======================================== SAMPLE 1 ========================================
So the profound insight allows 
	To take action without acting.
Therefore it gives rise to the pursuit of abstruse operations 
	By tao.
All things 
	Are as the input of the deep secret deep secret deep secret.
Thus the sages must go without action 
	To expand their insight 
	And thereby become wise.
The wise go without activity 
	To expand their insight
	And thereby become effective.
Therefore:
Whoever has penetrating insight will one day be able to purify the world with the Way 
	Because 
	He gives up the act of purifying the world.
<|endoftext|>
To say that clay is used to make vessels is an extremely illogical saying.
The etymological root of the word is 	 but the figurative way of the saying follows.
'His 'Clay is used to make vessels.' 'He 'Makes 'Tis 'Clay is 'Used to 'Receive '.' 'The 'Ten spans are 'Clay is 'Used ' to 'Receive '.' 'The 'High tower is 'Clay is 'Used ' 'In '.'
'His 'Clay is 'Used to 'Receive '.' 'The 'High tower 'is 'Clay is 'Used ' 'In '.''
'The 'Great Clay could be 'One who is like 'rite.'' 'Where was one who 'Used 'rite when they made 'rite?'
Where is 'rite 'Can be received without acting on the present body?
Therefore 
	He who by the Tao enters the world of things can do nothing without acting on the present body.
<|endoftext|>
He who takes clay to make a vessel uses it without understanding it. He who makes a door to a room uses it without understanding it. He who cuts an open door to a room uses it without understanding it.Therefore the sage of the tao does not use it in the world.
<|endoftext|>
The clay vessel is made by making it,The door to a room is cut open,The door is left shut and the clay is made. The great square is made,And the vase is made;The house is made;The doorway is closed,The vase is put in its place,And the room is set on fire.
<|endoftext|>
======================================== SAMPLE 2 ========================================
	When the great stills the skill is completeness.
Stillness in creating true matters,
Quality completeness.
The clearing of five dogs,
Diann operation in return for the tip of the eye.
Is this not the skill? The not-creating is sharpened.
The not-doing is a mirror.
Likewise, when carving up clay to make vessels,
<|endoftext|>
How does one cleanse the depths of the soul?
By emptying the mind.
How does one concentrate energy in the physical world?
By keeping quiet.
How does one rule the great state?
With wisdom.
How does one set an example for your people?
By honoring them.
How does one say, "Good morning, sir, is not in the mood."
With kindness.
How does one make a fine door, a beautiful vase, or a beautiful vase?
All of this is done by stillness.
How do I know that?
By these four:
1. 
1. 
2. 
3. 
4.
5.
6.
7.
8.
9.
10.
11.
How do I know the left one to the right one?
By seeing
the empty eye.
<|endoftext|>
(One of) the essential truths of nature, we may recognize it in the marvelous perfection of the action of Dao.
We may also recognize it in the apparent excellence of the relationship of man to nature.
This apparent excellence alone shows what the matter is.
This is the subtle secret of the subtle essence.
How subtle is this mystical essence!
It reveals itself to the dim light that falls upon it!
These four qualities are involved in the actual governing of all beings.
They are here which require a description.
When Nature acts, we are in the position of mind.
When man acts, we are in the position of body.
As regards the shape of a room, one is in position of mind.
As regards the sound of the wind, we are in position of body.
These four are what makes this work.
The mind governs the actions,
the body governs the position,
but they are parts of a whole.
Therefore Nature acting yet underlies them,
seems to act impartially,
indicia is to make them instruments,
======================================== SAMPLE 3 ========================================
This is what the sages have in mind when they say that
"Yield to that, and one will flourish."
<|endoftext|>
The Tao is everlasting, and that's why it does not change. If the world were to start over, it would go wrong. So the master keeps his word, and will do only what is necessary.
I share the riverbed with its beauty.
I am all encompassing, with endless possibilities.
So I create objects of treasure like gold and jade,
And live in harmony with nature.
I am willing to deal with work with kindness.
I'll be happy to help others.
I am a truly wise person because I realize the hidden.
Being wise means being present.
What I'm doing is natural.
<|endoftext|>
Tao is the living way,
and so nothing can undo it.
If the world were to start over,
it would go wrong,
so the master will always follow the Tao.
The riverbeds of my heart are, like the riverbeds of Heaven,
profound, spacious, inviting and forever growing.
I alone am the ultimate essence of these vast depths,
like the deep to the watery depths of a valley.
In silence and in repose
I enter the deep,
and also the infinite.
I come from the deep to the infinite.
It is by using the Infinite that all things are born.
<|endoftext|>
The Tao is forever keeping alive, so nothing can undo it.If the world were to become new again, it would go wrong.Therefore, the Master knows where the past is,Therefore, he is able to do what is needed.I look upon a sacred riverbed as being very deep,Nowhere is so deeply deep as within a ravine.In being silent and content,I enter the embrace of the deep.In employing kindly strategies,I seek harmony,But also in learning to act for the benefit of all,And in obtaining the whole.It is the use of all that is that bring about a wise person's success.This is how it can be said of Tao:It keeps alive and nourishes life,But is without ulterior motive.
<|endoftext|>
Tao is eternal and never dies.If the world began again, it would surely go wrong.Therefore, the Sage is careful not to
======================================== SAMPLE 4 ========================================
Therefore, those who are at the Great Presence
Are like clay made into a vessel 
	Those who are at the Great Use are like vessels 
	Those who are at the Great Come are like rooms
	There are those at the Great and then there is return 
	Those at the Great in that way are like being at home 
	Those at the Great being at home
	Those at the Great and then return
Therefore we say:
Where presence is beneficial there is also a return 
And,
Where presence is also useful, there is also a return 
Therefore those who value the Great Presence
Are like the people who are employed 
What else would one give to return to?
Hearing this, the Saint can understand.
<|endoftext|>
Nature is like a potting jar; it contains all things, and their forms; it is such a storehouse, that no ordinary mind can open. 
Likewise, Tao is like a bowl; it contains everything, and the way it is open to anyone who takes the time to make it. 
