{"collection":"Taoism","html_url":"https://unchartedknowledge.5gfusion.net/browse/tao/taote.htm","path":"tao/taote.htm","source_url":"https://sacred-texts.com/tao/taote.htm","text":"The Tao that can be trodden is not the enduring and\nunchanging Tao. The name that can be named is not the enduring and\nunchanging name.\n(Conceived of as) having no name, it is the Originator of heaven\nand earth; (conceived of as) having a name, it is the Mother of all\nthings.\nAlways without desire we must be found,\nIf its deep mystery we would sound;\nBut if desire always within us be,\nIts outer fringe is all that we shall see.\nUnder these two aspects, it is really the same; but as development\ntakes place, it receives the different names. Together we call them\nthe Mystery. Where the Mystery is the deepest is the gate of all that\nis subtle and wonderful.\n2\nAll in the world know the beauty of the beautiful, and in doing\nthis they have (the idea of) what ugliness is; they all know the skill\nof the skilful, and in doing this they have (the idea of) what the\nwant of skill is.\nSo it is that existence and non-existence give birth the one to\n(the idea of) the other; that difficulty and ease produce the one (the\nidea of) the other; that length and shortness fashion out the one the\nfigure of the other; that (the ideas of) height and lowness arise from\nthe contrast of the one with the other; that the musical notes and\ntones become harmonious through the relation of one with another; and\nthat being before and behind give the idea of one following another.\nTherefore the sage manages affairs without doing anything, and\nconveys his instructions without the use of speech.\nAll things spring up, and there is not one which declines to show\nitself; they grow, and there is no claim made for their ownership;\nthey go through their processes, and there is no expectation (of a\nreward for the results). The work is accomplished, and there is no\nresting in it (as an achievement).\nThe work is done, but how no one can see;\n'Tis this that makes the power not cease to be.\n3\nNot to value and employ men of superior ability is the way to\nkeep the people from rivalry among themselves; not to prize articles\nwhich are difficult to procure is the way to keep them from becoming\nthieves; not to show them what is likely to excite their desires is\nthe way to keep their minds from disorder.\nTherefore the sage, in the exercise of his government, empties\ntheir minds, fills their bellies, weakens their wills, and strengthens\ntheir bones.\nHe constantly (tries to) keep them without knowledge and without\ndesire, and where there are those who have knowledge, to keep them\nfrom presuming to act (on it). When there is this abstinence from\naction, good order is universal.\n4\nThe Tao is (like) the emptiness of a vessel; and in our\nemployment of it we must be on our guard against all fulness. How\ndeep and unfathomable it is, as if it were the Honoured Ancestor of\nall things!\nWe should blunt our sharp points, and unravel the complications of\nthings; we should attemper our brightness, and bring ourselves into\nagreement with the obscurity of others. How pure and still the Tao\nis, as if it would ever so continue!\nI do not know whose son it is. It might appear to have been before\nGod.\n5\nHeaven and earth do not act from (the impulse of) any wish to be\nbenevolent; they deal with all things as the dogs of grass are dealt\nwith. The sages do not act from (any wish to be) benevolent; they\ndeal with the people as the dogs of grass are dealt with.\nMay not the space between heaven and earth be compared to a\nbellows?\n'Tis emptied, yet it loses not its power;\n'Tis moved again, and sends forth air the more.\nMuch speech to swift exhaustion lead we see;\nYour inner being guard, and keep it free.\n6\nThe valley spirit dies not, aye the same;\nThe female mystery thus do we name.\nIts gate, from which at first they issued forth,\nIs called the root from which grew heaven and earth.\nLong and unbroken does its power remain,\nUsed gently, and without the touch of pain.\n7\nHeaven is long-enduring and earth continues long. The reason\nwhy heaven and earth are able to endure and continue thus long is\nbecause they do not live of, or for, themselves. This is how they are\nable to continue and endure.\nTherefore the sage puts his own person last, and yet it is found in\nthe foremost place; he treats his person as if it were foreign to him,\nand yet that person is preserved. Is it not because he has no\npersonal and private ends, that therefore such ends are realised?\n8\nThe highest excellence is like (that of) water. The excellence\nof water appears in its benefiting all things, and in its occupying,\nwithout striving (to the contrary), the low place which all men\ndislike. Hence (its way) is near to (that of) the Tao.\nThe excellence of a residence is in (the suitability of) the place;\nthat of the mind is in abysmal stillness; that of associations is in\ntheir being with the virtuous; that of government is in its securing\ngood order; that of (the conduct of) affairs is in its ability; and\nthat of (the initiation of) any movement is in its timeliness.\nAnd when (one with the highest excellence) does not wrangle (about\nhis low position), no one finds fault with him.\n9\nIt is better to leave a vessel unfilled, than to attempt to\ncarry it when it is full. If you keep feeling a point that has been\nsharpened, the point cannot long preserve its sharpness.\nWhen gold and jade fill the hall, their possessor cannot keep them\nsafe. When wealth and honours lead to arrogancy, this brings its evil\non itself. When the work is done, and one's name is becoming\ndistinguished, to withdraw into obscurity is the way of Heaven.\n10\nWhen the intelligent and animal souls are held together in one\nembrace, they can be kept from separating. When one gives undivided\nattention to the (vital) breath, and brings it to the utmost degree of\npliancy, he can become as a (tender) babe. When he has cleansed away\nthe most mysterious sights (of his imagination), he can become without\na flaw.\nIn loving the people and ruling the state, cannot he proceed\nwithout any (purpose of) action? In the opening and shutting of his\ngates of heaven, cannot he do so as a female bird? While his\nintelligence reaches in every direction, cannot he (appear to) be\nwithout knowledge?\n(The Tao) produces (all things) and nourishes them; it produces\nthem and does not claim them as its own; it does all, and yet does not\nboast of it; it presides over all, and yet does not control them.\nThis is what is called 'The mysterious Quality' (of the Tao).\n11\nThe thirty spokes unite in the one nave; but it is on the empty\nspace (for the axle), that the use of the wheel depends. Clay is\nfashioned into vessels; but it is on their empty hollowness, that\ntheir use depends. The door and windows are cut out (from the walls)\nto form an apartment; but it is on the empty space (within), that its\nuse depends. Therefore, what has a (positive) existence serves for\nprofitable adaptation, and what has not that for (actual) usefulness.