The Tao-te Ching
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The Tao-te Ching.
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The Tao-te Ching
Translated by James Legge
1. (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).
2. (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
3. (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.
4. (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.
5. 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
6. 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
7. 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
1. The things which from of old have got the One (the Tao)
Heaven which by it is bright and pure;
Earth rendered thereby firm and sure;
Spirits with powers by it supplied;
Valleys kept full throughout their void
All creatures which through it do live
Princes and kings who from it get
The model which to all they give. All these are the results of the
2. If heaven were not thus pure, it soon would
If earth were not thus sure, 'twould break and bend;
Without these powers, the spirits soon would fail;
If not so filled, the drought would parch each vale;
Without that life, creatures would pass away;
Princes and kings, without that moral sway,
However grand and high, would all decay.
3. 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.
1. The movement of the Tao
By contraries proceeds;
And weakness marks the course
Of Tao's mighty deeds.
2. All things under heaven sprang from It as existing (and
named); that existence sprang from It as non-existent (and not
1. 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
2. Therefore the sentence-makers have thus expressed
'The Tao, when brightest seen, seems light to
Who progress in it makes, seems drawing back;
Its even way is like a rugged track.
Its highest virtue from the vale doth rise;
Its greatest beauty seems to offend the eyes;
And he has most whose lot the least supplies.
Its firmest virtue seems but poor and low;
Its solid truth seems change to undergo;
Its largest square doth yet no corner show
A vessel great, it is the slowest made;
Loud is its sound, but never word it said;
A semblance great, the shadow of a shade.'
3. 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
1. 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
2. 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
3. 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.
1. 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
2. There are few in the world who attain to the teaching
without words, and the advantage arising from non-action.
1. Or fame or life,
Which do you hold more dear?
Or life or wealth,
To which would you adhere?
Keep life and lose those other things;
Keep them and lose your life:--which brings
Sorrow and pain more near?
2. Thus we may see,
Who cleaves to fame
Rejects what is more great;
Who loves large stores
Gives up the richer state.
3. Who is content
Needs fear no shame.
Who knows to stop
Incurs no blame.
From danger free
Long live shall he.
1. Who thinks his great achievements
Shall find his vigour long endure.
Of greatest fulness, deemed a void,
Exhaustion ne'er shall stem the tide.
Do thou what's straight still crooked deem;
Thy greatest art still stupid seem,
And eloquence a stammering scream.
2. Constant action overcomes cold; being still overcomes
heat. Purity and stillness give the correct law to all under
1. 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.
2. 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.
1. 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.
2. 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.
1. 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).
2. 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.
3. 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.
1. The sage has no invariable mind of his own; he makes
the mind of the people his mind.
2. 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
3. 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
1. Men come forth and live; they enter (again) and
2. Of every ten three are ministers of life (to themselves);
and three are ministers of death.
3. 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
4. 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.
1. 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
2. This honouring of the Tao and exalting of its operation
is not the result of any ordination, but always a spontaneous
3. 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.
4. 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.
1. (The Tao) which originated all under the sky is to be
considered as the mother of them all.
2. 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.
3. 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
4. The perception of what is small is (the secret of clear-
sightedness; the guarding of what is soft and tender is (the secret of)
5. Who uses well his light,
Reverting to its (source so) bright,
Will from his body ward all blight,
And hides the unchanging from men's sight.
1. 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.
2. The great Tao (or way) is very level and easy; but people
love the by-ways.
3. 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!
1. What (Tao's) skilful planter plants
Can never be uptorn;
What his skilful arms enfold,
From him can ne'er be borne.
Sons shall bring in lengthening line,
Sacrifices to his shrine.
2. Tao when nursed within one's self,
His vigour will make true;
And where the family it rules
What riches will accrue!
The neighbourhood where it prevails
In thriving will abound;
And when 'tis seen throughout the state,
Good fortune will be found.
Employ it the kingdom o'er,
And men thrive all around.
3. 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.
4. How do I know that this effect is sure to hold thus all
under the sky? By this (method of observation).
1. 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.
2. (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).
3. To him by whom this harmony is known,
(The secret of) the unchanging (Tao) is shown,
And in the knowledge wisdom finds its throne.
All life-increasing arts to evil turn;
Where the mind makes the vital breath to burn,
(False) is the strength, (and o'er it we should
4. 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.
1. He who knows (the Tao) does not (care to) speak (about
it); he who is (ever ready to) speak about it does not know
2. 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.'
3. (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.
1. 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.
2. 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.
3. 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
1. The government that seems the most
Oft goodness to the people best supplies;
That which is meddling, touching everything,
Will work but ill, and disappointment bring. Misery!--happiness is
to be found by its side! Happiness!--misery lurks beneath it! Who knows
what either will come to in the end?
2. 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.
3. 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.
1. For regulating the human (in our constitution) and rendering
the (proper) service to the heavenly, there is nothing like
2. 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.
3. 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.
1. Governing a great state is like cooking small
2. 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.
3. When these two do not injuriously affect each other,
their good influences converge in the virtue (of the
1. 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.
2. (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.
3. 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
4. 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
1. Tao has of all things the most honoured
No treasures give good men so rich a grace;
Bad men it guards, and doth their ill efface.
2. (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.
3. 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.
4. 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.
1. (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.
2. (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
3. 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.
1. 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
2. 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.
3. 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.
4. 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).
1. The ancients who showed their skill in practising the
Tao did so, not to enlighten the people, but rather to make them simple
2. 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
3. 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
1. 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
2. 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.
3. 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.
1. 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!
2. 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.
3. 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)
4. 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.
He who in (Tao's) wars has skill
Assumes no martial port;
He who fights with most good will
To rage makes no resort.
He who vanquishes yet still
Keeps from his foes apart;
He whose hests men most fulfil
Yet humbly plies his art.
Thus we say, 'He ne'er contends,
And therein is his might.'
Thus we say, 'Men's wills he bends,
That they with him unite.'
Thus we say, 'Like Heaven's his ends,
No sage of old more bright.'
1. 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.
2. 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.
1. 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
2. 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
3. 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
1. To know and yet (think) we do not know is the highest
(attainment); not to know (and yet think) we do know is a
2. 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.
1. When the people do not fear what they ought to fear,
that which is their great dread will come on them.
2. Let them not thoughtlessly indulge themselves in their
ordinary life; let them not act as if weary of what that life depends
3. It is by avoiding such indulgence that such weariness
does not arise.
4. 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.
1. 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
When Heaven's anger smites a man,
Who the cause shall truly scan? On this account the sage feels a difficulty
(as to what to do in the former case).
2. 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
1. 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?
2. 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!
1. The people suffer from famine because of the multitude
of taxes consumed by their superiors. It is through this that they suffer
2. 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.
3. 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
1. 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
2. Thus it is that firmness and strength are the concomitants
of death; softness and weakness, the concomitants of
3. 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.)
4. Therefore the place of what is firm and strong is below,
and that of what is soft and weak is above.
1. 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.
2. 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
3. Who can take his own superabundance and therewith serve
all under heaven? Only he who is in possession of the
4. 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.
1. 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.
2. 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
3. Therefore a sage has said,
'He who accepts his state's reproach,
Is hailed therefore its altars' lord;
To him who bears men's direful woes
They all the name of King accord.'
4. Words that are strictly true seem to be
1. 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
2. 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
3. In the Way of Heaven, there is no partiality of love;
it is always on the side of the good man.
1. 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).
2. 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.
3. I would make the people return to the use of knotted
cords (instead of the written characters).
4. 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.
5. 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.
1. 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.
2. 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.
3. 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