Tao Te Ching vs. I Ching: Comparing the Foundations of Chinese Philosophy

Taoist Wisdom and I Ching Connections in the Digital Age

61

What makes a great state is its being (like) a low-lying, down-flowing (stream);—it becomes the center to which tend (all the small states under) heaven. (To speak of) the female (principle) in all the world:—the female always overcomes the male by her stillness. Stillness may be considered (a sort of) abasement. Thus it is that a great state, by condescending to small states, wins them over; and that small states, by abasing themselves to a great state, win it over. Some yield themselves to it in order to win; some, being small, yield themselves to it and win. A great state only wants to unite and nourish (others); a small state only wants to enter the service of (others). Both thus get what they want; (but) the great state should especially practice abasement.

A great state should be like the low-lying downstream. By humbling itself, a great state wins over a small state. Emphasizes humility and inclusion.

No.2 Hexagram: 坤 No.8 Hexagram: 比 No.15 Hexagram: 谦 No.48 Hexagram: 井 No.31 Hexagram: 咸
62

The Dao has of all things the most honored place. It is the good man's treasure, and the guardian to the bad man. Its words of excellence can purchase honor; its deeds of excellence can raise their performer above others. Even if a man be not good, why should he, for that, be rejected? Therefore at the enthroning of the emperor and the appointment of the three ducal ministers, though there were the (Gong) ivory ring preceded by the team of four horses, it were better for one to sit still and offer this Dao.

The Dao is the sanctuary of all things. The treasure of the good, the protector of the not good. Discusses the redemptive value of the Dao.

No.2 Hexagram: 坤 No.14 Hexagram: 大有 No.24 Hexagram: 复 No.22 Hexagram: 贲 No.42 Hexagram: 益
63

(It is the way of the Dao) to act without (thinking of) acting; to conduct affairs without (feeling the) trouble of them; to taste without (discerning any) flavor; to consider what is small as great, and a few as many; and to recompense injury with kindness. (The sage) anticipates things that are difficult while they are easy, and does things that would become great while they are small. All difficult things in the world at first are easy; all great things at first are small. Therefore the sage never attempts anything great, and so he can achieve the highest greatness. He who lightly promises is sure to keep but little faith; he who is continually thinking things easy is sure to find them difficult. Therefore the sage sees difficulty even in what seems easy, and so never has any difficulties.

Act without acting; serve without serving; taste without tasting. Tackle the difficult while it is easy; do the great while it is small.

No.53 Hexagram: 渐 No.15 Hexagram: 谦 No.63 Hexagram: 既济 No.11 Hexagram: 泰 No.64 Hexagram: 未济
64

That which is at rest is easily kept hold of; before things have given any indications of their presence they are easily managed; that which is very slender is easily broken; that which is very small is easily dispersed. Action should be taken before a thing has made its appearance; order should be secured before disorder has begun. A tree which fills the arms grew from the tiniest sprout; the tower of nine stories rose from a (small) heap of earth; the journey of a thousand miles began with a single step. He who acts (with an ulterior purpose) does harm; he who takes hold of a thing (in the same way) loses his hold. The sage does not (so) act, and so does no harm; he does not (so) take hold, and so does not lose his hold.

What is at rest is easy to hold; what has not yet appeared is easy to plan for. Be as careful at the end as at the beginning.

No.53 Hexagram: 渐 No.11 Hexagram: 泰 No.63 Hexagram: 既济 No.46 Hexagram: 升 No.52 Hexagram: 艮
65

The ancients who showed their skill in practicing the Dao did so, not to enlighten the people, but rather to make them simple and ignorant. The difficulty in governing the people arises from their having too much knowledge. He who (tries to) govern a state by his wisdom is the robber of it; he who does not (try to) do so is a blessing to it. He who knows these two things finds in them also his model and rule. Ability to know this model and rule constitutes what we call the Mysterious Virtue. Deep and far-reaching is such Mysterious Virtue! It is the opposite of all (mere) objects, but a great harmony will follow its course.