The actual pairing of these two things is complicated, so let's enumerate some:
The substance is something simple; 
In it are hidden things hidden under everything else, 
It is like a vessel, though empty; 
Its ability to hold whatever one needs is what is hidden under it.
When we think of Tao as a bowl, it is an imperfect vessel. 
When we think of Tao as a vessel, it is the mouth. 
When we think of Tao as a mouth, it is ajar.
When we think of Tao as a mouth, it is ajar.
It is very simple, but the function of it is hidden, 
It is very flexible, but the function of it is open.
The common user of Tao does not understand it, 
They are what it leads to. 
It is a piece of jade to them. 
It is a view from a hill top to the valley below.
They are someone's responsibility, 
they need to return to their own place.
This is called Tao, the way to be. 
<|endoftext|>
Nature is like a hard potter's vessel: it contains all the different things, yet it makes no effort to do so.
Tao is like a fine fabric; yet it contains no ordinary
======================================== SAMPLE 5 ========================================
So, whichever shape of Tao is preserved 
	There is the "universal" reality. 
	So do I hold my knowledge. 
###To know only what is here is to doubt.
<|endoftext|>
Tao can be seen, it is inconceivably small, but it is constantly in use and its existence is self-evident.
The wonderful manifestation of Tao is inexhaustible.
This means: Tao cannot be defined, for Tao is infinite.
There is no end to Tao's use.
Only close quarters harmony can produce a configuration of doors and windows.
Beyond Tao's use there is nothing to be used.
The Tao that can be seen is not Tao.
The Tao that can be comprehended is not Tao.
The Tao that can be found is not Tao.
The Tao that can be known is not Tao.
The Tao that can be known is not Tao.
The existence of Tao is the unity of All Things.
Everything has life after its own natural ways.
The way of Tao, if seen, is as small as its application.
The way of comprehension, the same as its application.
The way of existence, like Nature itself, beyond knowability, but in everything it is found and followed.
Therefore, the profound Tao is at the origin of all Benevolence and Wonder.
<|endoftext|>
Ten thousand yi does not comprehend the subtle difference
Between tao and nameless, but it is the center of the world.
Ten thousand yi comprehends the subtle difference
Between tao and nameless, but it is the center of the world.
The way that can be seen is not the way. The way that can be spoken is not the way.
The way that can be known is not the way.
The way that can be known is not the way.
The invisible yin, the base of all visible yin, is not the way, it is the constant way, inexhaustible way.
Ten thousand yang does not comprehend the subtle difference
Between tao and nameless,
But it is the center of the world.
Ten thousand yang comprehends the subtle difference
Between tao and unnamed,
But it is the center of the world.
The tao that can be seen is not the eternal tao.
The tao that can be spoken is not the eternal tao
======================================== SAMPLE 6 ========================================
Ad	In the world of thought lies the clarity of beginning.
<|endoftext|>
A true man, when in self-command, has no ambition, or desire, to take action;
When there is nothing to take action for, he has no contrivance.
A truly perfect man has no excess of action.
He is always ready to restrain himself, and so take care of his bodily, mental, and spiritual health.
He is always ready to restrain himself, and so take care of his spirit.
He is always ready to restrain himself, and so take care of his social and spiritual health.
He is always ready to restrain himself, and so take care of his affairs.
That is why, after one thousand years of self-control, a natural man advances by following the Principle.
<|endoftext|>
When using "controlled" prudence, be alert to not use "excessive" (vigorous) prudence;
When using "carved" action, be alert to not act arrogantly.
Where there is no "carved" action, being alert to not act arrogantly is like watching a great tower without having an erection.
When there is no arrogance, being alert to not act arrogantly is like watching a valley without a valley.
<|endoftext|>
Those who knew the Way knew how to rely on their bodies to redirect themselves from recklessness.
Those who trusted their minds to guide them were able to control the sequences of their affairs.
A truly wise leader did not assert himself to lead; did not take his position lightly.
So his methods of leadership were as intelligent as he was deliberate.
<|endoftext|>
"Let there be sufficient stamina   Yet each breath hold   - Exactly because the outer will has no root   -  - - This nourishment through things   -  - - - - - - - - - - - -
If we lack control of our breath:   A sudden unfulfilled impulse arose. 
Without desire:   Breathe gently and be satisfied. 
With desire:   Breathe slowly and be satisfied. 
Both fill in the emptiness,   - - - - - - - - - - - - - - - - -
Who would stop it?
Thus is one who knows the Way fulfilling its promise. 
<|endoftext
======================================== SAMPLE 7 ========================================
So as to be a tailor makes a vessel of solid earth 
	A shepherd uses a potter's wheel to construct a house 
	So whether we be good at drawing a bow or a sword, the reason for the use of them 
	Will be on account of the presence of what is absent.
<|endoftext|>
Like everyone else, he is similar to you;
or, he may be different.
We can sometimes be the same,
and we can sometimes be different.
He who has enough is similar to you.
And you may be similar, too.
Whatever you have, you don't have to take it.
Whatever you get, you shouldn't discard it.
Whatever you do, do it well.
The things you do, don't be lazy or frivolous.
All things are based on what is already there.
That's how you know that you have all the things that others don't.
Don't waste time thinking about the things you don't have.
Stop working, or the work will be for nothing.
I don't need to show off.
I know that when I don't be myself,
I am beautiful.
Being beautiful, I don't require people to love and help me.
Don't act for the sake of being loved, or being loved.
If you act for love, you'll waste everything.
It's a well-known maxim: "The more you waste, the more you get."
<|endoftext|>
Everyone is different and is like the one you are. 
Yet, everyone has that of you. 
One who has a lot, is like you. 
One who has little, is like you. 
Everyone is in touch with everything. 
And so, when you need something, you can call upon your sense organs: 
To make clay; 
To carve your door and windows; 
To make tools of earth; 
To make a board; 
And to make the voice; 
To represent things; 
To be useful; 
For that is to tell the thing it needs.
<|endoftext|>
Everybody is like you. 
Maybe it isn't like you, but just like you.
Everyone is like you. 
Maybe it isn't like you, but just like you. 
Everyone is different, and all
======================================== SAMPLE 8 ========================================
So: 
	The mirror is in presence of what is absent; 
	The doors to the inner life are in presence of what is absent.
