Tao Te Ching (Dao De Jing)

1. 1

   The Tao that can be described is not the enduring and unchanging Tao. The name that can be named is not the enduring and unchanging name.

2. 2

   (Conceived of as) having no name, it is the Originator of heaven and earth; (conceived of as) having a name, it is the Mother of all things.

3. 3

   Always without desire we must be found,

4. 4

   If its deep mystery we would sound;

5. 5

   But if desire always within us be,

6. 6

   Its outer fringe is all that we shall see.

7. 7

   Under these two aspects, it is really the same; but as development takes place, it receives the different names. Together we call them the Mystery. Where the Mystery is the deepest is the gate of all that is subtle and wonderful.

8. 8

   All in the world know the beauty of the beautiful, and in doing this they have (the idea of) what ugliness is; they all know the skill of the skilful, and in doing this they have (the idea of) what the want of skill is.

9. 9

   So it is that existence and non-existence give birth the one to (the idea of) the other; that difficulty and ease produce the one (the idea of) the other; that length and shortness fashion out the one the figure of the other; that (the ideas of) height and lowness arise from the contrast of the one with the other; that the musical notes and tones become harmonious through the relation of one with another; and that being before and behind give the idea of one following another.

10. 10

    Therefore the sage manages affairs without doing anything, and conveys his instructions without the use of speech.

11. 11

    All things spring up, and there is not one which declines to show itself; they grow, and there is no claim made for their ownership; they go through their processes, and there is no expectation (of a reward for the results). The work is accomplished, and there is no resting in it (as an achievement).

12. 12

    The work is done, but how no one can see;

13. 13

    'Tis this that makes the power not cease to be.

14. 14

    Not to value and employ men of superior ability is the way to keep the people from rivalry among themselves; not to prize articles which are difficult to procure is the way to keep them from becoming thieves; not to show them what is likely to excite their desires is the way to keep their minds from disorder.

15. 15

    Therefore the sage, in the exercise of his government, empties their minds, fills their bellies, weakens their wills, and strengthens their bones.

16. 16

    He constantly (tries to) keep them without knowledge and without desire, and where there are those who have knowledge, to keep them from presuming to act (on it). When there is this abstinence from action, good order is universal.

17. 17

    The Tao is (like) the emptiness of a vessel; and in our employment of it we must be on our guard against all fulness. How deep and unfathomable it is, as if it were the Honoured Ancestor of all things!

18. 18

    We should blunt our sharp points, and unravel the complications of things; we should attemper our brightness, and bring ourselves into agreement with the obscurity of others. How pure and still the Tao is, as if it would ever so continue!

19. 19

    I do not know whose son it is. It might appear to have been before God.

20. 20

    Heaven and earth do not act from (the impulse of) any wish to be benevolent; they deal with all things as the dogs of grass are dealt with. The sages do not act from (any wish to be) benevolent; they deal with the people as the dogs of grass are dealt with.

21. 21

    May not the space between heaven and earth be compared to a bellows?

22. 22

    'Tis emptied, yet it loses not its power;

23. 23

    'Tis moved again, and sends forth air the more.

24. 24

    Much speech to swift exhaustion lead we see;

25. 25

    Your inner being guard, and keep it free.

26. 26

    The valley spirit dies not, aye the same;

27. 27

    The female mystery thus do we name.

28. 28

    Its gate, from which at first they issued forth,

29. 29

    Is called the root from which grew heaven and earth.

30. 30

    Long and unbroken does its power remain,

31. 31

    Used gently, and without the touch of pain.

32. 32

    Heaven is long-enduring and earth continues long. The reason why heaven and earth are able to endure and continue thus long is because they do not live of, or for, themselves. This is how they are able to continue and endure.

33. 33

    Therefore the sage puts his own person last, and yet it is found in the foremost place; he treats his person as if it were foreign to him, and yet that person is preserved. Is it not because he has no personal and private ends, that therefore such ends are realised?

34. 34

    The highest excellence is like (that of) water. The excellence of water appears in its benefiting all things, and in its occupying, without striving (to the contrary), the low place which all men dislike. Hence (its way) is near to (that of) the Tao.

35. 35

    The excellence of a residence is in (the suitability of) the place; that of the mind is in abysmal stillness; that of associations is in their being with the virtuous; that of government is in its securing good order; that of (the conduct of) affairs is in its ability; and that of (the initiation of) any movement is in its timeliness.

36. 36

    And when (one with the highest excellence) does not wrangle (about his low position), no one finds fault with him.

37. 37

    It is better to leave a vessel unfilled, than to attempt to carry it when it is full. If you keep feeling a point that has been sharpened, the point cannot long preserve its sharpness.

38. 38

    When gold and jade fill the hall, their possessor cannot keep them safe. When wealth and honours lead to arrogancy, this brings its evil on itself. When the work is done, and one's name is becoming distinguished, to withdraw into obscurity is the way of Heaven.

39. 39

    When the intelligent and animal souls are held together in one embrace, they can be kept from separating. When one gives undivided attention to the (vital) breath, and brings it to the utmost degree of pliancy, he can become as a (tender) babe. When he has cleansed away the most mysterious sights (of his imagination), he can become without a flaw.

40. 40

    In loving the people and ruling the state, cannot he proceed without any (purpose of) action? In the opening and shutting of his gates of heaven, cannot he do so as a female bird? While his intelligence reaches in every direction, cannot he (appear to) be without knowledge?

41. 41

    (The Tao) produces (all things) and nourishes them; it produces them and does not claim them as its own; it does all, and yet does not boast of it; it presides over all, and yet does not control them. This is what is called 'The mysterious Quality' (of the Tao).

42. 42

    The thirty spokes unite in the one nave; but it is on the empty space (for the axle), that the use of the wheel depends. Clay is fashioned into vessels; but it is on their empty hollowness, that their use depends. The door and windows are cut out (from the walls) to form an apartment; but it is on the empty space (within), that its use depends. Therefore, what has a (positive) existence serves for profitable adaptation, and what has not that for (actual) usefulness.

43. 43

    Colour's five hues from th' eyes their sight will take;

44. 44

    Music's five notes the ears as deaf can make;

45. 45

    The flavours five deprive the mouth of taste;

46. 46

    The chariot course, and the wild hunting waste

47. 47

    Make mad the mind; and objects rare and strange,

48. 48

    Sought for, men's conduct will to evil change.

