In governing men and in serving Heaven, there is nothing like moderation. For only by moderation can there be an early return to man's normal state. This early return is the same as a great storage of Virtue. With a great storage of Virtue there is naught which may not be achieved. If there is naught which may not be achieved, then no one will know to what extent this power reaches. And if no one knows to what extent a man's power reaches, that man is fit to be the ruler of a State. Having the secret of rule, his rule shall endure. Setting the tap-root deep, and making the spreading roots firm: this is the way to ensure long life to the tree.
Tao is the sanctuary where all things find refuge, the good man's priceless treasure, the guardian and saviour of him who is not good.
Hence at the enthronement of an Emperor and the appointment of his three ducal ministers, though there be some who bear presents of costly jade and drive chariots with teams of four horses, that is not so good as sitting still and offering the gift of this Tao.
Why was it that the men of old esteemed this Tao so highly? Is it not because it may be daily sought and found, and can remit the sins of the guilty? Hence it is the most precious thing under Heaven.
All the world says that my Tao is great, but unlike other teaching. It is just because it is great that it appears unlike other teaching. If it had this likeness, long ago would its smallness have been known.
The skilful philosophers of the olden time were subtle, spiritual, profound, and penetrating. They were so deep as to be incomprehensible. Because they are hard to comprehend, I will endeavour to describe them.
Shrinking were they, like one fording a stream in winter. Cautious were they, like one who fears an attack from any quarter. Circumspect were they, like a stranger guest; self-effacing, like ice about to melt; simple, like unpolished wood; vacant, like a valley; opaque, like muddy water.
When terms are made after a great quarrel, a certain ill-feeling is bound to be left behind. How can this be made good? Therefore, having entered into an agreement, the Sage adheres to his obligations, (2) but does not exact fulfilment from others. The man who has Virtue attends to the spirit of the compact; the man without Virtue attends only to his claims.
He who tries to govern a kingdom by his sagacity is of that kingdom the despoiler; but he who does not govern by sagacity is the kingdom's blessing. He who understands these two sayings may be regarded as a pattern and a model. To keep this principle constantly before one's eyes is called Profound Virtue. Profound Virtue is unfathomable, far-reaching, paradoxical at first, but afterwards exhibiting thorough conformity with Nature.
Footnotes
(1) Han Fei Tzu explains the passage by pointing out that "Virtue is the achievement of Tao; Charity is the glory of Virtue; Duty is the translation into action of Charity; and Ceremony is the ornamental part of Duty."
(2) Literally, "he holds the left-hand portion of the agreement." In olden times, the terms of a contract were inscribed on a wooden tablet, the debit or obligations being on the left, and the credit or dues on the right; it was then broken in two, and each of the contracting parties kept his own half until fulfilment was demanded, when the validity of the claim was tested by fitting the two halves together.
III. THE DOCTRINE OF INACTION
THE Sage occupies himself with inaction, and conveys instruction without words. Is it not by neglecting self-interest that one will be able to achieve it?
Purge yourself of your profound intelligence, and you can still be free from blemish. Cherish the people and order the kingdom, and you can still do without meddlesome action.
Who is there that can make muddy water clear? But if allowed to remain still, it will gradually become clear of itself. Who is there that can secure a state of absolute repose? But let time go on, and the state of repose will gradually arise.
Be sparing of speech, and things will come right of themselves.
A violent wind does not outlast the morning; a squall of rain does not outlast the day. Such is the course of Nature. And if Nature herself cannot sustain her efforts long, how much less can man!
Attain complete vacuity, and sedulously preserve a state of repose.
Tao is eternally inactive, and yet it leaves nothing undone. If kings and princes could but hold fast to this principle, all things would work out their own reformation. If, having reformed, they still desired to act, I would have them restrained by the simplicity of the Nameless Tao. The simplicity of the Nameless Tao brings about an absence of desire. The absence of desire gives tranquillity. And thus the Empire will rectify itself.
The softest things in the world override the hardest. That which has no substance enters where there is no crevice. Hence I know the advantage of inaction.
Conveying lessons without words, reaping profit without action,--there are few in the world who can attain to this!
Activity conquers cold, but stillness conquers heat. Purity and stillness are the correct principles for mankind.
Without going out of doors one may know the whole world; without looking out of the window, one may see the Way of Heaven. The further one travels, the less one may know. Thus it is that without moving you shall know; without looking you shall see; without doing you shall achieve.
The pursuit of book-learning brings about daily increase. The practice of Tao brings about daily loss. Repeat this loss again and again, and you arrive at inaction. Practise inaction, and there is nothing which cannot be done.
The Empire has ever been won by letting things take their course. He who must always be doing is unfit to obtain the Empire.
Keep the mouth shut, close the gateways of sense, and as long as you live you will have no trouble. Open your lips and push your affairs, and you will not be safe to the end of your days.
