Tao Te Ching,
Favour and disgrace would seem equally to be feared; honour and great calamity, to be regarded as personal
conditions (of the same kind).
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?
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
Tao Te Ching,
We look at it, and we do not see it, and we name it 'the Equable.' We listen to it, and we do not hear it, and we
name it 'the Inaudible.' We try to grasp it, and do not get hold of it, and we name it 'the Subtle.' With these three
qualities, it cannot be made the subject of description; and hence we blend them together and obtain The One.
Its upper part is not bright, and its lower part is not obscure. Ceaseless in its action, it yet cannot be named,
and then it again returns and becomes nothing. This is called the Form of
the Formless, and the Semblance of the Invisible; this is called the Fleeting and Indeterminable.
We meet it and do not see its Front; we follow it, and do not see its Back. When we can lay hold of the Tao of
old to direct the things of the present day, and are able to know it as it was of old in the beginning, this is called
(unwinding) the clue of Tao.