21.1 The marks of great Character Follow alone from the Tao.
21.2 The thing that is called Tao Is elusive, evasive. Evasive, elusive, Yet latent in it are forms. Elusive, evasive, Yet latent in it are objects. Dark and dim, Yet latent in it is the life-force. The life-force being very true, Latent in it are evidences.
21.3 From the days of old till now Its Named (manifested forms) have never ceased, By which we may view the Father of All Things.
21.4 How do I know the shape of the Father of All Things? Through these (manifested forms)!

22.1 To yield is to be preserved whole. To be bent is to become straight. To be hollow is to be filled. To be tattered is to be renewed. To be in want is to possess. To have plenty is to be confused.
22.2 Therefore the Sage embraces the One, And becomes the model of the world.
22.3 He does not reveal himself, And is therefore luminous. He does not justify himself, And is therefore far-famed. He does not boast of himself, And therefore people give him credit. He does not pride himself, And is therefore the chief among men.
22.4 -
22.5 Is it not indeed true, as the ancients say, "To yield is to be preserved whole?" Thus he is preserved and the world does him homage.

23.1 Nature says few words: Hence it is that a squall lasts not a whole morning. A rainstorm continues not a whole day.
23.2 Where do they come from? From Nature. Even Nature does not last long (in its utterances), How much less should human beings?
23.3 Therefore it is that: He who follows the Tao is identified with the Tao. He who follows Character (Teh) is identified with Character. He who abandons (Tao) is identified with abandonment (of Tao).
23.4 He who is identified with Tao - Tao is also glad to welcome him. He who is identified with character - Character is also glad to welcome him. He who is identified with abandonment - Abandonment is also glad t welcome him.
23.5 He who has not enough faith Will not be able to command faith from others.

24.1 He who stands on tiptoe does not stand (firm); He who strains his strides does not walk (well);
24.2 He who reveals himself is not luminous; He who justifies himself is not far-famed;
24.3 He who boasts of himself is not given credit; He who prides himself is not chief among men.
24.4 These in the eyes of Tao Are called "the dregs and tumors of Virtue," Which are things of disgust. Therefore the man of Tao spurns them.

25.1 Before the Heaven and Earth existed There was something nebulous: Silent, isolated, Standing alone, changing not, Eternally revolving without fail, Worthy to be the Mother of All Things.
25.2 I do not know its name And address it as Tao. If forced to give it a name, I shall call it "Great.
25.3 "Being great implies reaching out in space, Reaching out in space implies far-reaching, Far-reaching implies reversion to the original point.
25.4 Therefore: Tao is Great, The Heaven is great, The Earth is great, The King is also great. There are the Great Four in the universe, And the King is one of them.
25.5 Man models himself after the Earth; The Earth models itself after Heaven; The Heaven models itself after Tao; Tao models itself after nature.

26.1 The Solid is the root of the light; The Quiescent is the master of the Hasty.
26.2 Therefore the Sage travels all day Yet never leaves his provision-cart. In the midst of honor and glory, He lives leisurely, undisturbed.
26.3 How can the ruler of a great country Make light of his body in the empire (by rushing about)?
26.4 In light frivolity, the Center is lost; In hasty action, self-mastery is lost.

27.1 A good runner leaves no track. A good speech leaves no flaws for attack. A good reckoner makes use of no counters.
27.2 A well-shut door makes use of no bolts, And yet cannot be opened. A well-tied knot makes use of no rope, And yet cannot be untied.
27.3 Therefore the Sage is good at helping men; For that reason there is no rejected (useless) person. He is good at saving things; For that reason there is nothing rejected. - This is called stealing the Light.
27.4 Therefore the good man is the Teacher of the bad. And the bad man is the lesson of the good.
27.5 He who neither values his teacher Nor loves the lesson Is one gone far astray, Though he be learned. - Such is the subtle secret.

28.1 He who is aware of the Male But keeps to the Female Becomes the ravine of the world. Being the ravine of the world, He has the original character (teh) which is not cut up. And returns again to the (innocence of the) babe.
28.2 He who is conscious of the white (bright) But keeps to the black (dark) Becomes the model for the world. Being the model for the world, He has the eternal power which never errs, And returns again to the Primordial Nothingness.
28.3 He who is familiar with honor and glory But keeps to obscurity Becomes the valley of the world. Being the valley of the world, He has an eternal power which always suffices, And returns again to the natural integrity of uncarved wood.
28.4 Break up this uncarved wood And it is shaped into vessel In the hands of the Sage They become the officials and magistrates. Therefore the great ruler does not cut up.

29.1 There are those who will conquer the world And make of it (what they conceive or desire). I see that they will not succeed.
29.2 (For) the world is God's own Vessel It cannot be made (by human interference). He who makes it spoils it. He who holds it loses it.
29.3 For: Some things go forward, Some things follow behind; some blow hot, And some blow cold; Some are strong, And some are weak; Some may break, And some may fall.
29.4 Hence the Sage eschews excess, eschews extravagance, Eschews pride.

30.1 He who by Tao purposes to help the ruler of men Will oppose all conquest by force of arms. For such things are wont to rebound.
30.2 Where armies are, thorns and brambles grow. The raising of a great host Is followed by a year of dearth.
30.3 Therefore a good general effects his purpose and stops. He dares not rely upon the strength of arms;
30.4 Effects his purpose and does not glory in it; Effects his purpose and does not boast of it; Effects his purpose and does not take pride in it; Effects his purpose as a regrettable necessity; Effects his purpose but does not love violence.
30.5 (For) things age after reaching their prime. That (violence) would be against the Tao. And he who is against the Tao perishes young.