49. 49

    Therefore the sage seeks to satisfy (the craving of) the belly, and not the (insatiable longing of the) eyes. He puts from him the latter, and prefers to seek the former.

50. 50

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

51. 51

    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.

52. 52

    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?

53. 53

    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.

54. 54

    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.

55. 55

    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.

56. 56

    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.

57. 57

    The skilful masters (of the Tao) in old times, with a subtle and exquisite penetration, comprehended its mysteries, and were deep (also) so as to elude men's knowledge. As they were thus beyond men's knowledge, I will make an effort to describe of what sort they appeared to be.

58. 58

    Shrinking looked they like those who wade through a stream in winter; irresolute like those who are afraid of all around them; grave like a guest (in awe of his host); evanescent like ice that is melting away; unpretentious like wood that has not been fashioned into anything; vacant like a valley, and dull like muddy water.

59. 59

    Who can (make) the muddy water (clear)? Let it be still, and it will gradually become clear. Who can secure the condition of rest? Let movement go on, and the condition of rest will gradually arise.

60. 60

    They who preserve this method of the Tao do not wish to be full (of themselves). It is through their not being full of themselves that they can afford to seem worn and not appear new and complete.

61. 61

    The (state of) vacancy should be brought to the utmost degree, and that of stillness guarded with unwearying vigour. All things alike go through their processes of activity, and (then) we see them return (to their original state). When things (in the vegetable world) have displayed their luxuriant growth, we see each of them return to its root. This returning to their root is what we call the state of stillness; and that stillness may be called a reporting that they have fulfilled their appointed end.

62. 62

    The report of that fulfilment is the regular, unchanging rule. To know that unchanging rule is to be intelligent; not to know it leads to wild movements and evil issues. The knowledge of that unchanging rule produces a (grand) capacity and forbearance, and that capacity and forbearance lead to a community (of feeling with all things). From this community of feeling comes a kingliness of character; and he who is king-like goes on to be heaven-like. In that likeness to heaven he possesses the Tao. Possessed of the Tao, he endures long; and to the end of his bodily life, is exempt from all danger of decay.

63. 63

    In the highest antiquity, (the people) did not know that there were (their rulers). In the next age they loved them and praised them. In the next they feared them; in the next they despised them. Thus it was that when faith (in the Tao) was deficient (in the rulers) a want of faith in them ensued (in the people).

64. 64

    How irresolute did those (earliest rulers) appear, showing (by their reticence) the importance which they set upon their words! Their work was done and their undertakings were successful, while the people all said, 'We are as we are, of ourselves!'

65. 65

    When the Great Tao (Way or Method) ceased to be observed, benevolence and righteousness came into vogue. (Then) appeared wisdom and shrewdness, and there ensued great hypocrisy.

66. 66

    When harmony no longer prevailed throughout the six kinships, filial sons found their manifestation; when the states and clans fell into disorder, loyal ministers appeared.

67. 67

    If we could renounce our sageness and discard our wisdom, it would be better for the people a hundredfold. If we could renounce our benevolence and discard our righteousness, the people would again become filial and kindly. If we could renounce our artful contrivances and discard our (scheming for) gain, there would be no thieves nor robbers.

68. 68

    Those three methods (of government)

69. 69

    Thought olden ways in elegance did fail

70. 70

    And made these names their want of worth to veil;

71. 71

    But simple views, and courses plain and true

72. 72

    Would selfish ends and many lusts eschew.

73. 73

    When we renounce learning we have no troubles.

74. 74

    The (ready) 'yes,' and (flattering) 'yea;'--

75. 75

    Small is the difference they display.

76. 76

    But mark their issues, good and ill;--

77. 77

    What space the gulf between shall fill?

78. 78

    What all men fear is indeed to be feared; but how wide and without end is the range of questions (asking to be discussed)!

79. 79

    The multitude of men look satisfied and pleased; as if enjoying a full banquet, as if mounted on a tower in spring. I alone seem listless and still, my desires having as yet given no indication of their presence. I am like an infant which has not yet smiled. I look dejected and forlorn, as if I had no home to go to. The multitude of men all have enough and to spare. I alone seem to have lost everything. My mind is that of a stupid man; I am in a state of chaos.

80. 80

    Ordinary men look bright and intelligent, while I alone seem to be benighted. They look full of discrimination, while I alone am dull and confused. I seem to be carried about as on the sea, drifting as if I had nowhere to rest. All men have their spheres of action, while I alone seem dull and incapable, like a rude borderer. (Thus) I alone am different from other men, but I value the nursing-mother (the Tao).

81. 81

    The grandest forms of active force

82. 82

    From Tao come, their only source.

83. 83

    Who can of Tao the nature tell?

84. 84

    Our sight it flies, our touch as well.

85. 85

    Eluding sight, eluding touch,

86. 86

    The forms of things all in it crouch;

87. 87

    Eluding touch, eluding sight,

88. 88

    There are their semblances, all right.

89. 89

    Profound it is, dark and obscure;

90. 90

    Things' essences all there endure.

91. 91

    Those essences the truth enfold

92. 92

    Of what, when seen, shall then be told.

93. 93

    Now it is so; 'twas so of old.

94. 94

    Its name--what passes not away;

95. 95

    So, in their beautiful array,

96. 96

    Things form and never know decay.

97. 97

    How know I that it is so with all the beauties of existing things? By this (nature of the Tao).

98. 98

    The partial becomes complete; the crooked, straight; the empty, full; the worn out, new. He whose (desires) are few gets them; he whose (desires) are many goes astray.

99. 99

    Therefore the sage holds in his embrace the one thing (of humility), and manifests it to all the world. He is free from self-display, and therefore he shines; from self-assertion, and therefore he is distinguished; from self-boasting, and therefore his merit is acknowledged; from self-complacency, and therefore he acquires superiority. It is because he is thus free from striving that therefore no one in the world is able to strive with him.

100. 100

     That saying of the ancients that 'the partial becomes complete' was not vainly spoken:--all real completion is comprehended under it.

101. 101

     Abstaining from speech marks him who is obeying the spontaneity of his nature. A violent wind does not last for a whole morning; a sudden rain does not last for the whole day. To whom is it that these (two) things are owing? To Heaven and Earth. If Heaven and Earth cannot make such (spasmodic) actings last long, how much less can man!

