Vast as is the universe, its phenomena are regular. Countless though its contents, the laws which govern these are uniform. Many though its inhabitants, that which dominates them is sovereignty. Sovereignty begins in virtue and ends in God. Therefore it is called divine. Of old, the empire was under the sovereignty of inaction. There was the virtue of God,—nothing more. Words being in accordance with Tao, the sovereignty of the empire was correct. Delimitations being in accordance with Tao, the duties of prince and subject were clear. Abilities being in accordance with Tao, the officials of the empire governed. The point of view being always in accordance with Tao, all things responded thereto. Thus, virtue was the connecting link between God and man, while Tao spread throughout all creation. Men were controlled by outward circumstances, applying their in-born skill to the development of civilised life. This skill was bound up with the circumstances of life, and these with duty, and duty with virtue, and virtue with Tao, and Tao with God. Therefore it has been said, "As for those who nourished the empire of old, having no desires for themselves, the empire was not in want. They did nothing, and all things proceeded on their course. They preserved a dignified repose, and the people rested in peace." The Record says, "By converging to One, all things may be accomplished. By the virtue which is without intention, even the supernatural may be subdued."
The (state of) vacancy should be brought to the utmost degree, and that of stillness guarded with unwearying vigour. All things alike go through...
(16) 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. 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.
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...
(39) 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 (Tao). If heaven were not thus pure, it soon would rend; If earth were not thus sure, 'twould break and bend; Without these powers, the spirits soon would fail; If not so filled, the drought would parch each vale; Without that life, creatures would pass away; Princes and kings, without that moral sway, However grand and high, would all decay. 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 nave.' 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.
The Tao in its regular course does nothing (for the sake of doing it), and so there is nothing which it does not do. If princes and kings were able...
(37) The Tao in its regular course does nothing (for the sake of doing it), and so there is nothing which it does not do. If princes and kings were able to maintain it, all things would of themselves be transformed by them. 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.
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...
(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 tumour on the body, which all dislike. Hence those who pursue (the course) of the Tao do not adopt and allow them. 25 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 may be regarded as the Mother of all things. 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. 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. 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.
The Tao, considered as unchanging, has no name. Though in its primordial simplicity it may be small, the whole world dares not deal with (one...
(32) The Tao, considered as unchanging, has no name. 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. 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. 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. The relation of the Tao to all the world is like that of the great rivers and seas to the streams from the valleys.
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 accumulati...
(59) For regulating the human (in our constitution) and rendering the (proper) service to the heavenly, there is nothing like moderation. 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 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. 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 its enduring life shall long be seen.
All-pervading is the Great Tao! It may be found on the left hand and on the right. All things depend on it for their production, which it gives to...
(34) All-pervading is the Great Tao! It may be found on the left hand and on the right. 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. 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.