\n12\nColour's five hues from th' eyes their sight will take;\nMusic's five notes the ears as deaf can make;\nThe flavours five deprive the mouth of taste;\nThe chariot course, and the wild hunting waste\nMake mad the mind; and objects rare and strange,\nSought for, men's conduct will to evil change.\nTherefore the sage seeks to satisfy (the craving of) the belly, and\nnot the (insatiable longing of the) eyes. He puts from him the\nlatter, and prefers to seek the former.\n13\nFavour and disgrace would seem equally to be feared; honour and\ngreat calamity, to be regarded as personal conditions (of the same\nkind).\nWhat is meant by speaking thus of favour and disgrace? Disgrace is\nbeing in a low position (after the enjoyment of favour). The getting\nthat (favour) leads to the apprehension (of losing it), and the losing\nit leads to the fear of (still greater calamity):--this is what is\nmeant by saying that favour and disgrace would seem equally to be\nfeared.\nAnd what is meant by saying that honour and great calamity are to be\n(similarly) regarded as personal conditions? What makes me liable to\ngreat calamity is my having the body (which I call myself); if I had\nnot the body, what great calamity could come to me?\nTherefore he who would administer the kingdom, honouring it as he\nhonours his own person, may be employed to govern it, and he who would\nadminister it with the love which he bears to his own person may be\nentrusted with it.\n14\nWe look at it, and we do not see it, and we name it 'the\nEquable.' We listen to it, and we do not hear it, and we name it 'the\nInaudible.' We try to grasp it, and do not get hold of it, and we\nname it 'the Subtle.' With these three qualities, it cannot be made\nthe subject of description; and hence we blend them together and\nobtain The One.\nIts upper part is not bright, and its lower part is not obscure.\nCeaseless in its action, it yet cannot be named, and then it again\nreturns and becomes nothing. This is called the Form of the Formless,\nand the Semblance of the Invisible; this is called the Fleeting and\nIndeterminable.\nWe meet it and do not see its Front; we follow it, and do not see\nits Back. When we can lay hold of the Tao of old to direct the things\nof the present day, and are able to know it as it was of old in the\nbeginning, this is called (unwinding) the clue of Tao.\n15\nThe skilful masters (of the Tao) in old times, with a subtle\nand exquisite penetration, comprehended its mysteries, and were deep\n(also) so as to elude men's knowledge. As they were thus beyond men's\nknowledge, I will make an effort to describe of what sort they\nappeared to be.\nShrinking looked they like those who wade through a stream in\nwinter; irresolute like those who are afraid of all around them; grave\nlike a guest (in awe of his host); evanescent like ice that is melting\naway; unpretentious like wood that has not been fashioned into\nanything; vacant like a valley, and dull like muddy water.\nWho can (make) the muddy water (clear)? Let it be still, and it\nwill gradually become clear. Who can secure the condition of rest?\nLet movement go on, and the condition of rest will gradually arise.\nThey who preserve this method of the Tao do not wish to be full (of\nthemselves). It is through their not being full of themselves that\nthey can afford to seem worn and not appear new and complete.\n16\nThe (state of) vacancy should be brought to the utmost degree,\nand that of stillness guarded with unwearying vigour. All things\nalike go through their processes of activity, and (then) we see them\nreturn (to their original state). When things (in the vegetable\nworld) have displayed their luxuriant growth, we see each of them\nreturn to its root. This returning to their root is what we call the\nstate of stillness; and that stillness may be called a reporting that\nthey have fulfilled their appointed end.\nThe report of that fulfilment is the regular, unchanging rule. To\nknow that unchanging rule is to be intelligent; not to know it leads\nto wild movements and evil issues. The knowledge of that unchanging\nrule produces a (grand) capacity and forbearance, and that capacity\nand forbearance lead to a community (of feeling with all things).\nFrom this community of feeling comes a kingliness of character; and he\nwho is king-like goes on to be heaven-like. In that likeness to\nheaven he possesses the Tao. Possessed of the Tao, he endures long;\nand to the end of his bodily life, is exempt from all danger of decay.\n17\nIn the highest antiquity, (the people) did not know that there\nwere (their rulers). In the next age they loved them and praised\nthem. In the next they feared them; in the next they despised them.\nThus it was that when faith (in the Tao) was deficient (in the rulers)\na want of faith in them ensued (in the people).\nHow irresolute did those (earliest rulers) appear, showing (by\ntheir reticence) the importance which they set upon their words!\nTheir work was done and their undertakings were successful, while the\npeople all said, 'We are as we are, of ourselves!'\n18\nWhen the Great Tao (Way or Method) ceased to be observed,\nbenevolence and righteousness came into vogue. (Then) appeared wisdom\nand shrewdness, and there ensued great hypocrisy.\nWhen harmony no longer prevailed throughout the six kinships,\nfilial sons found their manifestation; when the states and clans fell\ninto disorder, loyal ministers appeared.\n19\nIf we could renounce our sageness and discard our wisdom, it\nwould be better for the people a hundredfold. If we could renounce\nour benevolence and discard our righteousness, the people would again\nbecome filial and kindly. If we could renounce our artful\ncontrivances and discard our (scheming for) gain, there would be no\nthieves nor robbers.\nThose three methods (of government)\nThought olden ways in elegance did fail\nAnd made these names their want of worth to veil;\nBut simple views, and courses plain and true\nWould selfish ends and many lusts eschew.\n20\nWhen we renounce learning we have no troubles.\nThe (ready) 'yes,' and (flattering) 'yea;'--\nSmall is the difference they display.\nBut mark their issues, good and ill;--\nWhat space the gulf between shall fill?\nWhat all men fear is indeed to be feared; but how wide and without end\nis the range of questions (asking to be discussed)!\nThe multitude of men look satisfied and pleased; as if enjoying a\nfull banquet, as if mounted on a tower in spring. I alone seem\nlistless and still, my desires having as yet given no indication of\ntheir presence. I am like an infant which has not yet smiled. I look\ndejected and forlorn, as if I had no home to go to. The multitude of\nmen all have enough and to spare. I alone seem to have lost\neverything. My mind is that of a stupid man; I am in a state of\nchaos.\nOrdinary men look bright and intelligent, while I alone seem to be\nbenighted. They look full of discrimination, while I alone am dull\nand confused. I seem to be carried about as on the sea, drifting as\nif I had nowhere to rest. All men have their spheres of action, while\nI alone seem dull and incapable, like a rude borderer. (Thus) I alone\nam different from other men, but I value the nursing-mother (the Tao).\n21\nThe grandest forms of active force\nFrom Tao come, their only source.\nWho can of Tao the nature tell?\nOur sight it flies, our touch as well.