102. 102

     Therefore when one is making the Tao his business, those who are also pursuing it, agree with him in it, and those who are making the manifestation of its course their object agree with him in that; while even those who are failing in both these things agree with him where they fail.

103. 103

     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).

104. 104

     He who stands on his tiptoes does not stand firm; he who stretches his legs does not walk (easily). (So), he who displays himself does not shine; he who asserts his own views is not distinguished; he who vaunts himself does not find his merit acknowledged; he who is self-conceited has no superiority allowed to him. Such conditions, viewed from the standpoint of the Tao, are like remnants of food, or a tumour on the body, which all dislike. Hence those who pursue (the course) of the Tao do not adopt and allow them.

105. 105

     There was something undefined and complete, coming into existence before Heaven and Earth. How still it was and formless, standing alone, and undergoing no change, reaching everywhere and in no danger (of being exhausted)! It may be regarded as the Mother of all things.

106. 106

     I do not know its name, and I give it the designation of the Tao (the Way or Course). Making an effort (further) to give it a name I call it The Great.

107. 107

     Great, it passes on (in constant flow). Passing on, it becomes remote. Having become remote, it returns. Therefore the Tao is great; Heaven is great; Earth is great; and the (sage) king is also great. In the universe there are four that are great, and the (sage) king is one of them.

108. 108

     Man takes his law from the Earth; the Earth takes its law from Heaven; Heaven takes its law from the Tao. The law of the Tao is its being what it is.

109. 109

     Gravity is the root of lightness; stillness, the ruler of movement.

110. 110

     Therefore a wise prince, marching the whole day, does not go far from his baggage waggons. Although he may have brilliant prospects to look at, he quietly remains (in his proper place), indifferent to them. How should the lord of a myriad chariots carry himself lightly before the kingdom? If he do act lightly, he has lost his root (of gravity); if he proceed to active movement, he will lose his throne.

111. 111

     The skilful traveller leaves no traces of his wheels or footsteps; the skilful speaker says nothing that can be found fault with or blamed; the skilful reckoner uses no tallies; the skilful closer needs no bolts or bars, while to open what he has shut will be impossible; the skilful binder uses no strings or knots, while to unloose what he has bound will be impossible. In the same way the sage is always skilful at saving men, and so he does not cast away any man; he is always skilful at saving things, and so he does not cast away anything. This is called 'Hiding the light of his procedure.'

112. 112

     Therefore the man of skill is a master (to be looked up to) by him who has not the skill; and he who has not the skill is the helper of (the reputation of) him who has the skill. If the one did not honour his master, and the other did not rejoice in his helper, an (observer), though intelligent, might greatly err about them. This is called 'The utmost degree of mystery.'

113. 113

     Who knows his manhood's strength,

114. 114

     Yet still his female feebleness maintains;

115. 115

     As to one channel flow the many drains,

116. 116

     All come to him, yea, all beneath the sky.

117. 117

     Thus he the constant excellence retains;

118. 118

     The simple child again, free from all stains.

119. 119

     Who knows how white attracts,

120. 120

     Yet always keeps himself within black's shade,

121. 121

     The pattern of humility displayed,

122. 122

     Displayed in view of all beneath the sky;

123. 123

     He in the unchanging excellence arrayed,

124. 124

     Endless return to man's first state has made.

125. 125

     Who knows how glory shines,

126. 126

     Yet loves disgrace, nor e'er for it is pale;

127. 127

     Behold his presence in a spacious vale,

128. 128

     To which men come from all beneath the sky.

129. 129

     The unchanging excellence completes its tale;

130. 130

     The simple infant man in him we hail.

131. 131

     The unwrought material, when divided and distributed, forms vessels. The sage, when employed, becomes the Head of all the Officers (of government); and in his greatest regulations he employs no violent measures.

132. 132

     If any one should wish to get the kingdom for himself, and to effect this by what he does, I see that he will not succeed. The kingdom is a spirit-like thing, and cannot be got by active doing. He who would so win it destroys it; he who would hold it in his grasp loses it.

133. 133

     The course and nature of things is such that

134. 134

     What was in front is now behind;

135. 135

     What warmed anon we freezing find.

136. 136

     Strength is of weakness oft the spoil;

137. 137

     The store in ruins mocks our toil.

138. 138

     Hence the sage puts away excessive effort, extravagance, and easy indulgence.

139. 139

     He who would assist a lord of men in harmony with the Tao will not assert his mastery in the kingdom by force of arms. Such a course is sure to meet with its proper return.

140. 140

     Wherever a host is stationed, briars and thorns spring up. In the sequence of great armies there are sure to be bad years.

141. 141

     A skilful (commander) strikes a decisive blow, and stops. He does not dare (by continuing his operations) to assert and complete his mastery. He will strike the blow, but will be on his guard against being vain or boastful or arrogant in consequence of it. He strikes it as a matter of necessity; he strikes it, but not from a wish for mastery.

142. 142

     When things have attained their strong maturity they become old. This may be said to be not in accordance with the Tao: and what is not in accordance with it soon comes to an end.

143. 143

     Now arms, however beautiful, are instruments of evil omen, hateful, it may be said, to all creatures. Therefore they who have the Tao do not like to employ them.

144. 144

     The superior man ordinarily considers the left hand the most honourable place, but in time of war the right hand. Those sharp weapons are instruments of evil omen, and not the instruments of the superior man;--he uses them only on the compulsion of necessity. Calm and repose are what he prizes; victory (by force of arms) is to him undesirable. To consider this desirable would be to delight in the slaughter of men; and he who delights in the slaughter of men cannot get his will in the kingdom.

145. 145

     On occasions of festivity to be on the left hand is the prized position; on occasions of mourning, the right hand. The second in command of the army has his place on the left; the general commanding in chief has his on the right;--his place, that is, is assigned to him as in the rites of mourning. He who has killed multitudes of men should weep for them with the bitterest grief; and the victor in battle has his place (rightly) according to those rites.

146. 146

     The Tao, considered as unchanging, has no name.

147. 147

     Though in its primordial simplicity it may be small, the whole world dares not deal with (one embodying) it as a minister. If a feudal prince or the king could guard and hold it, all would spontaneously submit themselves to him.

