ignorance is flaw. Therefore, the sagely person's not being flawed, comes from recognizing their ignorance. 71

72 When others aren't afraid of the fearsome, it follows that mighty fearsomeness comes to pass. Do nothing to constrict the situation where they live. Avoid wearying their reasons for living. If you interfere, there will be no freedom from weariness. So the sagely person knows but doesn't display their nature. They cherish but don't venerate themselves, letting go and choosing love. 72

73 Adventure combined with boldness may entail death. Adventure without it entails survival. Either of these may at times be rewarding and at times be destructive. That which heaven disdains--who comprehends the reasons? This is why the sagely person watches out for troublesome results. Heaven's truth doesn't contend, although will skillfully succeed. It doesn't verbalize, although will skillfully reply. It doesn't summon, although will naturally attract. It is detached from reality, although will skillfully arrange. Heaven's web is vast and wide, with loose mesh, although nothing slips away. 73

74 When the citizens don't fear death, then you cannot deter crime with execution. If they fear dying, and if breaking the law means execution, who would dare to break it? When people fear death and are decent, there's always an executioner. To take the executioner's place is to take the place of a great carpenter. You would hurt yourself with his tools. 74

75 People starve because the elite consume too much. This is behind the hunger. Others rebel, the elite oppress them. This is behind the rebellion. People don't value life, the elite make it too costly. This is behind their indifference. Those who don't live for the sake of living are of great value. 75

76 When born, people are yielding and soft. When dead, they're hard and stiff. While alive, plants and trees are supple and delicate, but withered and tough when they die. And so the hard and inflexible are disciples of death. The yielding and soft are disciples of life. An unyielding army never wins in battle. A tree that doesn't yield easily breaks. The hard and tough belong below. The yielding and soft belong above. 76

77 Compare heaven to the drawing of a bow. What's high comes low, what's low is raised. The abundant are diminished. The incomplete is added to. Heaven's way decreases surplus, adds to the insufficient. Man's way is not like this. He takes from those who have little and gives to those who have too much. What person has more than enough and gives it to the world? Only those who keep the Way. Therefore the sagely person acts without clinging, achieves without lingering, without ambition to display their ability. 77

78 Under heaven there is nothing more yielding than water, and yet still as it works on the hardened and strong, nothing is better. Because no way's easier, the gentle overcomes firm, yielding overcomes strong. Everybody knows it, yet no one puts it into practice. So the sagely person says: To claim the land's shame is being king. Straightforward, it may seem reversed. 78

79 When reconciling great hostility, usually there's lingering resentment. How could this be good? This is why the sagely person keeps their part of the contract and doesn't make demands on others. Real worth is to look after duty. Those without worth insist on their claims. The Way of heaven is without alliance. Yet as a rule favors good people. 79

80 Shrink the country, thin out the population. Ensure that there are tens and hundreds of people with specialties and yet no longer relied on. So that others respect their death and don't travel far. Though there be ships and vehicles, no one uses them. Though there be armor and weapons, no one parades them. To savor their food, admire their attire, secure their homes, and enjoy their customs. The neighboring lands may overlook one another, and the noise of fowl and hounds is heard, yet the people die without having visited. 80

81 Sincere words aren't embellished; embellished words aren't sincere. Wise people don't argue their point; people who argue their point aren't wise. The Sage is free of attachment. The more he gives of himself, the more joy he receives. Doing for others, the more he has. Heaven's way is to benefit, without doing harm. A sagely person of the Way helps without contending. 81

82 The Legend Traditional accounts state that Lao tzu grew weary of the moral decay of the city and noted the kingdom's decline. At the age of 160, he ventured west to live as a hermit in the unsettled frontier. At the western gate of the city, or kingdom, he was recognized by a guard. The sentry asked the old master to produce a record of his wisdom. The resulting book is said to be the Tao te Ching. 82

83 83