<|endoftext|>
The whirling wheel is a vessel of the nameless - All things owe their origin to it; Thus it is that it can help them everywhere where there is none.Therefore the wise man attends with great care to his wheel, but as he does, it moves. 
For this reason, for those who hold on to it, it seems as if nothing can stop it. For those who discard it, there seems nothing that they can lose. Those who abide by it, no matter what happens, become the cause of success in their enterprise.
<|endoftext|>
The wheel of the Tao wanders all-pervading. All things give shape to it. Like water through a tap, it may be used; But what is latent is worth keeping, So when no-one is in its way it passes with ease. Because it is inactive, it seems like a guest. Because it is taker, it seems like a burden. Because it is sought, it seems like a fail-safe.Because it is acted upon, it seems like nothing is lacking.It is in reality the hidden core of Tao.
<|endoftext|>
The Womb-Disc provides a vessel of emptiness. Such vessels are often a portal of the intangible.Though at times we wish for them to be a vessel of a vessel,It would be better to hold them for themselves.In the absence of a vessel, the intangible is a birth-place.Though at times we wish for the intangible to be a vessel,It would be best to let the intangible become a vessel.With the absence of a vessel, the intangible can be manipulated as a dwelling.With the absence of a dwelling, the intangible can be utilized as a tool.With the absence of a tool, we create things.Without being open, we can build.Openness creates possibilities, possibilities create actions, actions create situations.Inactivity provides space, space allows all of our desires, desires allow us to put ourselves on the path.
<|endoftext|>
The earth (wu-ch'o) is the vessel of Heaven and Earth (wu-ch'o) The things from Earth (wu-ch'o) - The vernal outpourings (yüan) -The
======================================== SAMPLE 9 ========================================
How is it thus that heaven and earth be governed 
	By nothing but ability?
These are the vague notions the Tao masters 
	And no one knows where to look.
<|endoftext|>
"Where there is harmony, there is life";
"Where there is disorder, there is disorder";
"One who knows harmony needs not fear;
"One who knows disorder needs not fear."
Therefore,
The man who knows order needs not the teaching of fear;
The man who knows harmony has no fear;
Thus the teaching of fear is for its own sake,
The teaching of harmony is a genuine safeguard from all danger.
Therefore the Tao does not fear,
And has no need of fear.
The old saying:
The greatest cause for a distress is not the fault of the on-hand individual,
But the fault of the man in charge.
<|endoftext|>
There is no room for a superior in the belly of the valley
Nor room for a master in the arm of the ocean.
Therefore the great man -- in seeking self-mastery
Desires not the fear of the masses,
Desires not the fear of the self-controlled.
Therefore the mind of the master -- in seeking self-mastery
Desires not the fear of self-control.
Likewise,
The mind of the valley dweller in self-mastery
Desires not the fear of self-mastery.
Therefore the master dwells in self-mastery
Desires not the fear of self-mastery.
Thus "the self-mastery of self-mastery" is a garment
And not the room of the Valley dweller.
<|endoftext|>
The wise may not exalt themselves in the valley.
And if they do, the surrounding people will not gladly follow their lead.
The world lacks that element to make a point.
Therefore we say:
"The wise leader is in harmony with the valley."
And "The wise individual is not in the valley."
We say:
"The wise leader is conscious of the valley but does not strive for what others do."
We say:
"The wise leader is aware of the valley but does not boast of himself."
So the leader knows what he must do.
The leader knows that he must act, but does not exalt himself.
Thus the leader knows
======================================== SAMPLE 10 ========================================
Te tao is like the wheel, 
	He who completes the Tao (the image of tao)
	Only underlies all 
	So the Tao's activity in people is free from harm.
<|endoftext|>
The best way to make anything is to watch. 
The good way is to get it right. 
The bad way is to make it happen. 
These two kinds of action can go together. 
When there is nothing there to make them happen, 
There is nothing there to interfere. 
Always put the most important thing first, 
And give nothing as much as you need. 
When you build your house, 
Don't let your walls look out. 
And when you start cooking, 
Don't let yourself be distracted by what you are making. 
Being in the here and now makes the self seem insignificant. 
What is your self, and what is the self to you? 
It is the self that has no goal, no self-interest. 
The Tao goes around and around and brings you the fulfillment you've been looking for. 
<|endoftext|>
One thing that everybody does is to scrutinize the ten spokes of the wheel: Te re Te never let go of the wheel and it goes on without fail. 
Two things that everybody does is to scrutinize the ten spokes: te will not force the wheels on their way and the wheels just fail. 
What do these two things mean by a group of 's (and 'l's)? 
Is the group of s (and 'l's) useful or injurious? 
For when you can't force the wheel to go ahead it still goes ahead. 
When you can't force the wheel to fail it still rolls on ahead. 
When you can't force the wheel to go against it is still being shaped up. 
When you can't force the wheel to roll against you it is going against you. 
For when the wagon is not complete 
it has no place for guests.
When the block is not completed 
it has no room for rooms. 
How is it that they say 'by nature these things produce harm'? 
If you make the wagon full of wood you make it untrustworthy. 
If you try to make an open gate and it remains closed how can you believe it
======================================== SAMPLE 1 ========================================
<|endoftext|>
If it are done in accordance with the Tao, the various entities will be unified and become like one. The 10000 animals will come together, and the ten thousand things will be the same. The 10000 kinds of vegetation will fall, and the ten thousand kinds of useful things will be the same. Only the Tao has a mouth.
<|endoftext|>
It is according to the Dao that all beings in the universe are united.
In a state of unity, all things and effects depend on the constant harmony of life. The ten thousand things depend upon the constant harmony of life, and all people depend upon the constant harmony of life.
The source of the unity is the Tao.
The root of the harmony is Silence.
<|endoftext|>
Nature and mankind are one
And live in complete harmony
As we live in complete chaos
The concept of Being can be had
And the concept of non-Being can be had
Though each is one, the act of knowing what one is is knowing
And that which is considered not-being is considered one.
The subtle secret of Nature
Is known by means of silence.
It is the peace that separates the living from the dead,
And the happiness that can be found within each.