\nEluding sight, eluding touch,\nThe forms of things all in it crouch;\nEluding touch, eluding sight,\nThere are their semblances, all right.\nProfound it is, dark and obscure;\nThings' essences all there endure.\nThose essences the truth enfold\nOf what, when seen, shall then be told.\nNow it is so; 'twas so of old.\nIts name--what passes not away;\nSo, in their beautiful array,\nThings form and never know decay.\nHow know I that it is so with all the beauties of existing things? By\nthis (nature of the Tao).\n22\nThe partial becomes complete; the crooked, straight; the empty,\nfull; the worn out, new. He whose (desires) are few gets them; he\nwhose (desires) are many goes astray.\nTherefore the sage holds in his embrace the one thing (of\nhumility), and manifests it to all the world. He is free from self-\ndisplay, and therefore he shines; from self-assertion, and therefore\nhe is distinguished; from self-boasting, and therefore his merit is\nacknowledged; from self-complacency, and therefore he acquires\nsuperiority. It is because he is thus free from striving that\ntherefore no one in the world is able to strive with him.\nThat saying of the ancients that 'the partial becomes complete' was\nnot vainly spoken:--all real completion is comprehended under it.\n23\nAbstaining from speech marks him who is obeying the spontaneity\nof his nature. A violent wind does not last for a whole morning; a\nsudden rain does not last for the whole day. To whom is it that these\n(two) things are owing? To Heaven and Earth. If Heaven and Earth\ncannot make such (spasmodic) actings last long, how much less can man!\nTherefore when one is making the Tao his business, those who are\nalso pursuing it, agree with him in it, and those who are making the\nmanifestation of its course their object agree with him in that; while\neven those who are failing in both these things agree with him where\nthey fail.\nHence, those with whom he agrees as to the Tao have the happiness\nof attaining to it; those with whom he agrees as to its manifestation\nhave the happiness of attaining to it; and those with whom he agrees\nin their failure have also the happiness of attaining (to the Tao).\n(But) when there is not faith sufficient (on his part), a want of\nfaith (in him) ensues (on the part of the others).\n24\nHe who stands on his tiptoes does not stand firm; he who stretches\nhis legs does not walk (easily). (So), he who displays himself does\nnot shine; he who asserts his own views is not distinguished; he who\nvaunts himself does not find his merit acknowledged; he who is self-\nconceited has no superiority allowed to him. Such conditions, viewed\nfrom the standpoint of the Tao, are like remnants of food, or a tumour\non the body, which all dislike. Hence those who pursue (the course)\nof the Tao do not adopt and allow them.\n25\nThere was something undefined and complete, coming into\nexistence before Heaven and Earth. How still it was and formless,\nstanding alone, and undergoing no change, reaching everywhere and in\nno danger (of being exhausted)! It may be regarded as the Mother of\nall things.\nI do not know its name, and I give it the designation of the Tao\n(the Way or Course). Making an effort (further) to give it a name I\ncall it The Great.\nGreat, it passes on (in constant flow). Passing on, it becomes\nremote. Having become remote, it returns. Therefore the Tao is\ngreat; Heaven is great; Earth is great; and the (sage) king is also\ngreat. In the universe there are four that are great, and the (sage)\nking is one of them.\nMan takes his law from the Earth; the Earth takes its law from\nHeaven; Heaven takes its law from the Tao. The law of the Tao is its\nbeing what it is.\n26\nGravity is the root of lightness; stillness, the ruler of\nmovement.\nTherefore a wise prince, marching the whole day, does not go far\nfrom his baggage waggons. Although he may have brilliant prospects to\nlook at, he quietly remains (in his proper place), indifferent to\nthem. How should the lord of a myriad chariots carry himself lightly\nbefore the kingdom? If he do act lightly, he has lost his root (of\ngravity); if he proceed to active movement, he will lose his throne.\n27\nThe skilful traveller leaves no traces of his wheels or\nfootsteps; the skilful speaker says nothing that can be found fault\nwith or blamed; the skilful reckoner uses no tallies; the skilful\ncloser needs no bolts or bars, while to open what he has shut will be\nimpossible; the skilful binder uses no strings or knots, while to\nunloose what he has bound will be impossible. In the same way the\nsage is always skilful at saving men, and so he does not cast away any\nman; he is always skilful at saving things, and so he does not cast\naway anything. This is called 'Hiding the light of his procedure.'\nTherefore the man of skill is a master (to be looked up to) by him\nwho has not the skill; and he who has not the skill is the helper of\n(the reputation of) him who has the skill. If the one did not honour\nhis master, and the other did not rejoice in his helper, an\n(observer), though intelligent, might greatly err about them. This is\ncalled 'The utmost degree of mystery.'\n28\nWho knows his manhood's strength,\nYet still his female feebleness maintains;\nAs to one channel flow the many drains,\nAll come to him, yea, all beneath the sky.\nThus he the constant excellence retains;\nThe simple child again, free from all stains.\nWho knows how white attracts,\nYet always keeps himself within black's shade,\nThe pattern of humility displayed,\nDisplayed in view of all beneath the sky;\nHe in the unchanging excellence arrayed,\nEndless return to man's first state has made.\nWho knows how glory shines,\nYet loves disgrace, nor e'er for it is pale;\nBehold his presence in a spacious vale,\nTo which men come from all beneath the sky.\nThe unchanging excellence completes its tale;\nThe simple infant man in him we hail.\nThe unwrought material, when divided and distributed, forms\nvessels. The sage, when employed, becomes the Head of all the\nOfficers (of government); and in his greatest regulations he employs\nno violent measures.\n29\nIf any one should wish to get the kingdom for himself, and to\neffect this by what he does, I see that he will not succeed. The\nkingdom is a spirit-like thing, and cannot be got by active doing. He\nwho would so win it destroys it; he who would hold it in his grasp\nloses it.\nThe course and nature of things is such that\nWhat was in front is now behind;\nWhat warmed anon we freezing find.\nStrength is of weakness oft the spoil;\nThe store in ruins mocks our toil.\nHence the sage puts away excessive effort, extravagance, and easy\nindulgence.\n30\nHe who would assist a lord of men in harmony with the Tao will\nnot assert his mastery in the kingdom by force of arms. Such a course\nis sure to meet with its proper return.\nWherever a host is stationed, briars and thorns spring up. In the\nsequence of great armies there are sure to be bad years.\nA skilful (commander) strikes a decisive blow, and stops. He does\nnot dare (by continuing his operations) to assert and complete his\nmastery. He will strike the blow, but will be on his guard against\nbeing vain or boastful or arrogant in consequence of it. He strikes\nit as a matter of necessity; he strikes it, but not from a wish for\nmastery.