148. 148

     Heaven and Earth (under its guidance) unite together and send down the sweet dew, which, without the directions of men, reaches equally everywhere as of its own accord.

149. 149

     As soon as it proceeds to action, it has a name. When it once has that name, (men) can know to rest in it. When they know to rest in it, they can be free from all risk of failure and error.

150. 150

     The relation of the Tao to all the world is like that of the great rivers and seas to the streams from the valleys.

151. 151

     He who knows other men is discerning; he who knows himself is intelligent. He who overcomes others is strong; he who overcomes himself is mighty. He who is satisfied with his lot is rich; he who goes on acting with energy has a (firm) will.

152. 152

     He who does not fail in the requirements of his position, continues long; he who dies and yet does not perish, has longevity.

153. 153

     All-pervading is the Great Tao! It may be found on the left hand and on the right.

154. 154

     All things depend on it for their production, which it gives to them, not one refusing obedience to it. When its work is accomplished, it does not claim the name of having done it. It clothes all things as with a garment, and makes no assumption of being their lord;--it may be named in the smallest things. All things return (to their root and disappear), and do not know that it is it which presides over their doing so;--it may be named in the greatest things.

155. 155

     Hence the sage is able (in the same way) to accomplish his great achievements. It is through his not making himself great that he can accomplish them.

156. 156

     To him who holds in his hands the Great Image (of the invisible Tao), the whole world repairs. Men resort to him, and receive no hurt, but (find) rest, peace, and the feeling of ease.

157. 157

     Music and dainties will make the passing guest stop (for a time). But though the Tao as it comes from the mouth, seems insipid and has no flavour, though it seems not worth being looked at or listened to, the use of it is inexhaustible.

158. 158

     When one is about to take an inspiration, he is sure to make a (previous) expiration; when he is going to weaken another, he will first strengthen him; when he is going to overthrow another, he will first have raised him up; when he is going to despoil another, he will first have made gifts to him:--this is called 'Hiding the light (of his procedure).'

159. 159

     The soft overcomes the hard; and the weak the strong.

160. 160

     Fishes should not be taken from the deep; instruments for the profit of a state should not be shown to the people.

161. 161

     The Tao in its regular course does nothing (for the sake of doing it), and so there is nothing which it does not do.

162. 162

     If princes and kings were able to maintain it, all things would of themselves be transformed by them.

163. 163

     If this transformation became to me an object of desire, I would express the desire by the nameless simplicity.

164. 164

     Simplicity without a name

165. 165

     Is free from all external aim.

166. 166

     With no desire, at rest and still,

167. 167

     All things go right as of their will.

168. 168

     (Those who) possessed in highest degree the attributes (of the Tao) did not (seek) to show them, and therefore they possessed them (in fullest measure). (Those who) possessed in a lower degree those attributes (sought how) not to lose them, and therefore they did not possess them (in fullest measure).

169. 169

     (Those who) possessed in the highest degree those attributes did nothing (with a purpose), and had no need to do anything. (Those who) possessed them in a lower degree were (always) doing, and had need to be so doing.

170. 170

     (Those who) possessed the highest benevolence were (always seeking) to carry it out, and had no need to be doing so. (Those who) possessed the highest righteousness were (always seeking) to carry it out, and had need to be so doing.

171. 171

     (Those who) possessed the highest (sense of) propriety were (always seeking) to show it, and when men did not respond to it, they bared the arm and marched up to them.

172. 172

     Thus it was that when the Tao was lost, its attributes appeared; when its attributes were lost, benevolence appeared; when benevolence was lost, righteousness appeared; and when righteousness was lost, the proprieties appeared.

173. 173

     Now propriety is the attenuated form of leal-heartedness and good faith, and is also the commencement of disorder; swift apprehension is (only) a flower of the Tao, and is the beginning of stupidity.

174. 174

     Thus it is that the Great man abides by what is solid, and eschews what is flimsy; dwells with the fruit and not with the flower. It is thus that he puts away the one and makes choice of the other.

175. 175

     The things which from of old have got the One (the Tao) are--

176. 176

     Heaven which by it is bright and pure;

177. 177

     Earth rendered thereby firm and sure;

178. 178

     Spirits with powers by it supplied;

179. 179

     Valleys kept full throughout their void

180. 180

     All creatures which through it do live

181. 181

     Princes and kings who from it get

182. 182

     The model which to all they give.

183. 183

     All these are the results of the One (Tao).

184. 184

     If heaven were not thus pure, it soon would rend;

185. 185

     If earth were not thus sure, it would break and bend;

186. 186

     Without these powers, the spirits soon would fail;

187. 187

     If not so filled, the drought would parch each vale;

188. 188

     Without that life, creatures would pass away;

189. 189

     Princes and kings, without that moral sway,

190. 190

     However grand and high, would all decay.

191. 191

     Thus it is that dignity finds its (firm) root in its (previous) meanness, and what is lofty finds its stability in the lowness (from which it rises). Hence princes and kings call themselves 'Orphans,' 'Men of small virtue,' and as 'Carriages without a nave.' Is not this an acknowledgment that in their considering themselves mean they see the foundation of their dignity? So it is that in the enumeration of the different parts of a carriage we do not come on what makes it answer the ends of a carriage. They do not wish to show themselves elegant-looking as jade, but (prefer) to be coarse-looking as an (ordinary) stone.

192. 192

     The movement of the Tao

193. 193

     By contraries proceeds;

194. 194

     And weakness marks the course

195. 195

     Of Tao's mighty deeds.

196. 196

     All things under heaven sprang from It as existing (and named); that existence sprang from It as non-existent (and not named).

197. 197

     Scholars of the highest class, when they hear about the Tao, earnestly carry it into practice. Scholars of the middle class, when they have heard about it, seem now to keep it and now to lose it. Scholars of the lowest class, when they have heard about it, laugh greatly at it. If it were not (thus) laughed at, it would not be fit to be the Tao.

198. 198

     Therefore the sentence-makers have thus expressed themselves:--

199. 199

     'The Tao, when brightest seen, seems light to lack;

200. 200

     Who progress in it makes, seems drawing back;

201. 201

     Its even way is like a rugged track.