The creatures are what we are
The thousands of beings are what we are, and
The ten thousand things are what we are
And the ten thousand things are what we are
So it is with things:
When they are living, we name them after the things
When they are dead, we name them after the things
That we have are what we have.
<|endoftext|>
Though the ten thousand things may be likened to one. One proceeds from the great Primal Mother (Ki and Te). If there were no mother, they would live in harmony with one another, Without each other's possessions, and without fear of loss. The great mother acts as the mother of the myriad creatures. But even though the myriad things may be compared to the mother, That may be called something that is no less than the Great Mother. After death, she is the mother of all living things. For this reason, she is regarded as Supreme.
<|endoftext|>
The ten thousand things (the Universe) are described in this manner:
Heaven and Earth are compared to each other:
Heaven is without beginning,

======================================== SAMPLE 2 ========================================
<|endoftext|>
When everything's going well, only an uninvolved observer notices the work is completed.
When something is done,
one person has a lot of preoccupation.
It's natural for a person to be a little over anxious.
People may appear to be being helpful.
When you're caught up in the process,
you feel relaxed.
The more you do, the less you see.
The more you do,
the more you don't see.
The less you know the more you need to know.
This is called having only one self and that's why it's so hard to realize the Tao.
<|endoftext|>
When your work is done And you are alone with the Tao, You will feel secure;
When the Tao is at rest You will find harmony;
When people are good-natured And friendship seems natural And the heavy knocks, it's time to go.
If you're late You'll be late to Tao.
When you're confused and overworked You'll never get there.
Learn to create space!
When you're lonely, you will find others who do the same work for you.
Now, put the Tao away; Say a silent "Yes" and go home!
<|endoftext|>
When everything is in order, a quiet, serene existence. 
When complete, the heart is placid and free from anxiety. 
When a successful model, the friend, or beautiful object is displayed. 
Then when one hears someone else is completing the task, they recoil, as if they would not accept it. 
This is the awkward moment. 
When surrounded by activity and knowing, one feels unworthy. 
When discontent arises, one returns. 
When there is no need to know, there is nothing to know. 
It is so hard to grasp! 
Only when the Tao is taken as an object can one be sure that there is no vacuity. 
<|endoftext|>
He who gets Tao in a hundred ways is as wise as he who gets Tao in one only. 
He who teaches Tao is as enlightened as the sage, a nice person. 
He who sees the beautiful is as well. 
He who completes a good is as accomplished as a gentleman. 
He who loves has a level head and is quiet like the valley. 

======================================== SAMPLE 3 ========================================
<|endoftext|>
The ancient Cows were made smooth and cart-shaped; horses were made smooth and cart-shaped; bridges were made smooth and cart-shaped. The reason for these, it may be asked, is that they were made smooth and cart-shaped.
The use of walls and gates depends also on the location of doors. Use of mud-walls depends also on the location of gates.
"To the fullness of the being, there is nothing greater than emptiness." 
<|endoftext|>
The Cyclists were just like living creatures. Withdrawing without becoming dull; fending off without becoming unarmed; climbing up without becoming weary; taking empty space without becoming uncarved; closing doors without opening windows; and dwelling in mud and stone without building anything. Now the smoothness of such a thing, is it not empty?
<|endoftext|>
The humans of old followed the right way. They were like the living things they work for. One may say that the use of the government is like living things:Sometimes a workman uses a wheel, and often another uses a rope; Sometimes an ox uses a cart, and sometimes another uses a track. And the track might fall apart after a year's use. So it may be said,
"The use of government is like (a human's) use of life."
<|endoftext|>
The way of the Tao is "One who engages in full working, one who is active." 
It is "One who takes care of a person, one who nurtures a family."
It is "One who takes care of the world, one who helps it with everything."
A person is like a flower of Tao. He may be single, he may be with a husband, or he may be separated. He may be small, and might be abandoned.
Those who cultivate Tao in their lives are able to assist the world.
If a person does not want to follow the Tao, he should take care of his own affairs.
<|endoftext|>
The sages of old
Acted with good fortune and skill
As are "living creatures"
When acting they were like animals in motion.
The reason for their action was that they were acting with good fortune and skill.
Acting, having good fortune and skill: I say,
It may be said:
Between the meridians of
======================================== SAMPLE 4 ========================================
<|endoftext|>
The ancient masters of the Tao held to the formlessness of the great Tao.In its simplicity they held to the humble Tao.Without measure, it is the invisible One.From it proceed the thousands of things.All through creation the ancient masters saw fit to preserve the mystery of the hidden.Thus they sought only what existed.The words of the great masters, however, reveal their original simplicity: the One embraces, which can be described as this.Without simplicity embraces the nameless.The nameless embraces the particular.These two embracing give birth.The production of the universe.The universe is a matter.The matter is a thing.The thing and the thing are one.They are the same.The constant and the varying of the thing are essential aspects.The constantness of the thing and the variation of the thing are essential aspects.These two aspects are integral.We can have one without the other.All things are the result of the One, and this One.The universe is the Image.The Image is the primal Matter.The primal Matter is the Origin.This origin is the Inner.This Inner is the Whole.
<|endoftext|>
The rulers of the past never forgot the essential point in all under heaven. All under heaven is full of form, like a pot containing water mixed with earth. It is full of the single essence of Inner and Outer, each following its own path, until it reaches what it wants. It is always at the same time the path to the Inner and the path to the Outer. After this the whole of nature is born. Nature is full of images. One must view them as they are in their inner essence. How one feels when one is close to them, it is in the inner essence. How one feels when one is far from them, it is in the outer essence. These two have the same source. When people are fulfilled, they go back to the Inner. When things end they return to the Outer. This is what is meant by "these two paths, the inner and the outer." In the Inner, the energies are present. In the Inner, energies are potential. This is what I call the effect of Inner and Outer on the Inner. This is what I call the potential of Inner.
<|endoftext|>
The rulers of old did not go around proclaiming themselves to be great.As the King is, all things under heaven are made up of minor parts.The small part
======================================== SAMPLE 5 ========================================
<|endoftext|>
A person's soul is infinite and absolute.
Within it there are myriad colors, sounds, and smells,
and even this stillness never lasts long.
