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30
Those who use TAO in assisting their Sovereign do not employ soldiers to force the Empire。 The methods of government they adopt are such as have a tendency to react upon themselves。 Where garrisons are quartered； briars and thorns spring up梣。d。； the land is deserted by the people。 Disastrous years inevitably follow in the wake of great armies。
Wise rulers act with decision； and nothing more。 They do not venture to use overbearing measures。 They are decided without self…conceit； or boasting； or pride。 They are decided in spite of themselves； and without presuming on brute force。
After a man has arrived at the prime of his strength； he begins to age。 This is attributable to his not possessing TAO。 Those who do not possess TAO die before their time。
31
The finest weapons of war are implements of disaster。 All creatures hate them； therefore those who are possessed of TAO make no use of them。
The ideal man； in his own house； regards the left hand as the more honourable。 Those who use weapons of war； give honour to the right棧s being that in which arms are brandished＇。 Weapons are implements of disaster； they are not the implements employed by the ideal man。 If he ever uses them； he does so because he cannot help it。 He regards tranquillity and passionlessness as supreme。
Victory in war is not a beautiful thing。 Those who see beauty in it are such as take delight in killing men。 It is impossible for those who take delight in killing others to obtain the suffrages of the Empire。
In matters of joyful import； the left…hand is the more highly esteemed； in matters of disaster； the right…hand。 The general second in command occupies the left…hand position ＇in the war…chariot＇； it is the general…in…chief who is stationed on the right。 The meaning of this is that the latter is placed similarly to a chief mourner at a funeral梣。d。； in an inauspicious position。 Having been instrumental in killing multitudes of people； he should weep bitterly with pity and compassion。 Having gained a victory in battle； he thus still occupies the position of ＇chief＇ mourner at a funeral。
32
TAO remains ever nameless。 However insignificant may be the simplicity ＇of those who cultivate it＇ the Empire does not presume to claim their services ＇as Ministers＇。
* The Commentator points out that even the friendship of those eminent for TAO has often been sought in vain by Princes； how much more difficult； then； is it； to secure their help in subordinate positions！
If Princes and Monarchs could but preserve this simplicity； every creature in the world would submit itself to them； Heaven and Earth would be in mutual accord； and shower down sweet dew； the people would need no laws； but live in harmony of themselves。
It was in the beginning that a name was fabricated ＇for TAO＇。 This name once existing； Heaven； also； may be known； and such knowledge ensures the indestructibility ＇of the doctrine＇。
The presence of TAO in the world may be compared to streams ＇which ever flow＇； and mountain…gorges ＇which are indestructible＇； in their union with rivers and seas ＇which are unfathomable＇。
33
They who know others are shrewd； self…knowers are enlightened。 Those who overcome others have bodily strength； self…vanquishers have determination。 Those who know when they have enough are rich。 Those who act with determination or perseverance have strength of will。 Those who lose not what they have learnt梩he TAO梤etain it always。 Those who； up till death； are not lost ＇to TAO＇； enjoy posthumous activity。
* The text is simply ###。It means that their works and doctrines live after them； as Confucius may be said to be still alive in China。 The idea appears identical with that of the Positivists。
34
The Great TAO is all…pervasive； it may be seen on the right and on the left。
All things depend upon it； and are produced； it denies itself to none。
It achieves its works of merit； but has no name or reputation ＇among men＇。 With tenderness it nourishes all things； yet claims no lordship over them。
It is ever passionless； and may be named among the smallest things。
* In this sentence I have found it almost impossible to embody the explanation given by the Commentary。 It runs thus：？##。
All things submit to it； yet it claims no lordship over them； it may be called great。
Thus the Sage to the end of his life never exalts himself； and thus he is able to achieve great things。
35
If the Great Simulachrum梣。d。； the image or 'idea' of TAO梑e obtained； the Empire will be for ever free from harm。 There will be tranquillity； peace； and universal joy； ＇the attraction of which＇； acting as a bait； will detain the passing traveller。
The utterance of TAO is insipid； it has no flavour。 If looked at； it appears not worth seeing； if listened to； it appears not worth hearing； but if used； it is found inexhaustible in resources。
36
When one feels a desire to concentrate it ＇in one's own heart＇； it is imperatively necessary to display it openly。
When one feels a desire to cultivate it in its pliant phase； it is imperatively necessary to fortify and strengthen ＇one's own powers＇。
When one feels a desire to abandon or neglect it； it is imperatively necessary to stir up one's mind afresh ＇in its pursuit＇。
If anyone feels a desire to obtain it； it is imperatively necessary that it should be imparted to him。
By this means； the hidden phases ＇of TAO＇ will become clear。 The weak and pliable overcomes the strong and hard。
A fish cannot leave the depths。 The treasures of a State should not be employed to influence the people。
* Commentator： The ### are the valuable and handsome ornaments or jewels； which if Princes use to ###； then； in the words of Mencius； ###。
37
TAO is ever inactive； yet there is nothing it does not do。
If feudal Princes and Sovereigns can but preserve it； all creatures will reform themselves。 But if； once reformed； desires should again arise； I would restrain them by the exercise of the Simplicity which is without a name。 This nameless Simplicity will prevent the rise of desires； an absence of desire will produce quiescence； and then the Empire will become settled of its own accord。
38
Virtue； in those of supreme authority； does not itself claim to be virtue； and that is why ＇virtuous rulers＇ are possessed of ＇true＇ virtue。
Virtue； in those of lower rank； does not recognise its own loss as such； and that is why unvirtuous ＇Ministers and people＇ have no ＇true＇ virtue。
The virtue of those in supreme authority is inactive； and does not use action ＇in government＇。
The virtue of those of lower rank is active； and employs active measures。
＇Although＇ the benevolence of those in supreme authority is active； it yet does not depend on action ＇for making itself felt＇。
The rectitude of those in supreme authority is active； and finds vent in active measures。
The ceremonial observances of those in supreme authority are active； and there is not a single man who does not respond to them。 Under thes