alone am different from other men； but I value the nursing…mother （the Tao）。
21
The grandest forms of active force
From Tao come； their only source。
Who can of Tao the nature tell？
Our sight it flies； our touch as well。
Eluding sight； eluding touch；
The forms of things all in it crouch；
Eluding touch； eluding sight；
There are their semblances； all right。
Profound it is； dark and obscure；
Things' essences all there endure。
Those essences the truth enfold
Of what； when seen； shall then be told。
Now it is so； 'twas so of old。
Its namewhat passes not away；
So； in their beautiful array；
Things form and never know decay。
How know I that it is so with all the beauties of existing things？ By this （nature of the Tao）。
22
The partial becomes complete； the crooked； straight； the empty； full； the worn out； new。 He whose （desires） are few gets them； he whose （desires） are many goes astray。
Therefore the sage holds in his embrace the one thing （of humility）； and manifests it to all the world。 He is free from self…display； and therefore he shines； from self…assertion； and therefore he is distinguished； from self…boasting； and therefore his merit is acknowledged； from self…complacency； and therefore he acquires superiority。 It is because he is thus free from striving that therefore no one in the world is able to strive with him。
That saying of the ancients that 'the partial becomes complete' was not vainly spoken：all real completion is comprehended under it。
23
Abstaining from speech marks him who is obeying the spontaneity of his nature。 A violent wind does not last for a whole morning； a sudden rain does not last for the whole day。 To whom is it that these （two） things are owing？ 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 Tao 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 Tao 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 Tao）。 （But） when there is not faith sufficient （on his part）； a want of faith （in him） ensues （on the part of the others）。
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。
26
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。 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。
27
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。'
Therefore the man of skill is a master （to be looked up to） by him who has not the skill； and he who has not the skill is the helper of （the reputation of） him who has the skill。 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。'
28
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。
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 e'er 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。
29
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。
30
He who would assist a lord of men in harmony with the Tao 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 Tao： and what is not in accordance with it soon comes to an end。
31
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。
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。
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。
33
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 di