202. 202

     Its highest virtue from the vale doth rise;

203. 203

     Its greatest beauty seems to offend the eyes;

204. 204

     And he has most whose lot the least supplies.

205. 205

     Its firmest virtue seems but poor and low;

206. 206

     Its solid truth seems change to undergo;

207. 207

     Its largest square doth yet no corner show

208. 208

     A vessel great, it is the slowest made;

209. 209

     Loud is its sound, but never word it said;

210. 210

     A semblance great, the shadow of a shade.'

211. 211

     The Tao is hidden, and has no name; but it is the Tao which is skilful at imparting (to all things what they need) and making them complete.

212. 212

     The Tao produced One; One produced Two; Two produced Three; Three produced All things. All things leave behind them the Obscurity (out of which they have come), and go forward to embrace the Brightness (into which they have emerged), while they are harmonised by the Breath of Vacancy.

213. 213

     What men dislike is to be orphans, to have little virtue, to be as carriages without naves; and yet these are the designations which kings and princes use for themselves. So it is that some things are increased by being diminished, and others are diminished by being increased.

214. 214

     What other men (thus) teach, I also teach. The violent and strong do not die their natural death. I will make this the basis of my teaching.

215. 215

     The softest thing in the world dashes against and overcomes the hardest; that which has no (substantial) existence enters where there is no crevice. I know hereby what advantage belongs to doing nothing (with a purpose).

216. 216

     There are few in the world who attain to the teaching without words, and the advantage arising from non-action.

217. 217

     Or fame or life,

218. 218

     Which do you hold more dear?

219. 219

     Or life or wealth,

220. 220

     To which would you adhere?

221. 221

     Keep life and lose those other things;

222. 222

     Keep them and lose your life:--which brings

223. 223

     Sorrow and pain more near?

224. 224

     Thus we may see,

225. 225

     Who cleaves to fame

226. 226

     Rejects what is more great;

227. 227

     Who loves large stores

228. 228

     Gives up the richer state.

229. 229

     Who is content

230. 230

     Needs fear no shame.

231. 231

     Who knows to stop

232. 232

     Incurs no blame.

233. 233

     From danger free

234. 234

     Long live shall he.

235. 235

     Who thinks his great achievements poor

236. 236

     Shall find his vigour long endure.

237. 237

     Of greatest fulness, deemed a void,

238. 238

     Exhaustion ne'er shall stem the tide.

239. 239

     Do thou what's straight still crooked deem;

240. 240

     Thy greatest art still stupid seem,

241. 241

     And eloquence a stammering scream.

242. 242

     Constant action overcomes cold; being still overcomes heat. Purity and stillness give the correct law to all under heaven.

243. 243

     When the Tao prevails in the world, they send back their swift horses to (draw) the dung-carts. When the Tao is disregarded in the world, the war-horses breed in the border lands.

244. 244

     There is no guilt greater than to sanction ambition; no calamity greater than to be discontented with one's lot; no fault greater than the wish to be getting. Therefore the sufficiency of contentment is an enduring and unchanging sufficiency.

245. 245

     Without going outside his door, one understands (all that takes place) under the sky; without looking out from his window, one sees the Tao of Heaven. The farther that one goes out (from himself), the less he knows.

246. 246

     Therefore the sages got their knowledge without travelling; gave their (right) names to things without seeing them; and accomplished their ends without any purpose of doing so.

247. 247

     He who devotes himself to learning (seeks) from day to day to increase (his knowledge); he who devotes himself to the Tao (seeks) from day to day to diminish (his doing).

248. 248

     He diminishes it and again diminishes it, till he arrives at doing nothing (on purpose). Having arrived at this point of non-action, there is nothing which he does not do.

249. 249

     He who gets as his own all under heaven does so by giving himself no trouble (with that end). If one take trouble (with that end), he is not equal to getting as his own all under heaven.

250. 250

     The sage has no invariable mind of his own; he makes the mind of the people his mind.

251. 251

     To those who are good (to me), I am good; and to those who are not good (to me), I am also good;--and thus (all) get to be good. To those who are sincere (with me), I am sincere; and to those who are not sincere (with me), I am also sincere;--and thus (all) get to be sincere.

252. 252

     The sage has in the world an appearance of indecision, and keeps his mind in a state of indifference to all. The people all keep their eyes and ears directed to him, and he deals with them all as his children.

253. 253

     Men come forth and live; they enter (again) and die.

254. 254

     Of every ten three are ministers of life (to themselves); and three are ministers of death.

255. 255

     There are also three in every ten whose aim is to live, but whose movements tend to the land (or place) of death. And for what reason? Because of their excessive endeavours to perpetuate life.

256. 256

     But I have heard that he who is skilful in managing the life entrusted to him for a time travels on the land without having to shun rhinoceros or tiger, and enters a host without having to avoid buff coat or sharp weapon. The rhinoceros finds no place in him into which to thrust its horn, nor the tiger a place in which to fix its claws, nor the weapon a place to admit its point. And for what reason? Because there is in him no place of death.

257. 257

     All things are produced by the Tao, and nourished by its outflowing operation. They receive their forms according to the nature of each, and are completed according to the circumstances of their condition. Therefore all things without exception honour the Tao, and exalt its outflowing operation.

258. 258

     This honouring of the Tao and exalting of its operation is not the result of any ordination, but always a spontaneous tribute.

259. 259

     Thus it is that the Tao produces (all things), nourishes them, brings them to their full growth, nurses them, completes them, matures them, maintains them, and overspreads them.

260. 260

     It produces them and makes no claim to the possession of them; it carries them through their processes and does not vaunt its ability in doing so; it brings them to maturity and exercises no control over them;--this is called its mysterious operation.

261. 261

     (The Tao) which originated all under the sky is to be considered as the mother of them all.

262. 262

     When the mother is found, we know what her children should be. When one knows that he is his mother's child, and proceeds to guard (the qualities of) the mother that belong to him, to the end of his life he will be free from all peril.

263. 263

     Let him keep his mouth closed, and shut up the portals (of his nostrils), and all his life he will be exempt from laborious exertion. Let him keep his mouth open, and (spend his breath) in the promotion of his affairs, and all his life there will be no safety for him.

264. 264

     The perception of what is small is (the secret of clear-sightedness; the guarding of what is soft and tender is (the secret of) strength.