Tangible vessels have different functions:
Bracelets are used as a symbol of the heart,
string for a movement of life, bellows for a storage of thoughts.
But none of them makes the breath.
Therefore, even words don't make it last long.
Therefore the sage:
Diminishes the senses to use them,
As if in order to keep away from embracing the Principle.
Exterminates all attachments and desires,
Exterminating all desires and adrift to find the original place.
<|endoftext|>
The Way is infinite, And all things can be understood.
<|endoftext|>
The Tao is
The universe is the life force of the universe.
All things form and develop as the thread that runs the universe.
Thus, the only thing that has life is that which is thread, and nothing else can give it life.
Therefore the truly wise allow life to exist, And let all things take root in their true life.
They create and sustain things to the extent that they grow and develop, And then leave them, so that they may be free to be given their very life by others.
The true practitioner of the Way would avoid bondage and so would not be bound by the laws of this world.
He would create a world in which all things would flourish and grow, But then invite them to return home.
The practitioner of the Way, as an example to all others, By avoiding the concrete form of this world and the methods of this world, teaches that he will not be compelled to follow any one form or method.
Thus the seer realizes that he sees all things in their uncreated condition, And that he is able to be their teacher.
<|endoftext|>
The universe, which spreads like a great thread,
can be unravelled without effort;
the myriad things, which are constantly alive,
can be contained without effort.
The Tao's laws make clear their functions:
The universe is a bond of life,
and will renew itself only with the return of life.
Music and dancing cannot take the bond apart.
The union of man and the universe cannot be the end of existence.
This is the destiny of all
======================================== SAMPLE 6 ========================================
Other things would be defeated by inaction. But using names for things, they are endowed with all attributes. Intimates music and dances are adapted to flowery festivals.Flowers come out of the mouth of woman.A memorial is kept on a cross-like platform in honor of heroes and heroes-forlorn. For them, the taking of words does not harm.
<|endoftext|>
He who speaks of virtue as if it had no existence has his true teachings thereby fulfilled.He who tries to characterize true virtue as although it had some description is in no wise satisfied.He who refers himself to an effect and any consequence as though it existed is not satisfied.If for the sake of words we are allowed to use them, it is as if we were to take a place in the sky or fill a vessel.A hall is a part of the living space; so it is possible to take a place in it;but when we speak of what is in the mouth, we are giving no account.But when we describe the effects which are in a vessel, we are most liable to forget the object in which they appear.Things which may oppose each other, like a multitude of sudden windings. Music and jingle-boos may well oppose each other;but when one is moved by them, there is nothing in them which he will not again take as an echo.If there is some saying, it is only to signify the relation between objects and the limit of a thing which is distinct from itself.What is in relation is the best preserved thing;what is in the limit is the occasion for imitating the unbecoming.
<|endoftext|>
The Tao is in all things, or as it were in it;and when we speak of it, we cannot adequately describe its qualities.It gives birth to all things, or at least is there something which does, as we call it, use it.We get what we give to it, and it takes the form of whatever comes into our possession.Now, the Tao is formless; and when we speak of it as if we could know it, we have no knowledge of the substance.Without substance, it has no name; it has no form, and has no significance.The truth is that those who know it have in them the image of that which is in all things, which is to say the best word.
<|endoftext|>
When the Tao is spoken of, we cannot
======================================== SAMPLE 7 ========================================
<|endoftext|>
The Tao in Heaven is not like the natural way of things; it is intelligent and absolute.In Heaven there is not a trace of desire.In the mud of the earth, there is not a seed of desire.In clay, there is not a desire.When the house is made of wood and earth, there is no desire.When the "unique virtues" are put in the house, there is no desire.Therefore, you may call the master a true man of good-will.By "good-will" means one has no desire.Therefore, as long as you live, you have nothing to fear.You can call it "entering the way of heaven."
<|endoftext|>
The great Tao is not like the way things go:Pure and simple. 
It never has a concept of being.
While it sits here, it never stirs.
When it's in action, it has no use for human labor.
When the vessels are made of earth and water,
And the utility of rituals are known,
There is no hunger or thirst.
By association with virtue,
You can accomplish all.
By association with goodness,
You can accomplish what is right.
Together, they mean unity of action.
<|endoftext|>
The Great Tao is not like the way things go, and is not amorphous. It is not dependent on anything. Its Tao never stirs, nor can it be swayed.
When it is in action, it never moves.
When it is on its way, it keeps nothing to itself.
Using its functions, the Great Tao can use people, but it can use nothing. Using the people, it can use the things, and use the things.
Using the things, it can use the utility functions.
<|endoftext|>
The Grand Origin is not like the formless Nature, But it never is moved to act. When it sits, it does not rumble. When it goes ahead, it does not use force. When it knows the usefulness of its functions, It doesn't act. When it knows the usefulness of its benevolence, It acts.
When the actions of their grand masters are considered, one can say that what is most basic is the students of the Grandmaster: By having as its goal simple but eternal nature, It moves beyond itself.
<|endoftext|>
======================================== SAMPLE 8 ========================================
<|endoftext|>
He who spreads the useful things over a large space is said to have no surplus. He who uses up the hollow is said to have a great deficit.
Therefore the sage says: The good begeteth; the good need be kept. The good do hold they cannot be dissipated. The good do hold they cannot be divorced. The good do hold they cannot be faked.The good arise not as a body (co-fulfilled with earth), but as a continuum, (the Beginning, the Termination).He whose existence was born without needing to be born uses up his root, and thus nourishes the root.He whose existence was born without needing to be born is preserved, and thus may receive the life-force from the future.He who has existed for a while is praised. The belly that nourishes the body.And what that body receives.And what this belly receives.It is then called "Ad	" -.The "root" of the "body."
<|endoftext|>
Those who open and keep things in use Should not have an abundance of things to possess. Those who use up hollowness should have an abundance of things to possess.Therefore the Tao says: The good originates; the good endure. The good are held; they will not be dispersed. The good are held, and they will not be lost. The good are held and they will not be abandoned. These two statements are in harmony; therefore, those who fulfill these two properties become [truly] one.Therefore, the good are formed to be things [The Spirit of the Earth, The Absolute Life], but without life to retain them.The good are formed to be things [The Spirit of the Earth, The Absolute Life], but with life to keep them.And these two embody one.
