By: Lao-tzu
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.
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.
------
We look at it, and we do not see it, and we name it 'the
Equable.' We listen to it, and we do not hear it, and we name it 'the
Inaudible.' We try to grasp it, and do not get hold of it, and we
name it 'the Subtle.' With these three qualities, it cannot be made
the subject of description; and hence we blend them together and
obtain The One.
Its upper part is not bright, and its lower part is not obscure.
Ceaseless in its action, it yet cannot be named, and then it again
returns and becomes nothing. This is called the Form of the Formless,
and the Semblance of the Invisible; this is called the Fleeting and
Indeterminable.
We meet it and do not see its Front; we follow it, and do not see
its Back. When we can lay hold of the Tao of old to direct the things
of the present day, and are able to know it as it was of old in the
beginning, this is called (unwinding) the clue of Tao.
Equable.' We listen to it, and we do not hear it, and we name it 'the
Inaudible.' We try to grasp it, and do not get hold of it, and we
name it 'the Subtle.' With these three qualities, it cannot be made
the subject of description; and hence we blend them together and
obtain The One.
Its upper part is not bright, and its lower part is not obscure.
Ceaseless in its action, it yet cannot be named, and then it again
returns and becomes nothing. This is called the Form of the Formless,
and the Semblance of the Invisible; this is called the Fleeting and
Indeterminable.
We meet it and do not see its Front; we follow it, and do not see
its Back. When we can lay hold of the Tao of old to direct the things
of the present day, and are able to know it as it was of old in the
beginning, this is called (unwinding) the clue of Tao.
----
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.
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.
-----
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.
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.
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.
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.
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.
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.
-----
The woman of the Tao
Holds oneness in her heart
And her world is at peace,
Does not try to please
And therefore shines,
Does not seek attentions
And therefore excels,
Does not justify herself
And is there for trusted,
Does not imitate others
And is therefore herself,
Does not compete
And therefore
No one in the world
Can surpass her.
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