\nWhen things have attained their strong maturity they become old.\nThis may be said to be not in accordance with the Tao: and what is not\nin accordance with it soon comes to an end.\n31\nNow arms, however beautiful, are instruments of evil omen,\nhateful, it may be said, to all creatures. Therefore they who have\nthe Tao do not like to employ them.\nThe superior man ordinarily considers the left hand the most\nhonourable place, but in time of war the right hand. Those sharp\nweapons are instruments of evil omen, and not the instruments of the\nsuperior man;--he uses them only on the compulsion of necessity. Calm\nand repose are what he prizes; victory (by force of arms) is to him\nundesirable. To consider this desirable would be to delight in the\nslaughter of men; and he who delights in the slaughter of men cannot\nget his will in the kingdom.\nOn occasions of festivity to be on the left hand is the prized\nposition; on occasions of mourning, the right hand. The second in\ncommand of the army has his place on the left; the general commanding\nin chief has his on the right;--his place, that is, is assigned to him\nas in the rites of mourning. He who has killed multitudes of men\nshould weep for them with the bitterest grief; and the victor in\nbattle has his place (rightly) according to those rites.\n32\nThe Tao, considered as unchanging, has no name.\nThough in its primordial simplicity it may be small, the whole\nworld dares not deal with (one embodying) it as a minister. If a\nfeudal prince or the king could guard and hold it, all would\nspontaneously submit themselves to him.\nHeaven and Earth (under its guidance) unite together and send down\nthe sweet dew, which, without the directions of men, reaches equally\neverywhere as of its own accord.\nAs soon as it proceeds to action, it has a name. When it once has\nthat name, (men) can know to rest in it. When they know to rest in\nit, they can be free from all risk of failure and error.\nThe relation of the Tao to all the world is like that of the great\nrivers and seas to the streams from the valleys.\n33\nHe who knows other men is discerning; he who knows himself is\nintelligent. He who overcomes others is strong; he who overcomes\nhimself is mighty. He who is satisfied with his lot is rich; he who\ngoes on acting with energy has a (firm) will.\nHe who does not fail in the requirements of his position, continues\nlong; he who dies and yet does not perish, has longevity.\n34\nAll-pervading is the Great Tao! It may be found on the left\nhand and on the right.\nAll things depend on it for their production, which it gives to\nthem, not one refusing obedience to it. When its work is\naccomplished, it does not claim the name of having done it. It\nclothes all things as with a garment, and makes no assumption of being\ntheir lord;--it may be named in the smallest things. All things\nreturn (to their root and disappear), and do not know that it is it\nwhich presides over their doing so;--it may be named in the greatest\nthings.\nHence the sage is able (in the same way) to accomplish his great\nachievements. It is through his not making himself great that he can\naccomplish them.\n35\nTo him who holds in his hands the Great Image (of the invisible\nTao), the whole world repairs. Men resort to him, and receive no\nhurt, but (find) rest, peace, and the feeling of ease.\nMusic and dainties will make the passing guest stop (for a time).\nBut though the Tao as it comes from the mouth, seems insipid and has\nno flavour, though it seems not worth being looked at or listened to,\nthe use of it is inexhaustible.\n36\nWhen one is about to take an inspiration, he is sure to make a\n(previous) expiration; when he is going to weaken another, he will\nfirst strengthen him; when he is going to overthrow another, he will\nfirst have raised him up; when he is going to despoil another, he will\nfirst have made gifts to him:--this is called 'Hiding the light (of\nhis procedure).'\nThe soft overcomes the hard; and the weak the strong.\nFishes should not be taken from the deep; instruments for the\nprofit of a state should not be shown to the people.\n37\nThe Tao in its regular course does nothing (for the sake of\ndoing it), and so there is nothing which it does not do.\nIf princes and kings were able to maintain it, all things would of\nthemselves be transformed by them.\nIf this transformation became to me an object of desire, I would\nexpress the desire by the nameless simplicity.\nSimplicity without a name\nIs free from all external aim.\nWith no desire, at rest and still,\nAll things go right as of their will.\n38\n(Those who) possessed in highest degree the attributes (of the\nTao) did not (seek) to show them, and therefore they possessed them\n(in fullest measure). (Those who) possessed in a lower degree those\nattributes (sought how) not to lose them, and therefore they did not\npossess them (in fullest measure).\n(Those who) possessed in the highest degree those attributes did\nnothing (with a purpose), and had no need to do anything. (Those who)\npossessed them in a lower degree were (always) doing, and had need to\nbe so doing.\n(Those who) possessed the highest benevolence were (always seeking)\nto carry it out, and had no need to be doing so. (Those who)\npossessed the highest righteousness were (always seeking) to carry it\nout, and had need to be so doing.\n(Those who) possessed the highest (sense of) propriety were (always\nseeking) to show it, and when men did not respond to it, they bared\nthe arm and marched up to them.\nThus it was that when the Tao was lost, its attributes appeared;\nwhen its attributes were lost, benevolence appeared; when benevolence\nwas lost, righteousness appeared; and when righteousness was lost, the\nproprieties appeared.\nNow propriety is the attenuated form of leal-heartedness and good\nfaith, and is also the commencement of disorder; swift apprehension is\n(only) a flower of the Tao, and is the beginning of stupidity.\nThus it is that the Great man abides by what is solid, and eschews\nwhat is flimsy; dwells with the fruit and not with the flower. It is\nthus that he puts away the one and makes choice of the other.\n39\nThe things which from of old have got the One (the Tao) are--\nHeaven which by it is bright and pure;\nEarth rendered thereby firm and sure;\nSpirits with powers by it supplied;\nValleys kept full throughout their void\nAll creatures which through it do live\nPrinces and kings who from it get\nThe model which to all they give.\nAll these are the results of the One (Tao).\nIf heaven were not thus pure, it soon would rend;\nIf earth were not thus sure, 'twould break and bend;\nWithout these powers, the spirits soon would fail;\nIf not so filled, the drought would parch each vale;\nWithout that life, creatures would pass away;\nPrinces and kings, without that moral sway,\nHowever grand and high, would all decay.