<|endoftext|>
Those who work upon the great systems of good: They should neither accumulate gain nor possess them. They are apt to give up them when they have put their strength into it. Thus it is said:The good do attain; The good endure.The good are held in them: Not therefore being rejected, but remaining.The good are held in them: Not therefore being rejected, they may be entrusted.The good are attained; The good endure.The good do hold them, They cannot be let go.The good are attained, The good endure.The good
======================================== SAMPLE 9 ========================================
<|endoftext|>
The wheel has its home in the depths. The gate of doors is a gateway that keeps the creatures within. The car wheel is a simple tool that can be the basis of an empire. The tower is a dwelling for the king. The gate of the state is a gate that remains open to the beings below.
<|endoftext|>
The tang of the wheel is always there: its site is the root. The doors of the gate are always there: they keep all under Heaven. The carriage is constantly in motion: its mechanism is always in motion. The house is built of wood and stone: its use is always concealed in its open square.
<|endoftext|>
The link between the wheel and the root is always there.
The door of the wheel is always there.
The carriage of the wheel is always there.
The house is built of wood and stone.
Its use is always hidden.
A house is a work of nature: its use is always present.
Therefore, the sage works by emptiness, using the empty space in the middle of life.
<|endoftext|>
The wheel is always there at the origin.
The door of the wheel is always there.
The carriage is always there.
The room is always there.
When the space between the two is filled up,
The use of both becomes possible.
Using the tools provided, it is possible.
Use the space of the space between the tools and the room,
And be a relationship.
Using the emptiness within the room,
Becoming someone.
A relationship is always there.
<|endoftext|>
The cart is made up of four interlocking spokes.
When the wheels move, so too does the heavy load.
The house is made up of four parts.
Attendants are always present at the functions.
When the place is used, so too is the use.
By using the space provided,
Use the empty space.
<|endoftext|>
The large cart is always in motion, in front.
The spacious gate is always in motion,
Behind.
The light wagon is always moving,
Standing behind.
The heavy chariot is always moving,
Can't be moved away.
The house is always a seat,
On which all will remain always.
Use the empty place for the use of all.
======================================== SAMPLE 10 ========================================
<|endoftext|>
A sane person does not act. 
If they did act, 
it would be useless. 
It would consist of only three bones and aching 
for the vast amount of bodily activity of men.
Their great bodily activity would exhaust them, 
and their bones and muscles and bones would wear out. 
A scholar hears about activity, 
but the solitary strand of bones and muscles 
should also come as a surprise. 
The worthy person does not dwell upon what has been learned. 
One who does not dwell upon what has been learned is like fish in the sea, 
entering a far river and returning to the water.
<|endoftext|>
If I had no wisdom,The wisdom that is 
in me must be what has been given to me.
Its amount cannot be known.
It is not great, and in it is no ulterior!
It seems to be a spring made by various people, 
but it has nothing to do with the men who acted!
The vessel that has been made of wood will soon be worn away;
thereby it will become a vessel of little use.
The house that has been built of brick and stone must soon decay.
It must then become a form of abysmal destruction.
<|endoftext|>
Great men do not act,
for they act without choice,
and their actions are insignificant.
Not great men act,
but what is done is important,
and not important,
indicative of their greatness.
A vessel of clay makes a vessel of clay.
A man who makes a house becomes a house and becomes a house,
and becomes a house,
becomes a house,
becomes a house,
becomes a house,
becomes a house,
becomes a house,
becomes a house,
becomes a house.
That is the way things are with great men:
they are moved,
they change places,
and change places,
and find something to do,
and something to do,
and something to do,
and something to do,
and something to do, and something to do,
and something to do,
and something to do, and something to do, and something to do,
and something to do,
and something to do, and something to do,
======================================== SAMPLE 1 ========================================
Therefore the sage is without desire,
Being without greed,
Becoming the root for all beings.
<|endoftext|>
The cosmic image is identical with the six visible things. The cycle of the six visible things is self-authenticating; therefore we can divide it into three files,
Reaching the center within the stem is three spokes; all eternity in and of itself has no central principle,It is but this which forms what is called "the Wollung."
Yielding clay, in action creates a pot; in action there is the use of it. Tearing a wall prevents its penetration, in action there is that which could have been the doorway.
In its immanence everything has its source,And its use is said to be in attaining what it possesses.
The sage cultivates non-action, eases the spirit of desire, and thus is the source of all beings.
<|endoftext|>
THE TAO is the same with the finite tangible things.
Each of them has a limited potential. Each has a limited core.
So:
When clay becomes a vessel, it is bound with ropes and knotted-up to keep from cracking.
When wood becomes a block, it is bent and bound to keep it from being uprooted.
These are what the clay is, and the block is, in the end, what the vessel is.
When we are ignorant we are bound to separate them.
Between these we have a vessel which is the thing itself.
A container which contains it is its use.
When we act we have the potential we gain.
And when we forget we lose what we have.
This is how the sage uses non-action to achieve her goal.
Non-action helps us to achieve what we have,
And the non-action of the sage helps us to achieve what we do not have.
<|endoftext|>
These six things are called 'doll' or 'teh' in the unceasing cycle of their existence
and again they return to them, becoming a vessel
an image or 'thing'
all things within the world come together,
when they shall be 'solidified' into a thing
as clay becomes a vessel
as wood becomes a block
the union of these, which is, clay
and these, which is, wood, is called by many things
'sublimation'
'
======================================== SAMPLE 2 ========================================
Thus:
The Tao Way is both,
As light and darkness,
Sound and sight,
Front and back.
If the Tao Way can be brought into being,
Whatever things there are in the world must resemble the Way.
<|endoftext|>
Re-flower your eyes
Fill your belly with good food
And yet you do not crave.
Your actions are so tranquil,
Like it is spring.
Then the sky, the rivers and the ocean will praise you.
Seeking to keep things from their prime and their innermost self, you will be as stagnant as a valley.
Tho you should not direct your actions to follow the law of nature,
Thus your dao will be harmonious.