The ancient masters of the Dao did not use it to enlighten the people, but to keep them simple. Difficulty in ruling comes from too much cleverness.

No.4 Hexagram: 蒙 No.25 Hexagram: 无妄 No.12 Hexagram: 否 No.15 Hexagram: 谦 No.2 Hexagram: 坤
66

That which enables the rivers and seas to be lords over all the hundred valleys is their ability to keep below them;—it is thus that they can be their lords. Therefore the sage, wishing to be above the people, must by his words put himself below them; wishing to be before them, he must place his person behind them. In this way, though he has his place above them, the people do not feel his weight, nor though he has his place before them, do they feel it an injury to them. Therefore all in the world delight to exalt him and do not weary of him. Because he does not strive, no one in the world can strive with him.

The river and sea can be kings to all valleys because they stay below them. To be above the people, one must speak as if below them.

No.8 Hexagram: 比 No.48 Hexagram: 井 No.15 Hexagram: 谦 No.11 Hexagram: 泰 No.6 Hexagram: 讼
67

All the world says that, while my Dao is great, it yet appears to be inferior (to other systems of teaching). Now it is just its greatness that makes it seem to be inferior. If it were like any other (system), for long would its smallness have been known! But I have three precious things which I prize and hold fast. The first is gentleness; the second is economy; and the third is shrinking from taking the precedence of others. With 그 gentleness I can be bold; with that economy I can be liberal; shrinking from taking precedence of others, I can become a vessel of the highest honor.

I have three treasures which I hold and guard. The first is compassion; the second is thrift; the third is not daring to be first in the world.

No.2 Hexagram: 坤 No.41 Hexagram: 损 No.33 Hexagram: 遁 No.15 Hexagram: 谦 No.11 Hexagram: 泰
68

He who in (the Dao's) way is a skillful warrior is not warlike; he who is a skillful fighter is not angry; he who is skillful at conquering his enemy does not strive with him; he who is skillful at using men is their subordinate. This is called the virtue of non-striving; this is called the power of using men; this is called matching Heaven, the highest ideal of antiquity.

A good warrior is not warlike; a good fighter is not angry. This is the virtue of non-contention, the power of using men.

No.15 Hexagram: 谦 No.16 Hexagram: 豫 No.7 Hexagram: 师 No.13 Hexagram: 同人 No.1 Hexagram: 乾
69

A master of the art of war has said: 'I do not dare to be the host (to begin the war); I prefer to be the guest (to act on the defensive). I do not dare to advance an inch; I prefer to retire a foot.' This is called marshaling the ranks where there are no ranks; baring the arms (to fight) where there are no arms to bare; grasping the weapon where there is no weapon to grasp; advancing against the enemy where there is no enemy. There is no calamity greater than lightly engaging in war. To do that is near losing (the gentleness) which is my treasure. Thus it is that when opposing weapons are (actually) crossed, he who deplores (the situation) conquers.

Strategists have a saying: I dare not be the host, but rather the guest; I dare not advance an inch, but rather retreat a foot.

No.33 Hexagram: 遁 No.36 Hexagram: 明夷 No.10 Hexagram: 履 No.7 Hexagram: 师 No.29 Hexagram: 坎
70

My words are very easy to know, and very easy to practice; but there is no one in the world who is able to know and able to practice them. There is an originating principle for my words, and an authoritative law for my things. It is because they do not know these, that men do not know me. They who know me are few, and I am on that account (the more) to be prized. It is thus that the sage wears (a dress of) coarse cloth, but carries his (jewel of) jade in his bosom.

My words are very easy to know and very easy to practice. Yet no one in the world knows them or practices them. Wearing coarse clothes but hiding a jade within.

No.12 Hexagram: 否 No.25 Hexagram: 无妄 No.30 Hexagram: 离 No.15 Hexagram: 谦 No.61 Hexagram: 中孚