265. 265

     Who uses well his light,

266. 266

     Reverting to its (source so) bright,

267. 267

     Will from his body ward all blight,

268. 268

     And hides the unchanging from men's sight.

269. 269

     If I were suddenly to become known, and (put into a position to) conduct (a government) according to the Great Tao, what I should be most afraid of would be a boastful display.

270. 270

     The great Tao (or way) is very level and easy; but people love the by-ways.

271. 271

     Their court(-yards and buildings) shall be well kept, but their fields shall be ill-cultivated, and their granaries very empty. They shall wear elegant and ornamented robes, carry a sharp sword at their girdle, pamper themselves in eating and drinking, and have a superabundance of property and wealth;--such (princes) may be called robbers and boasters. This is contrary to the Tao surely!

272. 272

     What (Tao's) skilful planter plants

273. 273

     Can never be uptorn;

274. 274

     What his skilful arms enfold,

275. 275

     From him can ne'er be borne.

276. 276

     Sons shall bring in lengthening line,

277. 277

     Sacrifices to his shrine.

278. 278

     Tao when nursed within one's self,

279. 279

     His vigour will make true;

280. 280

     And where the family it rules

281. 281

     What riches will accrue!

282. 282

     The neighbourhood where it prevails

283. 283

     In thriving will abound;

284. 284

     And when 'tis seen throughout the state,

285. 285

     Good fortune will be found.

286. 286

     Employ it the kingdom o'er,

287. 287

     And men thrive all around.

288. 288

     In this way the effect will be seen in the person, by the observation of different cases; in the family; in the neighbourhood; in the state; and in the kingdom.

289. 289

     How do I know that this effect is sure to hold thus all under the sky? By this (method of observation).

290. 290

     He who has in himself abundantly the attributes (of the Tao) is like an infant. Poisonous insects will not sting him; fierce beasts will not seize him; birds of prey will not strike him.

291. 291

     (The infant's) bones are weak and its sinews soft, but yet its grasp is firm. It knows not yet the union of male and female, and yet its virile member may be excited;--showing the perfection of its physical essence. All day long it will cry without its throat becoming hoarse;--showing the harmony (in its constitution).

292. 292

     To him by whom this harmony is known,

293. 293

     (The secret of) the unchanging (Tao) is shown,

294. 294

     And in the knowledge wisdom finds its throne.

295. 295

     All life-increasing arts to evil turn;

296. 296

     Where the mind makes the vital breath to burn,

297. 297

     (False) is the strength, (and o'er it we should mourn.)

298. 298

     When things have become strong, they (then) become old, which may be said to be contrary to the Tao. Whatever is contrary to the Tao soon ends.

299. 299

     He who knows (the Tao) does not (care to) speak (about it); he who is (ever ready to) speak about it does not know it.

300. 300

     He (who knows it) will keep his mouth shut and close the portals (of his nostrils). He will blunt his sharp points and unravel the complications of things; he will attemper his brightness, and bring himself into agreement with the obscurity (of others). This is called 'the Mysterious Agreement.'

301. 301

     (Such an one) cannot be treated familiarly or distantly; he is beyond all consideration of profit or injury; of nobility or meanness:--he is the noblest man under heaven.

302. 302

     A state may be ruled by (measures of) correction; weapons of war may be used with crafty dexterity; (but) the kingdom is made one's own (only) by freedom from action and purpose.

303. 303

     How do I know that it is so? By these facts:--In the kingdom the multiplication of prohibitive enactments increases the poverty of the people; the more implements to add to their profit that the people have, the greater disorder is there in the state and clan; the more acts of crafty dexterity that men possess, the more do strange contrivances appear; the more display there is of legislation, the more thieves and robbers there are.

304. 304

     Therefore a sage has said, 'I will do nothing (of purpose), and the people will be transformed of themselves; I will be fond of keeping still, and the people will of themselves become correct. I will take no trouble about it, and the people will of themselves become rich; I will manifest no ambition, and the people will of themselves attain to the primitive simplicity.'

305. 305

     The government that seems the most unwise,

306. 306

     Oft goodness to the people best supplies;

307. 307

     That which is meddling, touching everything,

308. 308

     Will work but ill, and disappointment bring.

309. 309

     Misery!--happiness is to be found by its side! Happiness!--misery lurks beneath it! Who knows what either will come to in the end?

310. 310

     Shall we then dispense with correction? The (method of) correction shall by a turn become distortion, and the good in it shall by a turn become evil. The delusion of the people (on this point) has indeed subsisted for a long time.

311. 311

     Therefore the sage is (like) a square which cuts no one (with its angles); (like) a corner which injures no one (with its sharpness). He is straightforward, but allows himself no license; he is bright, but does not dazzle.

312. 312

     For regulating the human (in our constitution) and rendering the (proper) service to the heavenly, there is nothing like moderation.

313. 313

     It is only by this moderation that there is effected an early return (to man's normal state). That early return is what I call the repeated accumulation of the attributes (of the Tao). With that repeated accumulation of those attributes, there comes the subjugation (of every obstacle to such return). Of this subjugation we know not what shall be the limit; and when one knows not what the limit shall be, he may be the ruler of a state.

314. 314

     He who possesses the mother of the state may continue long. His case is like that (of the plant) of which we say that its roots are deep and its flower stalks firm:--this is the way to secure that its enduring life shall long be seen.

315. 315

     Governing a great state is like cooking small fish.

316. 316

     Let the kingdom be governed according to the Tao, and the manes of the departed will not manifest their spiritual energy. It is not that those manes have not that spiritual energy, but it will not be employed to hurt men. It is not that it could not hurt men, but neither does the ruling sage hurt them.

317. 317

     When these two do not injuriously affect each other, their good influences converge in the virtue (of the Tao).

318. 318

     What makes a great state is its being (like) a low-lying, down- flowing (stream);--it becomes the centre to which tend (all the small states) under heaven.

319. 319

     (To illustrate from) the case of all females:--the female always overcomes the male by her stillness. Stillness may be considered (a sort of) abasement.

320. 320

     Thus it is that a great state, by condescending to small states, gains them for itself; and that small states, by abasing themselves to a great state, win it over to them. In the one case the abasement leads to gaining adherents, in the other case to procuring favour.

