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Therefore a wise prince； when he travels （in his light carriage）； never separates himself from the heavy wagons which carry his baggage。 However beautiful the landscape through which he passes； he takes care to lodge only in peaceful places。
Alas； how could an emperor behave so foolishly；
losing all authority by dint of frivolity； and all the rest through his waywardness？
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A good walker leaves no trace； a good speaker offends no one； a good reckoner needs no tally；
an expert locksmith can make one that no one can open； an expert on knots can make them so that no one can untie them。 （all specialists have their speciality； which makes their fame； from which they take their profit）。
Likewise the Sage （Confucian politician）； the professional saviour of men and things； has his own procedures。
He considers himself as the born master of other men； regarding them as material born for his craft。 Now that is to blind oneself； （to shade out the light； the Daoist principles）。
Not wishing to rule； nor to appropriate； others； although wise； seeming like a madman （persisting to live in retreat）； this is the essential truth。
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Being aware of one's virile strength （knowing that one is a cock）； and yet holding oneself willingly in the inferior state of the female （of the hen）； keeping oneself willingly in the lowest place in the empire 。。。 To demean oneself thus shows that one has retained the primordial virtue； （absolute disinterestedness； participation in the Principle）。
Knowing oneself to be enlightened； and willingly passing oneself off as ignorant； willingly letting oneself be walked over 。。。 To behave thus is to show that the primordial virtue has not wavered in oneself； that one is still united with the first Principle。
Knowing oneself worthy of fame； yet staying in voluntary obscurity； willingly making oneself the valley （the lowest point） of the empire 。。。 To behave thus is to show that one has the original self…sacrifice still intact that one is still in the state of natural simplicity。
（The Sage will refuse therefore the burden of being a governor。 If he is constrained to accept such a post； then he will remind himself that） the multiplicity of beings have come from the primordial unity by a scattering。 （That he will never busy himself with these diverse beings）； but govern as chief of the officials （as prime mover）； uniquely applying himself to general government； without occupying himself with details。
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He who holds the empire would； in my view； be wishing for failure should he want to manipulate it （to act positively； to govern actively）。
The empire is a mechanism of extreme delicacy。 It should be let go all alone。 It should not be touched。 He who touches it； deranges it。 He who wishes to appropriate it； loses it。
When he governs； the Sage lets all people （and their sum； the empire） go free according to their several natures； the agile and the slow； the ardent and the apathetic； the strong and the weak； the long…lived and the short…lived。
He limits his action to the suppression of excesses which would harm the whole； such as power； wealth； and ambition。
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（of all the excesses； the most prejudicial； the most damnable； as that of weapons； war）。 Those who act as advisors to a prince should keep themselves from wanting to make war against a country。 （For such action； calling for revenge； is always paid for dearly）。
Wherever the troops stay the land produces only thorns； having been abandoned by the farm workers。 Wherever a great army has passed； years of unhappiness （from famine and brigandage） follow。
Therefore the good general is content to do only what he has to do； （the least possible； moral； rather than material repression）。 He stops as soon as possible； guarding himself from exploiting his force to the limit。
He does as much as is required （to reestablish peace）； not for his personal advantage and fame； but from necessity and with reluctance； without any intention of increasing his power。
Any height of power is always followed by decadence。 Making oneself is therefore contrary to the Principle （the source of duration）。 He who is lacking on this point； will not be long in coming to an end。
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The best weapons are ill…omened instruments that all beings hold in fear。 Therefore those who conform themselves to the Principle do not use them。
In times of peace； the prince puts the civil minister he honours on his left （the place of honour）； but even in times of war； he puts the military commander on his right （which is not the place of honour； even though he is exercising his function）。
Weapons are disastrous instruments。 A wise prince uses them only with reluctance and from necessity。 He prefers always a modest peace to a glorious victory。
No one should think that victory is a good thing。 He who thinks that； shows that he has the heart of an assassin。 Such a man would not be fit to reign over the empire。
According to the rites； those of good omen are placed on the left； those of ill…omen on the right。 （Now when the emperor receives two military officers together）； the one of subordinate rank （who only acts on superior orders； and is therefore less ill…omened） is placed on the left。 The commanding officer is placed on the right； that is； in the first place according to the funeral rites； （the place of the chief mourner）。
For it behooves one who has killed many men to weep tears of lamentation for them。 The only place really fitting for a conquering general is that of the chief mourner （leading the mourning for those whose death he has caused）。
When； in the beginning； in this visible world； the Principle imparted itself in the production of （sentient） beings with names； it did not produce them in a way that exhausted itself （but only as tenuous prolongations； its mass remaining intact）。
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The Principle has no name of its own。 It is nature。 This nature so unmanifest is stronger than anything。
If princes and emperors were to conform themselves to it； all beings would collaborate with them spontaneously；
heaven and earth would act in perfect harmony； sprinkling a sweet dew （the best possible omen）； the people would be governable without the need for constraint。
The Principle is； with reference to the diversity of beings in the world； like the mass of great rivers and oceans with reference to trickles and rivulets of water。
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Knowing others is wisdom； but knowing oneself is superior wisdom； （one's own nature being most hidden and profound）。
Imposing one's will on others is strength； but imposing it on oneself is superior strength （one's own passions being the most difficult to subdue）。
Being satisfied （content with what destiny has given）； is true wealth； being master of oneself （bending oneself to the dispositions of destiny） is true character。
Staying in one's （natural） place （that which destiny has given）； makes for a long lifer。 After death； not ceasing to be； is true longevity； （which is the lot of those who have lived in conformity with nature and destiny）。
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The great Principle