\nThus it is that dignity finds its (firm) root in its (previous)\nmeanness, and what is lofty finds its stability in the lowness (from\nwhich it rises). Hence princes and kings call themselves 'Orphans,'\n'Men of small virtue,' and as 'Carriages without a nave.' Is not this\nan acknowledgment that in their considering themselves mean they see\nthe foundation of their dignity? So it is that in the enumeration of\nthe different parts of a carriage we do not come on what makes it\nanswer the ends of a carriage. They do not wish to show themselves\nelegant-looking as jade, but (prefer) to be coarse-looking as an\n(ordinary) stone.\n40\nThe movement of the Tao\nBy contraries proceeds;\nAnd weakness marks the course\nOf Tao's mighty deeds.\nAll things under heaven sprang from It as existing (and named);\nthat existence sprang from It as non-existent (and not named).\n41\nScholars of the highest class, when they hear about the Tao,\nearnestly carry it into practice. Scholars of the middle class, when\nthey have heard about it, seem now to keep it and now to lose it.\nScholars of the lowest class, when they have heard about it, laugh\ngreatly at it. If it were not (thus) laughed at, it would not be fit\nto be the Tao.\nTherefore the sentence-makers have thus expressed themselves:--\n'The Tao, when brightest seen, seems light to lack;\nWho progress in it makes, seems drawing back;\nIts even way is like a rugged track.\nIts highest virtue from the vale doth rise;\nIts greatest beauty seems to offend the eyes;\nAnd he has most whose lot the least supplies.\nIts firmest virtue seems but poor and low;\nIts solid truth seems change to undergo;\nIts largest square doth yet no corner show\nA vessel great, it is the slowest made;\nLoud is its sound, but never word it said;\nA semblance great, the shadow of a shade.'\nThe Tao is hidden, and has no name; but it is the Tao which is\nskilful at imparting (to all things what they need) and making them\ncomplete.\n42\nThe Tao produced One; One produced Two; Two produced Three;\nThree produced All things. All things leave behind them the Obscurity\n(out of which they have come), and go forward to embrace the\nBrightness (into which they have emerged), while they are harmonised\nby the Breath of Vacancy.\nWhat men dislike is to be orphans, to have little virtue, to be as\ncarriages without naves; and yet these are the designations which\nkings and princes use for themselves. So it is that some things are\nincreased by being diminished, and others are diminished by being\nincreased.\nWhat other men (thus) teach, I also teach. The violent and strong\ndo not die their natural death. I will make this the basis of my\nteaching.\n43\nThe softest thing in the world dashes against and overcomes the\nhardest; that which has no (substantial) existence enters where there\nis no crevice. I know hereby what advantage belongs to doing nothing\n(with a purpose).\nThere are few in the world who attain to the teaching without\nwords, and the advantage arising from non-action.\n44\nOr fame or life,\nWhich do you hold more dear?\nOr life or wealth,\nTo which would you adhere?\nKeep life and lose those other things;\nKeep them and lose your life:--which brings\nSorrow and pain more near?\nThus we may see,\nWho cleaves to fame\nRejects what is more great;\nWho loves large stores\nGives up the richer state.\nWho is content\nNeeds fear no shame.\nWho knows to stop\nIncurs no blame.\nFrom danger free\nLong live shall he.\n45\nWho thinks his great achievements poor\nShall find his vigour long endure.\nOf greatest fulness, deemed a void,\nExhaustion ne'er shall stem the tide.\nDo thou what's straight still crooked deem;\nThy greatest art still stupid seem,\nAnd eloquence a stammering scream.\nConstant action overcomes cold; being still overcomes heat. Purity\nand stillness give the correct law to all under heaven.\n46\nWhen the Tao prevails in the world, they send back their swift\nhorses to (draw) the dung-carts. When the Tao is disregarded in the\nworld, the war-horses breed in the border lands.\nThere is no guilt greater than to sanction ambition; no calamity\ngreater than to be discontented with one's lot; no fault greater than\nthe wish to be getting. Therefore the sufficiency of contentment is\nan enduring and unchanging sufficiency.\n47\nWithout going outside his door, one understands (all that takes\nplace) under the sky; without looking out from his window, one sees\nthe Tao of Heaven. The farther that one goes out (from himself), the\nless he knows.\nTherefore the sages got their knowledge without travelling; gave\ntheir (right) names to things without seeing them; and accomplished\ntheir ends without any purpose of doing so.\n48\nHe who devotes himself to learning (seeks) from day to day to\nincrease (his knowledge); he who devotes himself to the Tao (seeks)\nfrom day to day to diminish (his doing).\nHe diminishes it and again diminishes it, till he arrives at doing\nnothing (on purpose). Having arrived at this point of non-action,\nthere is nothing which he does not do.\nHe who gets as his own all under heaven does so by giving himself\nno trouble (with that end). If one take trouble (with that end), he\nis not equal to getting as his own all under heaven.\n49\nThe sage has no invariable mind of his own; he makes the mind\nof the people his mind.\nTo those who are good (to me), I am good; and to those who are not\ngood (to me), I am also good;--and thus (all) get to be good. To\nthose who are sincere (with me), I am sincere; and to those who are\nnot sincere (with me), I am also sincere;--and thus (all) get to be\nsincere.\nThe sage has in the world an appearance of indecision, and keeps\nhis mind in a state of indifference to all. The people all keep their\neyes and ears directed to him, and he deals with them all as his\nchildren.\n50\nMen come forth and live; they enter (again) and die.\nOf every ten three are ministers of life (to themselves); and three\nare ministers of death.\nThere are also three in every ten whose aim is to live, but whose\nmovements tend to the land (or place) of death. And for what reason?\nBecause of their excessive endeavours to perpetuate life.\nBut I have heard that he who is skilful in managing the life\nentrusted to him for a time travels on the land without having to shun\nrhinoceros or tiger, and enters a host without having to avoid buff\ncoat or sharp weapon. The rhinoceros finds no place in him into which\nto thrust its horn, nor the tiger a place in which to fix its claws,\nnor the weapon a place to admit its point. And for what reason?\nBecause there is in him no place of death.\n51\nAll things are produced by the Tao, and nourished by its\noutflowing operation. They receive their forms according to the\nnature of each, and are completed according to the circumstances of\ntheir condition. Therefore all things without exception honour the\nTao, and exalt its outflowing operation.\nThis honouring of the Tao and exalting of its operation is not the\nresult of any ordination, but always a spontaneous tribute.\nThus it is that the Tao produces (all things), nourishes them,\nbrings them to their full growth, nurses them, completes them, matures\nthem, maintains them, and overspreads them.\nIt produces them and makes no claim to the possession of them; it\ncarries them through their processes and does not vaunt its ability in\ndoing so; it brings them to maturity and exercises no control over\nthem;--this is called its mysterious operation.