Tao Te King (Dao h Ching) | Page 6

in accordance with the Tao: and what is not
in accordance with it soon comes to an end.
31. 1. Now arms, however beautiful, are instruments of evil omen,
hateful, it may be said, to all creatures. Therefore they who have the
Tao do not like to employ them.
2. The superior man ordinarily considers the left hand the most
honourable place, but in time of war the right hand. Those sharp
weapons are instruments of evil omen, and not the instruments of the
superior man;--he uses them only on the compulsion of necessity. Calm
and repose are what he prizes; victory (by force of arms) is to him

undesirable. To consider this desirable would be to delight in the
slaughter of men; and he who delights in the slaughter of men cannot
get his will in the kingdom.
3. On occasions of festivity to be on the left hand is the prized position;
on occasions of mourning, the right hand. The second in command of
the army has his place on the left; the general commanding in chief has
his on the right;--his place, that is, is assigned to him as in the rites of
mourning. He who has killed multitudes of men should weep for them
with the bitterest grief; and the victor in battle has his place (rightly)
according to those rites.
32. 1. The Tao, considered as unchanging, has no name.
2. 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.
3. 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.
4. 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.
5. The relation of the Tao to all the world is like that of the great rivers
and seas to the streams from the valleys.
33. 1. He who knows other men is discerning; he who knows himself is
intelligent. He who overcomes others is strong; he who overcomes
himself is mighty. He who is satisfied with his lot is rich; he who goes
on acting with energy has a (firm) will.
2. He who does not fail in the requirements of his position, continues
long; he who dies and yet does not perish, has longevity.

34. 1. All-pervading is the Great Tao! It may be found on the left hand
and on the right.
2. 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.
3. 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.
35. 1. To him who holds in his hands the Great Image (of the invisible
Tao), the whole world repairs. Men resort to him, and receive no hurt,
but (find) rest, peace, and the feeling of ease.
2. Music and dainties will make the passing guest stop (for a time). But
though the Tao as it comes from the mouth, seems insipid and has no
flavour, though it seems not worth being looked at or listened to, the
use of it is inexhaustible.
36. 1. When one is about to take an inspiration, he is sure to make a
(previous) expiration; when he is going to weaken another, he will first
strengthen him; when he is going to overthrow another, he will first
have raised him up; when he is going to despoil another, he will first
have made gifts to him:--this is called 'Hiding the light (of his
procedure).'
2. The soft overcomes the hard; and the weak the strong.
3. Fishes should not be taken from the deep; instruments for the profit
of a state should not be shown to the people.
37. 1. The Tao in its regular course does nothing (for the sake of doing
it), and so there is nothing which it does not do.

2. If princes and kings were able to maintain it, all things would of