1
one
The Tao that can be trodden is not the enduring and
unchanging Tao. The name that can be named is not the
enduring and unchanging name.
two
(Conceived of as) having no name, it is the Originator of
heaven and earth; (conceived of as) having a name, it is
the Mother of all things.
three
Always without desire we must be found,
If its deep mystery we would sound;
But if desire always within us be,
Its outer fringe is all that we shall see.
four
Under these two aspects, it is really the same; but as
development takes place, it receives the different names.
Together we call them the Mystery. Where the Mystery
is the deepest is the gate of all that is subtle and
wonderful.
2
one
All in the world know the beauty of the beautiful, and in
doing this they have (the idea of) what ugliness is; they
all know the skill of the skilful, and in doing this they
have (the idea of) what the want of skill is.
two
So it is that existence and non-existence give birth the
one to (the idea of) the other; that difficulty and ease
produce the one (the idea of) the other; that length and
shortness fashion out the one the figure of the other; that
(the ideas of) height and lowness arise from the contrast
of the one with the other; that the musical notes and
tones become harmonious through the relation of one
with another; and that being before and behind give the
idea of one following another.
three
Therefore the sage manages affairs without doing
anything, and conveys his instructions without the use of
speech.
four
All things spring up, and there is not one which declines
to show itself; they grow, and there is no claim made for
their ownership; they go through their processes, and
there is no expectation (of a reward for the results). The
work is accomplished, and there is no resting in it (as an
achievement).
The work is done, but how no one can see; 'Tis this that
makes the power not cease to be.
3
one
Not to value and employ men of superior ability is the
way to keep the people from rivalry among themselves;
not to prize articles which are difficult to procure is the
way to keep them from becoming thieves; not to show
them what is likely to excite their desires is the way to
keep their minds from disorder.
two
Therefore the sage, in the exercise of his government,
empties their minds, fills their bellies, weakens their
wills, and strengthens their bones.
three
He constantly (tries to) keep them without knowledge and without desire, and where there are those who have
knowledge, to keep them from presuming to act (on it).
When there is this abstinence from action, good order is
universal.
from The Tao Te Ching by Lao Tse
