To Heaven and Earth. If Heaven and Earth cannot make such spasmodic actings last long, how much less can man!
Therefore when one is making the Dao his business, those who are also pursuing it, agree with him in it, and those who are making the manifestation of its course their object agree with him in that; while even those who are failing in both these things agree with him where they fail. Hence, those with whom he agrees as to the Dao have the happiness of attaining to it; those with whom he agrees as to its manifestation have the happiness of attaining to it; and those with whom he agrees in their failure have also the happiness of attaining to the Dao.
But when there is not faith sufficient on his part , a want of faith in him ensues on the part of the others. Painful graciousness 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 Dao, are like remnants of food, or a tumour on the body, which all dislike.
Hence those who pursue the course of the Dao do not adopt and allow them.
Restraining delusion The people do not fear death; to what purpose is it to try to frighten them with death? New York: HarperCollins, Stilling war Now arms, however beautiful, are instruments of evil omen, hateful, it may be said, to all creatures. Their virtue converges. If you are courageous in daring you will die. This is definitely not the Way.
Representations of the mystery 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 Dao 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 Dao 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 Dao. The law of the Dao is its being what it is.
The quality of gravity Gravity is the root of lightness; stillness, the ruler of movement. Therefore a wise prince, marching the whole day, does not go far from his baggage waggons.
The Tao Te Ching also known as Lao Tzu or Laozi, is a Chinese classic text traditionally Title. The Chinese characters in the title (Chinese: 道德經; pinyin: Dàodéjīng; Wade–Giles: Tao⁴ Tê² Ching¹) are: 道 (pinyin: dào; Wade– Giles. Tao-te Ching, (Chinese [Wade-Giles romanization]: “Classic of the Way of Power” )Pinyin romanization Daodejing, classic of Chinese philosophical literature.
Although he may have brilliant prospects to look at, he quietly remains in his proper place , indifferent to them. How should the lord of a myriad chariots carry himself lightly before the kingdom? If he do act lightly, he has lost his root of gravity ; if he proceed to active movement, he will lose his throne. Dexterity in using the Dao The skilful traveller leaves no traces of his wheels or footsteps; the skilful speaker says nothing that can be found fault with or blamed; the skilful reckoner uses no tallies; the skilful closer needs no bolts or bars, while to open what he has shut will be impossible; the skilful binder uses no strings or knots, while to unloose what he has bound will be impossible.
In the same way the sage is always skilful at saving men, and so he does not cast away any man; he is always skilful at saving things, and so he does not cast away anything. This is called 'Hiding the light of his procedure. If the one did not honour his master, and the other did not rejoice in his helper, an observer , though intelligent, might greatly err about them.
This is called 'The utmost degree of mystery. Returning to simplicity Who knows his manhood's strength, Yet still his female feebleness maintains; As to one channel flow the many drains, All come to him, yea, all beneath the sky. Thus he the constant excellence retains; The simple child again, free from all stains.
checkout.midtrans.com/algaida-como-conocer-gente.php Who knows how white attracts, Yet always keeps himself within black's shade, The pattern of humility displayed, Displayed in view of all beneath the sky; He in the unchanging excellence arrayed, Endless return to man's first state has made. Who knows how glory shines, Yet loves disgrace, nor ever for it is pale; Behold his presence in a spacious vale, To which men come from all beneath the sky. The unchanging excellence completes its tale; The simple infant man in him we hail.
The unwrought material, when divided and distributed, forms vessels. The sage, when employed, becomes the Head of all the Officers of government ; and in his greatest regulations he employs no violent measures. Taking no action If any one should wish to get the kingdom for himself, and to effect this by what he does, I see that he will not succeed. The kingdom is a spirit-like thing, and cannot be got by active doing. He who would so win it destroys it; he who would hold it in his grasp loses it.
The course and nature of things is such that What was in front is now behind; What warmed anon we freezing find. Strength is of weakness oft the spoil; The store in ruins mocks our toil. Hence the sage puts away excessive effort, extravagance, and easy indulgence. A caveat against war He who would assist a lord of men in harmony with the Dao will not assert his mastery in the kingdom by force of arms.
Such a course is sure to meet with its proper return. Wherever a host is stationed, briars and thorns spring up. In the sequence of great armies there are sure to be bad years. A skilful commander strikes a decisive blow, and stops. He does not dare by continuing his operations to assert and complete his mastery. He will strike the blow, but will be on his guard against being vain or boastful or arrogant in consequence of it. He strikes it as a matter of necessity; he strikes it, but not from a wish for mastery.
When things have attained their strong maturity they become old. This may be said to be not in accordance with the Dao: and what is not in accordance with it soon comes to an end. Stilling war Now arms, however beautiful, are instruments of evil omen, hateful, it may be said, to all creatures. Therefore they who have the Dao do not like to employ them. 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. 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.
The Dao with no name The Dao, 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 Dao to all the world is like that of the great rivers and seas to the streams from the valleys. Discriminating between attributes 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. He who does not fail in the requirements of his position, continues long; he who dies and yet does not perish, has longevity. The task of achievement All-pervading is the Great Dao!
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. The attribute of benevolence To him who holds in his hands the Great Image of the invisible Dao , the whole world repairs. Men resort to him, and receive no hurt, but find rest, peace, and the feeling of ease. Music and dainties will make the passing guest stop for a time.