Tao Te Ching

Chapter 13.

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Contents

  1. Chapter 1.
  2. Chapter 2.
  3. Chapter 3.
  4. Chapter 4.
  5. Chapter 5.
  6. Chapter 6.
  7. Chapter 7.
  8. Chapter 8.
  9. Chapter 9.
  10. Chapter 10.
  11. Chapter 11.
  12. Chapter 12.
  13. Chapter 13.
  14. Chapter 14.
  15. Chapter 15.
  16. Chapter 16.
  17. Chapter 17.
  18. Chapter 18.
  19. Chapter 19.
  20. Chapter 20.
  21. Chapter 21.
  22. Chapter 22.
  23. Chapter 23.
  24. Chapter 24.
  25. Chapter 25.
  26. Chapter 26.
  27. Chapter 27.
  28. Chapter 28.
  29. Chapter 29.
  30. Chapter 30.
  31. Chapter 31.
  32. Chapter 32.
  33. Chapter 33.
  34. Chapter 34.
  35. Chapter 35.
  36. Chapter 36.
  37. Chapter 37.
  38. Chapter 38.
  39. Chapter 39.
  40. Chapter 40.
  41. Chapter 41.
  42. Chapter 42.
  43. Chapter 43.
  44. Chapter 44.
  45. Chapter 45.
  46. Chapter 46.
  47. Chapter 47.
  48. Chapter 48.
  49. Chapter 49.
  50. Chapter 50.
  51. Chapter 51.
  52. Chapter 52.
  53. Chapter 53.
  54. Chapter 54.
  55. Chapter 55.
  56. Chapter 56.
  57. Chapter 57.
  58. Chapter 58.
  59. Chapter 59.
  60. Chapter 60.
  61. Chapter 61.
  62. Chapter 62.
  63. Chapter 63.
  64. Chapter 64.
  65. Chapter 65.
  66. Chapter 66.
  67. Chapter 67.
  68. Chapter 68.
  69. Chapter 69.
  70. Chapter 70.
  71. Chapter 71.
  72. Chapter 72.
  73. Chapter 73.
  74. Chapter 74.
  75. Chapter 75.
  76. Chapter 76.
  77. Chapter 77.
  78. Chapter 78.
  79. Chapter 79.
  80. Chapter 80.
  81. Chapter 81.

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Tao Te Ching

Chapter 13.

Chapter 13 of 811 min

1. Favour and disgrace would seem equally to be feared; honour and great calamity, to be regarded as personal conditions (of the same kind).

2. What is meant by speaking thus of favour and disgrace? Disgrace is being in a low position (after the enjoyment of favour). The getting that (favour) leads to the apprehension (of losing it), and the losing it leads to the fear of (still greater calamity):--this is what is meant by saying that favour and disgrace would seem equally to be feared.

And what is meant by saying that honour and great calamity are to be (similarly) regarded as personal conditions? What makes me liable to great calamity is my having the body (which I call myself); if I had not the body, what great calamity could come to me?

3. Therefore he who would administer the kingdom, honouring it as he honours his own person, may be employed to govern it, and he who would administer it with the love which he bears to his own person may be entrusted with it.

End of chapter