321. 321

     The great state only wishes to unite men together and nourish them; a small state only wishes to be received by, and to serve, the other. Each gets what it desires, but the great state must learn to abase itself.

322. 322

     Tao has of all things the most honoured place.

323. 323

     No treasures give good men so rich a grace;

324. 324

     Bad men it guards, and doth their ill efface.

325. 325

     (Its) admirable words can purchase honour; (its) admirable deeds can raise their performer above others. Even men who are not good are not abandoned by it.

326. 326

     Therefore when the sovereign occupies his place as the Son of Heaven, and he has appointed his three ducal ministers, though (a prince) were to send in a round symbol-of-rank large enough to fill both the hands, and that as the precursor of the team of horses (in the court-yard), such an offering would not be equal to (a lesson of) this Tao, which one might present on his knees.

327. 327

     Why was it that the ancients prized this Tao so much? Was it not because it could be got by seeking for it, and the guilty could escape (from the stain of their guilt) by it? This is the reason why all under heaven consider it the most valuable thing.

328. 328

     (It is the way of the Tao) to act without (thinking of) acting; to conduct affairs without (feeling the) trouble of them; to taste without discerning any flavour; to consider what is small as great, and a few as many; and to recompense injury with kindness.

329. 329

     (The master of it) anticipates things that are difficult while they are easy, and does things that would become great while they are small. All difficult things in the world are sure to arise from a previous state in which they were easy, and all great things from one in which they were small. Therefore the sage, while he never does what is great, is able on that account to accomplish the greatest things.

330. 330

     He who lightly promises is sure to keep but little faith; he who is continually thinking things easy is sure to find them difficult. Therefore the sage sees difficulty even in what seems easy, and so never has any difficulties.

331. 331

     That which is at rest is easily kept hold of; before a thing has given indications of its presence, it is easy to take measures against it; that which is brittle is easily broken; that which is very small is easily dispersed. Action should be taken before a thing has made its appearance; order should be secured before disorder has begun.

332. 332

     The tree which fills the arms grew from the tiniest sprout; the tower of nine storeys rose from a (small) heap of earth; the journey of a thousand li commenced with a single step.

333. 333

     He who acts (with an ulterior purpose) does harm; he who takes hold of a thing (in the same way) loses his hold. The sage does not act (so), and therefore does no harm; he does not lay hold (so), and therefore does not lose his bold. (But) people in their conduct of affairs are constantly ruining them when they are on the eve of success. If they were careful at the end, as (they should be) at the beginning, they would not so ruin them.

334. 334

     Therefore the sage desires what (other men) do not desire, and does not prize things difficult to get; he learns what (other men) do not learn, and turns back to what the multitude of men have passed by. Thus he helps the natural development of all things, and does not dare to act (with an ulterior purpose of his own).

335. 335

     The ancients who showed their skill in practising the Tao did so, not to enlighten the people, but rather to make them simple and ignorant.

336. 336

     The difficulty in governing the people arises from their having much knowledge. He who (tries to) govern a state by his wisdom is a scourge to it; while he who does not (try to) do so is a blessing.

337. 337

     He who knows these two things finds in them also his model and rule. Ability to know this model and rule constitutes what we call the mysterious excellence (of a governor). Deep and far-reaching is such mysterious excellence, showing indeed its possessor as opposite to others, but leading them to a great conformity to him.

338. 338

     That whereby the rivers and seas are able to receive the homage and tribute of all the valley streams, is their skill in being lower than they;--it is thus that they are the kings of them all. So it is that the sage (ruler), wishing to be above men, puts himself by his words below them, and, wishing to be before them, places his person behind them.

339. 339

     In this way though he has his place above them, men do not feel his weight, nor though he has his place before them, do they feel it an injury to them.

340. 340

     Therefore all in the world delight to exalt him and do not weary of him. Because he does not strive, no one finds it possible to strive with him.

341. 341

     All the world says that, while my Tao is great, it yet appears to be inferior (to other systems of teaching). Now it is just its greatness that makes it seem to be inferior. If it were like any other (system), for long would its smallness have been known!

342. 342

     But I have three precious things which I prize and hold fast. The first is gentleness; the second is economy; and the third is shrinking from taking precedence of others.

343. 343

     With that gentleness I can be bold; with that economy I can be liberal; shrinking from taking precedence of others, I can become a vessel of the highest honour. Now-a-days they give up gentleness and are all for being bold; economy, and are all for being liberal; the hindmost place, and seek only to be foremost;--(of all which the end is) death.

344. 344

     Gentleness is sure to be victorious even in battle, and firmly to maintain its ground. Heaven will save its possessor, by his (very) gentleness protecting him.

345. 345

     He who in (Tao's) wars has skill

346. 346

     Assumes no martial port;

347. 347

     He who fights with most good will

348. 348

     To rage makes no resort.

349. 349

     He who vanquishes yet still

350. 350

     Keeps from his foes apart;

351. 351

     He whose hests men most fulfil

352. 352

     Yet humbly plies his art.

353. 353

     Thus we say, 'He ne'er contends,

354. 354

     And therein is his might.'

355. 355

     Thus we say, 'Men's wills he bends,

356. 356

     That they with him unite.'

357. 357

     Thus we say, 'Like Heaven's his ends,

358. 358

     No sage of old more bright.'

359. 359

     A master of the art of war has said, 'I do not dare to be the host (to commence the war); I prefer to be the guest (to act on the defensive). I do not dare to advance an inch; I prefer to retire a foot.' This is called marshalling the ranks where there are no ranks; baring the arms (to fight) where there are no arms to bare; grasping the weapon where there is no weapon to grasp; advancing against the enemy where there is no enemy.

360. 360

     There is no calamity greater than lightly engaging in war. To do that is near losing (the gentleness) which is so precious. Thus it is that when opposing weapons are (actually) crossed, he who deplores (the situation) conquers.

361. 361

     My words are very easy to know, and very easy to practise; but there is no one in the world who is able to know and able to practise them.

362. 362

     There is an originating and all-comprehending (principle) in my words, and an authoritative law for the things (which I enforce). It is because they do not know these, that men do not know me.

363. 363

     They who know me are few, and I am on that account (the more) to be prized. It is thus that the sage wears (a poor garb of) hair cloth, while he carries his (signet of) jade in his bosom.

