Tao Te Ching — Chapter 2: Chapter 2
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HERE ENDETH CHAPTER IV. OF THE BHAGAVAD-GITA, Entitled "Jnana Yog," Or "The Book of the Religion of Knowledge,"
The Art of War — Chapter 1: Chapter 1: Laying Plans
Hence, those with whom he agrees as to the Tao have the happiness of attaining to it; those with whom he agrees as to its manifestation have the happiness of attaining to it; and those with whom he agrees in their failure have also the happiness of attaining (to the Tao). (But) when there is not faith sufficient (on his part), a want of faith (in him) ensues (on the part of the others).
Whatsoever proceeds from the gods immediately, that any man will grant totally depends from their divine providence. As for those things that are commonly said to happen by fortune, even those must be conceived to have dependence from nature, or from that first and general connection, and concatenation of all those things, which more apparently by the divine providence are administered and brought to pass. All things flow from thence: and whatsoever it is that is, is both necessary, and conducing to the whole (part of which thou art), and whatsoever it is that is requisite and necessary for the preservation of the general, must of necessity for every particular nature, be good and behoveful. And as for the whole, it is preserved, as by the perpetual mutation and conversion of the simple elements one into another, so also by the mutation, and alteration of things mixed and compounded. Let these things suffice thee; let them be always unto thee, as thy general rules and precepts. As for thy thirst after books, away with it with all speed, that thou die not murmuring and complaining, but truly meek and well satisfied, and from thy heart thankful unto the gods.
The Enchiridion — Chapter 9: Section X
Krishna. This deathless Yoga, this deep union, I taught Vivaswata,[FN#6] the Lord of Light; Vivaswata to Manu gave it; he To Ikshwaku; so passed it down the line Of all my royal Rishis. Then, with years, The truth grew dim and perished, noble Prince! Now once again to thee it is declared-- This ancient lore, this mystery supreme-- Seeing I find thee votary and friend.
“Misero quod omneis Eripit sensus mihi: nam simul te, Lesbia, aspexi, nihil est super mi, Quod loquar amens. Lingua sed torpet: tenuis sub artus Flamma dimanat; sonitu suopte Tintinant aures; gemina teguntur Lumina nocte.”
Seek at once, therefore, to be able to say to every unpleasing semblance, “You are but a semblance and by no means the real thing.” And then examine it by those rules which you have; and first and chiefly by this: whether it concerns the things which are within our own power or those which are not; and if it concerns anything beyond our power, be prepared to say that it is nothing to you.
Tao Te Ching — Chapter 2: Chapter 2
Sickness is an impediment to the body, but not to the will unless itself pleases. Lameness is an impediment to the leg, but not to the will; and say this to yourself with regard to everything that happens. For you will find it to be an impediment to something else, but not truly to yourself.
Tao Te Ching — Chapter 18: Chapter 20
As in a voyage, when the ship is at anchor, if you go on shore to get water, you may amuse yourself with picking up a shellfish or a truffle in your way, but your thoughts ought to be bent toward the ship, and perpetually attentive, lest the captain should call, and then you must leave all these things, that you may not have to be carried on board the vessel, bound like a sheep; thus likewise in life, if, instead of a truffle or shellfish, such a thing as a wife or a child be granted you, there is no objection; but if the captain calls, run to the ship, leave all these things, and never look behind. But if you are old, never go far from the ship, lest you should be missing when called for.
Hence, when able to attack, we must seem unable; when using our forces, we must seem inactive; when we are near, we must make the enemy believe we are far away; when far away, we must make him believe we are near.
Manlius, upon this, takes the tribune aside, and presenting a poniard to his breast, “Swear,” says he, “that you will let this cause fall, or you shall have this dagger in the heart of you; and now it is at your choice which way you will deliver my father.” The tribune swore and kept his word, and made a fair report of the whole matter to the council. He that makes himself famous by his eloquence, justice, or arms, illustrates his extraction, let it be never so mean; and gives inestimable reputation to his parents. We should never have heard of Sophroniscus, but for his son Socrates; nor for Aristo and Gryllus, if it had not been for Xenophon and Plato.
Some benefits are common, others are personal; as if a prince (out of pure grace) grant a privilege to a city, the obligation lies upon the community, and only upon every individual as a part of the whole; but if it be done particularly for my sake, then am I singly the debtor for it. The cherishing of strangers is one of the duties of hospitality, and exercises itself in the relief and protection of the distressed. There are benefits of good counsel, reputation, life, fortune, liberty, health, nay, and of superfluity and pleasure. One man obliges me out of his pocket; another gives me matter of ornament and curiosity; a third, consolation. To say nothing of negative benefits; for there are that reckon it an obligation if they do a body no hurt; and place it to account, as if they saved a man, when they do not undo him. To shut up all in one word; as benevolence is the most sociable of all virtues, so it is of the largest extent; for there is not any man, either so great or so little, but he is yet capable of giving and of receiving benefits.
The Prince — Chapter 3: Chapter 3: Concerning Mixed Principalities
The rule of all Three Worlds; then, how much less To seize an earthly kingdom! Killing these Must breed but anguish, Krishna! If they be Guilty, we shall grow guilty by their deaths; Their sins will light on us, if we shall slay Those sons of Dhritirashtra, and our kin; What peace could come of that, O Madhava? For if indeed, blinded by lust and wrath, These cannot see, or will not see, the sin Of kingly lines o'erthrown and kinsmen slain, How should not we, who see, shun such a crime-- We who perceive the guilt and feel the shame-- O thou Delight of Men, Janardana? By overthrow of houses perisheth Their sweet continuous household piety, And-rites neglected, piety extinct-- Enters impiety upon that home; Its women grow unwomaned, whence there spring Mad passions, and the mingling-up of castes, Sending a Hell-ward road that family, And whoso wrought its doom by wicked wrath. Nay, and the souls of honoured ancestors Fall from their place of peace, being bereft Of funeral-cakes and the wan death-water.[FN#1] So teach our holy hymns. Thus, if we slay Kinsfolk and friends for love of earthly power, Ahovat! what an evil fault it were! Better I deem it, if my kinsmen strike, To face them weaponless, and bare my breast To shaft and spear, than answer blow with blow.
The Tao that can be trodden is not the enduring and unchanging Tao. The name that can be named is not the enduring and unchanging name.
Now if you will consider what was the nature of the government of Darius, you will find it similar to the kingdom of the Turk, and therefore it was only necessary for Alexander, first to overthrow him in the field, and then to take the country from him. After which victory, Darius being killed, the state remained secure to Alexander, for the above reasons. And if his successors had been united they would have enjoyed it securely and at their ease, for there were no tumults raised in the kingdom except those they provoked themselves.