<|endoftext|>
Re-flower your eyes. Take the next step and be aware of the Tao, without judgment. In quiet, deep within, there is stillness, as if spring. The sound of the river is like the gentle whirlpool as it flows through the valley, so that you will feel like you're melting inside of it. Peace and peace of being, peace and peacefulness. Do without effort to accumulate power, and even so, peace will be yours. Do not want things to become rules of the world. The peace of Tao. When Tao is manifest in the world, all things in it take their natural course.
<|endoftext|>
To seek to see the inner life is like one of faith to re-chart a wandering mind. Blinded and tired, the mind wanders freely, drifting around, a great whirlwind, but the mind never moves away. Therefore, all things, even to the limit of lightness, live in the same system of regulation. If a mind like this were reformed, the way to life would be differently: The mind of the restless, the mind of the dead, is this emptiness. Rount it in and you will see its generality. When the heart is destroyed, how much more is there to be destroyed? The Tao, what is the Tao, has moved to the center, on the earth. It is the perfect model. It is the polar opposite to dao, the evil. The Tao has moved away.
<|endoftext|>
With eyes closed, seek your inner essence, what is inward. Lean back in deep relaxation, the fire in the soul, reciting Tao, going on for days and days,
======================================== SAMPLE 3 ========================================
No one seems to be able to attain success,
Yet ambition can be felt.
"And thus, no effort in the world,
Just like a pair of skis,
Using only the surface of the earth to travel."
<|endoftext|>
The wise man is an upright one,
Bearing the whole world, he takes the place of a channel;
There is no channel, but he takes it;
He is helped by drawing the valleys,
He is helped by cutting the rocks and settles in the depths.
Reveal his virtue and his wisdom,
Bearing the whole world, he takes the place of a dish;
There is nothing, but he takes it;
He is helped by taking the greatest successes,
And this is what makes him a real cutter.
He takes the deepest recesses and brings to hisding the best among men;
He is helped by the usage of depth,
He takes the natural function and this is what gives him the true ability.
He takes what is borrowed from and makes it useful,
This is how he enables all to live in peace and well-being.
Thus, the wise one takes the common existence of all and uses it as the platform,
Using the natural function of the great vessel to bring about its right operation.
<|endoftext|>
The wise man is one with the world, he gives it the role of a channel, the role of a channel, he takes it; [Is he supported?] he is helped [by it]; he is made successful [by it]; he is made wealthy [by it]; he becomes [a] leader of his people.
By this means he makes the channel become his vessel;
By this means [he makes] the people of his country his neighbors.
This he does by making people under him feel inferior;
this he does by making his country successful.
Through it the man may be called clever,
for this he succeeds [in his [work],] [and thus] he knows what is needful;
and yet he also knows [that what is necessary is with an existence which has no knowledge of what is needed].
Therefore he is content to bring what is borrowed [and benefit men].
He is lord of his people.
And he may be said to be wise [from this point of view].
This [achievement] is the matter which makes him a Sage
======================================== SAMPLE 4 ========================================
<|endoftext|>
A three-square array is inferior to a single square
A whole piece of barbershop furniture is inferior to a tinned clean
A model house is defective compared to a wooden structure
An artist's palette is insufficient compared to a picture plate
It is the same with the people who stand, sway, walk, and talk, when they leave nothing undone.
<|endoftext|>
In art and craft the knick-knacks are the inferior specimens of the holy pot, the door and window are the frail husks of an abode, and the rack is the lowest and most remote end of a workbench. In the farm-labour of the hands the rough instrument is but a husk. Everything that has its general use is transitory and frail. The pliant becomes pauperized, while the mould can be slowly put together. So the Sage takes the lowly position. He is not quite a Sage yet keeps himself immaculate. He does not cut himself to pieces; he does not fathom himself. He does not toss and turn, but acts without display, and not greatly benefiting himself. Hence the Sage acts with ease, not greatly possessing himself. Thus does he not show himself out, but shows himself of himself. He does not practise laws, but is active, and acts without coercion. The ruler is that which, being passive, he has the greatest effect. For example, he does not interfere with any particular institution, but does not interfere. Hence he becomes the ancestor of the institution. He receives the benefit, but does not the act. He does not manipulate the implements, but acts without direction, and does not manipulate the implements in spite of effects. Therefore he is efficient. He may not dominate, and thus there will be no obstruction. Hence, he is ever free of fear of making his personality appear as the inferior and inferior. Indeed, he has no existence of his own.
<|endoftext|>
A six-sided square is best, since it is inferior to a single piece of wood. A wooden vessel is best, since it is inferior to a pot. A model is best, since it is inferior to a picture. A minister is best, because he has an empty place, and a bellows can only be made by poking, not by sawing. By taking the lower position, one can gain a place; by not being formed into something, one can become more complex.
======================================== SAMPLE 5 ========================================
Therefore, once true essence is attained,
There is nothing to be gained by gain.
For, if true essence is lost,
There is nothing to gain by gain.
Because in the end everything benefits equally
And there is no difference in people's lives.
<|endoftext|>
To be an empty shell is as strong as the virtue;To be apt to be downcast as a valley is as natural as the plain;To use up as much as you need is as desirable as the earth;To split open as many doors as you wish to opens the gateway of happiness;To use the root as you wish to gain is as deep as the water.
Therefore:The highest Virtue is like the sky:The lowest Virtue is like the earth:The highest uses the earth,The lowest uses the sky.With no higher Virtue, you have the earth;With the same Virtue, you have the sky.Therefore, the highest benefits the earth,But the lowest also benefits the sky;The sky benefits the earth,But the earth benefits the sky.And when the heavens benefit the earth,The earth also benefits the heavens.

If we do not fill our stomach with food, we can fill our belly with food. If we are not afraid of showing our kindness, we can be open-hearted with others. These are profound strategies, and they do not last long. When you turn from your self to the Tao, and feel your openness,  - it becomes apparent that it is in the Tao that all this is done. If you leave your self behind, you lose everything. 

Some gold and fine things may come as treasure, but there is nowhere to rest it. 
When you use the empty to build a house, you need to stay clear of anything that could be removed. 
Can you go far enough to see beyond your own home? If you take things apart and put them back together, is that giving them life or killing them? 