364. 364

     To know and yet (think) we do not know is the highest (attainment); not to know (and yet think) we do know is a disease.

365. 365

     It is simply by being pained at (the thought of) having this disease that we are preserved from it. The sage has not the disease. He knows the pain that would be inseparable from it, and therefore he does not have it.

366. 366

     When the people do not fear what they ought to fear, that which is their great dread will come on them.

367. 367

     Let them not thoughtlessly indulge themselves in their ordinary life; let them not act as if weary of what that life depends on.

368. 368

     It is by avoiding such indulgence that such weariness does not arise.

369. 369

     Therefore the sage knows (these things) of himself, but does not parade (his knowledge); loves, but does not (appear to set a) value on, himself. And thus he puts the latter alternative away and makes choice of the former.

370. 370

     He whose boldness appears in his daring (to do wrong, in defiance of the laws) is put to death; he whose boldness appears in his not daring (to do so) lives on. Of these two cases the one appears to be advantageous, and the other to be injurious. But

371. 371

     When Heaven's anger smites a man,

372. 372

     Who the cause shall truly scan?

373. 373

     On this account the sage feels a difficulty (as to what to do in the former case).

374. 374

     It is the way of Heaven not to strive, and yet it skilfully overcomes; not to speak, and yet it is skilful in (obtaining a reply; does not call, and yet men come to it of themselves. Its demonstrations are quiet, and yet its plans are skilful and effective. The meshes of the net of Heaven are large; far apart, but letting nothing escape.

375. 375

     The people do not fear death; to what purpose is it to (try to) frighten them with death? If the people were always in awe of death, and I could always seize those who do wrong, and put them to death, who would dare to do wrong?

376. 376

     There is always One who presides over the infliction death. He who would inflict death in the room of him who so presides over it may be described as hewing wood instead of a great carpenter. Seldom is it that he who undertakes the hewing, instead of the great carpenter, does not cut his own hands!

377. 377

     The people suffer from famine because of the multitude of taxes consumed by their superiors. It is through this that they suffer famine.

378. 378

     The people are difficult to govern because of the (excessive) agency of their superiors (in governing them). It is through this that they are difficult to govern.

379. 379

     The people make light of dying because of the greatness of their labours in seeking for the means of living. It is this which makes them think light of dying. Thus it is that to leave the subject of living altogether out of view is better than to set a high value on it.

380. 380

     Man at his birth is supple and weak; at his death, firm and strong. (So it is with) all things. Trees and plants, in their early growth, are soft and brittle; at their death, dry and withered.

381. 381

     Thus it is that firmness and strength are the concomitants of death; softness and weakness, the concomitants of life.

382. 382

     Hence he who (relies on) the strength of his forces does not conquer; and a tree which is strong will fill the out-stretched arms, (and thereby invites the feller.)

383. 383

     Therefore the place of what is firm and strong is below, and that of what is soft and weak is above.

384. 384

     May not the Way (or Tao) of Heaven be compared to the (method of) bending a bow? The (part of the bow) which was high is brought low, and what was low is raised up. (So Heaven) diminishes where there is superabundance, and supplements where there is deficiency.

385. 385

     It is the Way of Heaven to diminish superabundance, and to supplement deficiency. It is not so with the way of man. He takes away from those who have not enough to add to his own superabundance.

386. 386

     Who can take his own superabundance and therewith serve all under heaven? Only he who is in possession of the Tao!

387. 387

     Therefore the (ruling) sage acts without claiming the results as his; he achieves his merit and does not rest (arrogantly) in it:--he does not wish to display his superiority.

388. 388

     There is nothing in the world more soft and weak than water, and yet for attacking things that are firm and strong there is nothing that can take precedence of it;--for there is nothing (so effectual) for which it can be changed.

389. 389

     Every one in the world knows that the soft overcomes the hard, and the weak the strong, but no one is able to carry it out in practice.

390. 390

     Therefore a sage has said,

391. 391

     'He who accepts his state's reproach,

392. 392

     Is hailed therefore its altars' lord;

393. 393

     To him who bears men's direful woes

394. 394

     They all the name of King accord.'

395. 395

     Words that are strictly true seem to be paradoxical.

396. 396

     When a reconciliation is effected (between two parties) after a great animosity, there is sure to be a grudge remaining (in the mind of the one who was wrong). And how can this be beneficial (to the other)?

397. 397

     Therefore (to guard against this), the sage keeps the left-hand portion of the record of the engagement, and does not insist on the (speedy) fulfilment of it by the other party. (So), he who has the attributes (of the Tao) regards (only) the conditions of the engagement, while he who has not those attributes regards only the conditions favourable to himself.

398. 398

     In the Way of Heaven, there is no partiality of love; it is always on the side of the good man.

399. 399

     In a little state with a small population, I would so order it, that, though there were individuals with the abilities of ten or a hundred men, there should be no employment of them; I would make the people, while looking on death as a grievous thing, yet not remove elsewhere (to avoid it).

400. 400

     Though they had boats and carriages, they should have no occasion to ride in them; though they had buff coats and sharp weapons, they should have no occasion to don or use them.

401. 401

     I would make the people return to the use of knotted cords (instead of the written characters).

402. 402

     They should think their (coarse) food sweet; their (plain) clothes beautiful; their (poor) dwellings places of rest; and their common (simple) ways sources of enjoyment.

403. 403

     There should be a neighbouring state within sight, and the voices of the fowls and dogs should be heard all the way from it to us, but I would make the people to old age, even to death, not have any intercourse with it.

404. 404

     Sincere words are not fine; fine words are not sincere. Those who are skilled (in the Tao) do not dispute (about it); the disputatious are not skilled in it. Those who know (the Tao) are not extensively learned; the extensively learned do not know it.

405. 405

     The sage does not accumulate (for himself). The more that he expends for others, the more does he possess of his own; the more that he gives to others, the more does he have himself.

406. 406

     With all the sharpness of the Way of Heaven, it injures not; with all the doing in the way of the sage he does not strive.

Text: Dao De Jing, text of the Wang Bi edition (without the commentary), Chinese. Meaning: The Tao Te Ching, tr. James Legge, Sacred Books of the East vol. 39, 1891 (Tâo Teh King). Copied word for word from the edition named here

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