\n52\n(The Tao) which originated all under the sky is to be\nconsidered as the mother of them all.\nWhen the mother is found, we know what her children should be.\nWhen one knows that he is his mother's child, and proceeds to guard\n(the qualities of) the mother that belong to him, to the end of his\nlife he will be free from all peril.\nLet him keep his mouth closed, and shut up the portals (of his\nnostrils), and all his life he will be exempt from laborious exertion.\nLet him keep his mouth open, and (spend his breath) in the promotion\nof his affairs, and all his life there will be no safety for him.\nThe perception of what is small is (the secret of clear-\nsightedness; the guarding of what is soft and tender is (the secret\nof) strength.\nWho uses well his light,\nReverting to its (source so) bright,\nWill from his body ward all blight,\nAnd hides the unchanging from men's sight.\n53\nIf I were suddenly to become known, and (put into a position\nto) conduct (a government) according to the Great Tao, what I should\nbe most afraid of would be a boastful display.\nThe great Tao (or way) is very level and easy; but people love the\nby-ways.\nTheir court(-yards and buildings) shall be well kept, but their\nfields shall be ill-cultivated, and their granaries very empty. They\nshall wear elegant and ornamented robes, carry a sharp sword at their\ngirdle, pamper themselves in eating and drinking, and have a\nsuperabundance of property and wealth;--such (princes) may be called\nrobbers and boasters. This is contrary to the Tao surely!\n54\nWhat (Tao's) skilful planter plants\nCan never be uptorn;\nWhat his skilful arms enfold,\nFrom him can ne'er be borne.\nSons shall bring in lengthening line,\nSacrifices to his shrine.\nTao when nursed within one's self,\nHis vigour will make true;\nAnd where the family it rules\nWhat riches will accrue!\nThe neighbourhood where it prevails\nIn thriving will abound;\nAnd when 'tis seen throughout the state,\nGood fortune will be found.\nEmploy it the kingdom o'er,\nAnd men thrive all around.\nIn this way the effect will be seen in the person, by the\nobservation of different cases; in the family; in the neighbourhood;\nin the state; and in the kingdom.\nHow do I know that this effect is sure to hold thus all under the\nsky? By this (method of observation).\n55\nHe who has in himself abundantly the attributes (of the Tao) is\nlike an infant. Poisonous insects will not sting him; fierce beasts\nwill not seize him; birds of prey will not strike him.\n(The infant's) bones are weak and its sinews soft, but yet its\ngrasp is firm. It knows not yet the union of male and female, and yet\nits virile member may be excited;--showing the perfection of its\nphysical essence. All day long it will cry without its throat\nbecoming hoarse;--showing the harmony (in its constitution).\nTo him by whom this harmony is known,\n(The secret of) the unchanging (Tao) is shown,\nAnd in the knowledge wisdom finds its throne.\nAll life-increasing arts to evil turn;\nWhere the mind makes the vital breath to burn,\n(False) is the strength, (and o'er it we should mourn.)\nWhen things have become strong, they (then) become old, which may\nbe said to be contrary to the Tao. Whatever is contrary to the Tao\nsoon ends.\n56\nHe who knows (the Tao) does not (care to) speak (about it); he\nwho is (ever ready to) speak about it does not know it.\nHe (who knows it) will keep his mouth shut and close the portals\n(of his nostrils). He will blunt his sharp points and unravel the\ncomplications of things; he will attemper his brightness, and bring\nhimself into agreement with the obscurity (of others). This is called\n'the Mysterious Agreement.'\n(Such an one) cannot be treated familiarly or distantly; he is\nbeyond all consideration of profit or injury; of nobility or\nmeanness:--he is the noblest man under heaven.\n57\nA state may be ruled by (measures of) correction; weapons of\nwar may be used with crafty dexterity; (but) the kingdom is made one's\nown (only) by freedom from action and purpose.\nHow do I know that it is so? By these facts:--In the kingdom the\nmultiplication of prohibitive enactments increases the poverty of the\npeople; the more implements to add to their profit that the people\nhave, the greater disorder is there in the state and clan; the more\nacts of crafty dexterity that men possess, the more do strange\ncontrivances appear; the more display there is of legislation, the\nmore thieves and robbers there are.\nTherefore a sage has said, 'I will do nothing (of purpose), and the\npeople will be transformed of themselves; I will be fond of keeping\nstill, and the people will of themselves become correct. I will take\nno trouble about it, and the people will of themselves become rich; I\nwill manifest no ambition, and the people will of themselves attain to\nthe primitive simplicity.'\n58\nThe government that seems the most unwise,\nOft goodness to the people best supplies;\nThat which is meddling, touching everything,\nWill work but ill, and disappointment bring.\nMisery!--happiness is to be found by its side! Happiness!--misery\nlurks beneath it! Who knows what either will come to in the end?\nShall we then dispense with correction? The (method of) correction\nshall by a turn become distortion, and the good in it shall by a turn\nbecome evil. The delusion of the people (on this point) has indeed\nsubsisted for a long time.\nTherefore the sage is (like) a square which cuts no one (with its\nangles); (like) a corner which injures no one (with its sharpness).\nHe is straightforward, but allows himself no license; he is bright,\nbut does not dazzle.\n59\nFor regulating the human (in our constitution) and rendering\nthe (proper) service to the heavenly, there is nothing like\nmoderation.\nIt is only by this moderation that there is effected an early\nreturn (to man's normal state). That early return is what I call the\nrepeated accumulation of the attributes (of the Tao). With that\nrepeated accumulation of those attributes, there comes the subjugation\n(of every obstacle to such return). Of this subjugation we know not\nwhat shall be the limit; and when one knows not what the limit shall\nbe, he may be the ruler of a state.\nHe who possesses the mother of the state may continue long. His\ncase is like that (of the plant) of which we say that its roots are\ndeep and its flower stalks firm:--this is the way to secure that its\nenduring life shall long be seen.\n60\nGoverning a great state is like cooking small fish.\nLet the kingdom be governed according to the Tao, and the manes of\nthe departed will not manifest their spiritual energy. It is not that\nthose manes have not that spiritual energy, but it will not be\nemployed to hurt men. It is not that it could not hurt men, but\nneither does the ruling sage hurt them.\nWhen these two do not injuriously affect each other, their good\ninfluences converge in the virtue (of the Tao).\n61\nWhat makes a great state is its being (like) a low-lying, down-\nflowing (stream);--it becomes the centre to which tend (all the small\nstates) under heaven.\n(To illustrate from) the case of all females:--the female always\novercomes the male by her stillness. Stillness may be considered (a\nsort of) abasement.