31.1 Of all things, soldiers are instruments of evil, Hated by men. Therefore the religious man (possessed of Tao) avoids them.
31.2 The gentleman favors the left in civilian life, But on military occasions favors the right.
31.3 -
31.4 Soldiers are weapons of evil. They are not the weapons of the gentleman. When the use of soldiers cannot be helped, The best policy is calm restraint.
31.5 Even in victory, there is no beauty, And who calls it beautiful Is one who delights in slaughter. He who delights in slaughter Will not succeed in his ambition to rule the world. [The things of good omen favor the left. The things of ill omen favor the right. The lieutenant-general stands on the left, The general stands on the right. That is to say, it is celebrated as a Funeral Rite.]
31.6 The slaying of multitudes should be mourned with sorrow. A victory should be celebrated with the Funeral Rite.

32.1 Tao is absolute and has no name. Though the uncarved wood is small, It cannot be employed (used as vessel) by anyone.
32.2 If kings and barons can keep (this unspoiled nature), The whole world shall yield them lordship of their own accord.
32.3 The Heaven and Earth join, And the sweet rain falls, Beyond the command of men, Yet evenly upon all.
32.4 Then human civilization arose and there were names. Since there were names, It were well one knew where to stop. He who knows where to stop May be exempt from danger.
32.5 Tao in the world May be compared to rivers that run into the sea.

33.1 He who knows others is learned; He who knows himself is wise.
33.2 He who conquers others has power of muscles; He who conquers himself is strong.
33.3 He who is contented is rich. He who id determined has strength of will.
33.4 He who does not lose his center endures. He who dies yet (his power) remains has long life.

34.1 The Great Tao flows everywhere, (Like a flood) it may go left or right.
34.2 The myriad things derive their life from it, And it does not deny them. When its work is accomplished, It does not take possession. It clothes and feeds the myriad things, Yet does not claim them as its own.
34.3 Often (regarded) without mind or passion, It may be considered small.
34.4 Being the home of all things, yet claiming not, It may be considered great.
34.5 Because to the end it does not claim greatness, Its greatness is achieved.

35.1 Hold the Great Symbol and all the world follows, Follows without meeting harm, (And lives in) health, peace, commonwealth.
35.2 Offer good things to eat And the wayfarer stays.
35.3 But Tao is mild to the taste. Looked at, it cannot be seen; Listened to, it cannot be heard; Applied, its supply never fails.

36.1 He who is to be made to dwindle (in power) Must first be caused to expand. He who is to be weakened Must first be made strong. He who is to be laid low Must first be exalted to power. He who is to be taken away from Must first be given, - This is the Subtle Light.
36.2 Gentleness overcomes strength:
36.3 Fish should be left in the deep pool, And sharp weapons of the state should be left Where none can see them.

37.1 The Tao never does, Yet through it everything is done.
37.2 If princes and dukes can keep the Tao, the world will of its own accord be reformed. When reformed and rising to action, Let it be restrained by the Nameless pristine simplicity. The Nameless pristine simplicity Is stripped of desire (for contention).
37.3 By stripping of desire quiescence is achieved, And the world arrives at peace of its own accord.

38.1 The man of superior character is not (conscious of his) character. Hence he has character. The man of inferior character (is intent on) not losing character. Hence he is devoid of character.
38.2 The man of superior character never acts, Nor ever (does so) with an ulterior motive. The man of inferior character acts, And (does so) with an ulterior motive.
38.3 The man of superior kindness acts, But (does so) without an ulterior motive. The man of superior justice acts, And (does so) with an ulterior motive. (But when) the man of superior li acts and finds no response, He rolls up his sleeves to force it on others.
38.4 Therefore: After Tao is lost, then (arises the doctrine of) humanity. After humanity is lost, then (arises the doctrine of) justice. After justice is lost, then (arises the doctrine of) li. Now li is the thinning out of loyalty and honesty of heart. And the beginning of chaos.
38.5 The prophets are the flowering of Tao And the origin of folly.
38.6 Therefore the noble man dwells in the heavy (base), And not in the thinning (end). He dwells in the fruit, And not in the flowering (expression). Therefore he rejects the one and accepts the other.

39.1 There were those in ancient times possessed of the One; Through possession of the One, the Heaven was clarified, Through possession of the One, The Earth was stabilized, Through possession of the One, the gods were spiritualized,
39.2 Through possession of the One, the valleys were made full, Through possession of the One, all things lived and grew, Through possession of the One, the princes and dukes became the ennobled of the people. - that was how each became so.
39.3 Without clarity, the Heavens would shake, Without stability, the Earth would quake, Without spiritual power, the gods would crumble,
39.4 Without being filled, the valleys would crack, Without the life-giving power, all things would perish, Without the ennobling power, the princes and dukes would stumble.
39.5 therefore the nobility depend upon the common man for support, And the exalted ones depend upon the lowly for their base.
39.6 That is why the princes and dukes call themselves "the orphaned," "the lonely one," "the unworthy." Is is not true then that they depend upon the common man for support?
39.7 Truly, take down the parts of a chariot, And there is no chariot (left).
39.8 Rather than jingle like the jade, Rumble like the rocks.

40.1 Reversion is the action of Tao. Gentleness is the function of Tao.
40.2 The things of this world come from Being, And Being (comes) from Non-being.