\nThus it is that a great state, by condescending to small states,\ngains them for itself; and that small states, by abasing themselves to\na great state, win it over to them. In the one case the abasement\nleads to gaining adherents, in the other case to procuring favour.\nThe great state only wishes to unite men together and nourish them;\na small state only wishes to be received by, and to serve, the other.\nEach gets what it desires, but the great state must learn to abase\nitself.\n62\nTao has of all things the most honoured place.\nNo treasures give good men so rich a grace;\nBad men it guards, and doth their ill efface.\n(Its) admirable words can purchase honour; (its) admirable deeds\ncan raise their performer above others. Even men who are not good are\nnot abandoned by it.\nTherefore when the sovereign occupies his place as the Son of\nHeaven, and he has appointed his three ducal ministers, though (a\nprince) were to send in a round symbol-of-rank large enough to fill\nboth the hands, and that as the precursor of the team of horses (in\nthe court-yard), such an offering would not be equal to (a lesson of)\nthis Tao, which one might present on his knees.\nWhy was it that the ancients prized this Tao so much? Was it not\nbecause it could be got by seeking for it, and the guilty could escape\n(from the stain of their guilt) by it? This is the reason why all\nunder heaven consider it the most valuable thing.\n63\n(It is the way of the Tao) to act without (thinking of) acting;\nto conduct affairs without (feeling the) trouble of them; to taste\nwithout discerning any flavour; to consider what is small as great,\nand a few as many; and to recompense injury with kindness.\n(The master of it) anticipates things that are difficult while they\nare easy, and does things that would become great while they are\nsmall. All difficult things in the world are sure to arise from a\nprevious state in which they were easy, and all great things from one\nin which they were small. Therefore the sage, while he never does\nwhat is great, is able on that account to accomplish the greatest\nthings.\nHe who lightly promises is sure to keep but little faith; he who is\ncontinually thinking things easy is sure to find them difficult.\nTherefore the sage sees difficulty even in what seems easy, and so\nnever has any difficulties.\n64\nThat which is at rest is easily kept hold of; before a thing\nhas given indications of its presence, it is easy to take measures\nagainst it; that which is brittle is easily broken; that which is very\nsmall is easily dispersed. Action should be taken before a thing has\nmade its appearance; order should be secured before disorder has\nbegun.\nThe tree which fills the arms grew from the tiniest sprout; the\ntower of nine storeys rose from a (small) heap of earth; the journey\nof a thousand li commenced with a single step.\nHe who acts (with an ulterior purpose) does harm; he who takes hold\nof a thing (in the same way) loses his hold. The sage does not act\n(so), and therefore does no harm; he does not lay hold (so), and\ntherefore does not lose his bold. (But) people in their conduct of\naffairs are constantly ruining them when they are on the eve of\nsuccess. If they were careful at the end, as (they should be) at the\nbeginning, they would not so ruin them.\nTherefore the sage desires what (other men) do not desire, and does\nnot prize things difficult to get; he learns what (other men) do not\nlearn, and turns back to what the multitude of men have passed by.\nThus he helps the natural development of all things, and does not dare\nto act (with an ulterior purpose of his own).\n65\nThe ancients who showed their skill in practising the Tao did\nso, not to enlighten the people, but rather to make them simple and\nignorant.\nThe difficulty in governing the people arises from their having\nmuch knowledge. He who (tries to) govern a state by his wisdom is a\nscourge to it; while he who does not (try to) do so is a blessing.\nHe who knows these two things finds in them also his model and\nrule. Ability to know this model and rule constitutes what we call\nthe mysterious excellence (of a governor). Deep and far-reaching is\nsuch mysterious excellence, showing indeed its possessor as opposite\nto others, but leading them to a great conformity to him.\n66\nThat whereby the rivers and seas are able to receive the homage\nand tribute of all the valley streams, is their skill in being lower\nthan they;--it is thus that they are the kings of them all. So it is\nthat the sage (ruler), wishing to be above men, puts himself by his\nwords below them, and, wishing to be before them, places his person\nbehind them.\nIn this way though he has his place above them, men do not feel his\nweight, nor though he has his place before them, do they feel it an\ninjury to them.\nTherefore all in the world delight to exalt him and do not weary of\nhim. Because he does not strive, no one finds it possible to strive\nwith him.\n67\nAll the world says that, while my Tao is great, it yet appears\nto be inferior (to other systems of teaching). Now it is just its\ngreatness that makes it seem to be inferior. If it were like any\nother (system), for long would its smallness have been known!\nBut I have three precious things which I prize and hold fast. The\nfirst is gentleness; the second is economy; and the third is shrinking\nfrom taking precedence of others.\nWith that gentleness I can be bold; with that economy I can be\nliberal; shrinking from taking precedence of others, I can become a\nvessel of the highest honour. Now-a-days they give up gentleness and\nare all for being bold; economy, and are all for being liberal; the\nhindmost place, and seek only to be foremost;--(of all which the end\nis) death.\nGentleness is sure to be victorious even in battle, and firmly to\nmaintain its ground. Heaven will save its possessor, by his (very)\ngentleness protecting him.\n68\nHe who in (Tao's) wars has skill\nAssumes no martial port;\nHe who fights with most good will\nTo rage makes no resort.\nHe who vanquishes yet still\nKeeps from his foes apart;\nHe whose hests men most fulfil\nYet humbly plies his art.\nThus we say, 'He ne'er contends,\nAnd therein is his might.'\nThus we say, 'Men's wills he bends,\nThat they with him unite.'\nThus we say, 'Like Heaven's his ends,\nNo sage of old more bright.'\n69\nA master of the art of war has said, 'I do not dare to be the\nhost (to commence the war); I prefer to be the guest (to act on the\ndefensive). I do not dare to advance an inch; I prefer to retire a\nfoot.' This is called marshalling the ranks where there are no ranks;\nbaring the arms (to fight) where there are no arms to bare; grasping\nthe weapon where there is no weapon to grasp; advancing against the\nenemy where there is no enemy.\nThere is no calamity greater than lightly engaging in war. To do\nthat is near losing (the gentleness) which is so precious. Thus it is\nthat when opposing weapons are (actually) crossed, he who deplores\n(the situation) conquers.\n70\nMy words are very easy to know, and very easy to practise; but\nthere is no one in the world who is able to know and able to practise\nthem.\nThere is an originating and all-comprehending (principle) in my\nwords, and an authoritative law for the things (which I enforce). It\nis because they do not know these, that men do not know me.\nThey who know me are few, and I am on that account (the more) to be\nprized. It is thus that the sage wears (a poor garb of) hair cloth,\nwhile he carries his (signet of) jade in his bosom.\n71\nTo know and yet (think) we do not know is the highest\n(attainment); not to know (and yet think) we do know is a disease.\nIt is simply by being pained at (the thought of) having this\ndisease that we are preserved from it. The sage has not the disease.\nHe knows the pain that would be inseparable from it, and therefore he\ndoes not have it.\n72\nWhen the people do not fear what they ought to fear, that which\nis their great dread will come on them.\nLet them not thoughtlessly indulge themselves in their ordinary\nlife; let them not act as if weary of what that life depends on.\nIt is by avoiding such indulgence that such weariness does not\narise.\nTherefore the sage knows (these things) of himself, but does not\nparade (his knowledge); loves, but does not (appear to set a) value\non, himself. And thus he puts the latter alternative away and makes\nchoice of the former.\n73\nHe whose boldness appears in his daring (to do wrong, in\ndefiance of the laws) is put to death; he whose boldness appears in\nhis not daring (to do so) lives on. Of these two cases the one\nappears to be advantageous, and the other to be injurious. But\nWhen Heaven's anger smites a man,\nWho the cause shall truly scan?\nOn this account the sage feels a difficulty (as to what to do in the\nformer case).\nIt is the way of Heaven not to strive, and yet it skilfully\novercomes; not to speak, and yet it is skilful in (obtaining a reply;\ndoes not call, and yet men come to it of themselves. Its\ndemonstrations are quiet, and yet its plans are skilful and effective.\nThe meshes of the net of Heaven are large; far apart, but letting\nnothing escape.\n74\nThe people do not fear death; to what purpose is it to (try to)\nfrighten them with death? If the people were always in awe of death,\nand I could always seize those who do wrong, and put them to death,\nwho would dare to do wrong?\nThere is always One who presides over the infliction death. He who\nwould inflict death in the room of him who so presides over it may be\ndescribed as hewing wood instead of a great carpenter. Seldom is it\nthat he who undertakes the hewing, instead of the great carpenter,\ndoes not cut his own hands!\n75\nThe people suffer from famine because of the multitude of taxes\nconsumed by their superiors. It is through this that they suffer\nfamine.\nThe people are difficult to govern because of the (excessive)\nagency of their superiors (in governing them). It is through this\nthat they are difficult to govern.\nThe people make light of dying because of the greatness of their\nlabours in seeking for the means of living. It is this which makes\nthem think light of dying. Thus it is that to leave the subject of\nliving altogether out of view is better than to set a high value on\nit.\n76\nMan at his birth is supple and weak; at his death, firm and\nstrong. (So it is with) all things. Trees and plants, in their early\ngrowth, are soft and brittle; at their death, dry and withered.\nThus it is that firmness and strength are the concomitants of\ndeath; softness and weakness, the concomitants of life.\nHence he who (relies on) the strength of his forces does not\nconquer; and a tree which is strong will fill the out-stretched arms,\n(and thereby invites the feller.)\nTherefore the place of what is firm and strong is below, and that\nof what is soft and weak is above.\n77\nMay not the Way (or Tao) of Heaven be compared to the (method\nof) bending a bow? The (part of the bow) which was high is brought\nlow, and what was low is raised up. (So Heaven) diminishes where\nthere is superabundance, and supplements where there is deficiency.\nIt is the Way of Heaven to diminish superabundance, and to\nsupplement deficiency. It is not so with the way of man. He takes\naway from those who have not enough to add to his own superabundance.\nWho can take his own superabundance and therewith serve all under\nheaven? Only he who is in possession of the Tao!\nTherefore the (ruling) sage acts without claiming the results as\nhis; he achieves his merit and does not rest (arrogantly) in it:--he\ndoes not wish to display his superiority.\n78\nThere is nothing in the world more soft and weak than water,\nand yet for attacking things that are firm and strong there is nothing\nthat can take precedence of it;--for there is nothing (so effectual)\nfor which it can be changed.\nEvery one in the world knows that the soft overcomes the hard, and\nthe weak the strong, but no one is able to carry it out in practice.\nTherefore a sage has said,\n'He who accepts his state's reproach,\nIs hailed therefore its altars' lord;\nTo him who bears men's direful woes\nThey all the name of King accord.'\nWords that are strictly true seem to be paradoxical.\n79\nWhen a reconciliation is effected (between two parties) after a\ngreat animosity, there is sure to be a grudge remaining (in the mind\nof the one who was wrong). And how can this be beneficial (to the\nother)?\nTherefore (to guard against this), the sage keeps the left-hand\nportion of the record of the engagement, and does not insist on the\n(speedy) fulfilment of it by the other party. (So), he who has the\nattributes (of the Tao) regards (only) the conditions of the\nengagement, while he who has not those attributes regards only the\nconditions favourable to himself.\nIn the Way of Heaven, there is no partiality of love; it is always\non the side of the good man.\n80\nIn a little state with a small population, I would so order it,\nthat, though there were individuals with the abilities of ten or a\nhundred men, there should be no employment of them; I would make the\npeople, while looking on death as a grievous thing, yet not remove\nelsewhere (to avoid it).\nThough they had boats and carriages, they should have no occasion\nto ride in them; though they had buff coats and sharp weapons, they\nshould have no occasion to don or use them.\nI would make the people return to the use of knotted cords (instead\nof the written characters).\nThey should think their (coarse) food sweet; their (plain) clothes\nbeautiful; their (poor) dwellings places of rest; and their common\n(simple) ways sources of enjoyment.\nThere should be a neighbouring state within sight, and the voices\nof the fowls and dogs should be heard all the way from it to us, but I\nwould make the people to old age, even to death, not have any\nintercourse with it.\n81\nSincere words are not fine; fine words are not sincere. Those\nwho are skilled (in the Tao) do not dispute (about it); the\ndisputatious are not skilled in it. Those who know (the Tao) are not\nextensively learned; the extensively learned do not know it.\nThe sage does not accumulate (for himself). The more that he\nexpends for others, the more does he possess of his own; the more that\nhe gives to others, the more does he have himself.\nWith all the sharpness of the Way of Heaven, it injures not; with\nall the doing in the way of the sage he does not strive.","title":"Tao Te Ching - Translated by J. Legge","type":"page"}