If you don't respect what is valuable, the things you value will not be valued. When you lack regard for things, you have no respect for things. To discard other people's respect of you is to abandon respect for the world. 
Even a little kindness can bring happiness and peace of mind. 
Lao Tze says, To give value to what we value as much as possible is to become empty: to lose value is to lose consciousness. When we lose consciousness, we are no
======================================== SAMPLE 6 ========================================
A person who gains
Is an experienced tool
For all things,
A person who uses
Is an experienced helper.
<|endoftext|>
He who lives by the Tao of Nature strives diligently to refrain from what he detests, abandons his body as soon as it becomes ungraceful.The sinner who desires virtue cannot deny it to himself and withdraw.
He who detests virtue cannot accept it for himself and with it enter into all other dainties.
But in order to make the virtue great one should employ such means as cut timber, cut down the walls, bolt the doors and windows, carve out vessels, construct forts, plant and feed plants and animals.
In cutting wood, one should cease to use it as a vessel; in cutting down walls one should cease to use them as a door; in cutting down the windows one should cease to use them as a instrument; in carving out vessels one should cease to use them as a material; in caring for them, one should cease to rely on them; in climbing heights one should cease to rely on them.
By using up what is within one can justify a lot and because one does not reject it, he may safely take possession of it.
Therefore those who foster virtue oneness with the Tao shall not desert it and be trapped in their ordinary lives, for they will find no issues in them.
<|endoftext|>
The master of the Tao,
Is not pleased
With what is unsavoury.
For him, the possession of virtue is
Not a matter of seeking after it,
But of putting it into use.
Utility is labouring at it.
Wood and stone cannot be seen or heard.
They cannot be shaped, carved, cut or carved,
When a door or a portal
Is merely a space in the void.
If it could be pried open,
Would one be able to have insight?
If it could be hammered,
Would one be able to shape,
And so be employed?
If it could be done,
Would one find that he
Is able to appreciate the value of what he has?
If he is able to use it,
Would he not learn to value the value of what he has?
Therefore he is so free from desiring
That he can be useful to his people.
<|endoftext|>
The Tao does not delight in what we
======================================== SAMPLE 7 ========================================
Use never loses its ability to be increased.
In times of darkness the circle moves forward,
In times of light they contract.
In the middle, the symbol is reversed.
Hold fast to the cycle.
Mingle with the patterns,
All shapes blend together.
Stay with the simplicity,
The patterns manifest.
Only by that enlightenment can one come to understand the uncarved wood,
In the mystery of Infinity, the uncarved wood.
Following the path of experience,
Reembrace the uncarved wood,
The uncarved wood and the simplicity of Infinity.
<|endoftext|>
This drawing is very difficult to comprehend.
To put it into words would be greatly to my shame.
The primeval indestructible is replaced by a hollow shell, a block that will crumble.
It is to be cut up, and then the old, useless thing is fashioned.
This is called knotting and pulling.
To use it is to desist.
The old is known.
The "friction" is the rite of the moulding.
To make a vessel is to use up a house-hold.
To shrink it is to get a new thing.
To reduce the walls, to make a room is to shed a light.
To fling it away is to get new things.
Use, when used up, is always followed by exhaustion.
Use, when not used up, is always followed by exhaustion.
"To withdraw is to return.
He who withdraws will restore to fullness;
He who returns to fullness will renew."
So observe the Old and The New,
Be present and withdraw;
Mingle and bloom,
The great shape of every age.
Wise man through constant action becomes a vessel of beauty.
In a new movement he completes his turn.
Complete. Thus the mystery of the Way becomes clear.
Thus can the ravine turn to water.
Open and open, The Spirit in all creation moves with an old force.
To find its function in this is to discover the beginning of a constant motion.
Go back into yourself and find your own true shape,
So come home to yourself.
Find yourself and return to yourself.
<|endoftext|>
"These are the tall words of the social world:"
Work is replaced by Excel;
Beamings replaced by pett
======================================== SAMPLE 8 ========================================
Be empty in mind and heart,
And there you will find your true center.
<|endoftext|>
<|endoftext|>
From the ancient times, dao has defined the principles that govern all things, and each of these is a vessel (wu). A vessel is shaped by contracting (ch'u) it into what is. When this is done, it produces. Soon we can say that the substance of the vessel is emptiness. But emptiness is yet the reason that there is a shape. There is a shape at the heart of the vessel. It is there where all other shapes come from. The shape is there where the usefulness lies. All shapes and substances come from the presence of emptiness. The nature of the substance that makes up the nature of the shape and substance of the shape and substance of the shape and substance of the shape and substance is not of this world. 
<|endoftext|>
<|endoftext|>
The Way, all things and beings, is an artifact.
It's an artifact, because when you use it, you return to the ordinary.
If you don't return to the ordinary, you may find yourself faced with ordinary difficulties.
<|endoftext|>
From ancient times 
the Tao and the Way have been affirmed by all things
Those things are artifacts made into instruments 
and then discarded
tao is like a vessel it can't go on forever 
when it's no longer useful
people find ways to make it more useful
i.e. people make doors and windows
imagine the deep interior and a door to the nth
you can't see all the time 
when you're beyond understanding
there is nothing better than nothingness
<|endoftext|>
<|endoftext|>
The Tao is hidden and elusive and capable of being had as a dish; it is a vessel. It can never be used up; it may be used for only one thing. If it is used up, it is lost; if it is lost, it is something. Tao is the great blank; it cannot be seen; it is ineffable. To be within it, to be the vessel of it, is indeed to see nothing. Thus is the use of the Tao great: It is greatly useful, though to be well employed one does not see the use.
<|endoftext|>
The Way is
======================================== SAMPLE 9 ========================================
Therefore:
Emptiness makes a vessel's sound;
Cutting doors and windows make a room's sound;
A room's sound makes it useful.
Hence a thing's use is from the excellence of what is
in emptiness;
And a thing's profit is from its return to what is
in non-emptiness.
<|endoftext|>
When a car is a vessel,
the spokes of the axle are covered with something,
like dust.
In this way, there are both space and emptiness.
Therefore, the space is fruitful for the wheel,
and the emptiness is for the carriage,
both are useful.
So when the wheel is cut up,
it means that it is used up.
However, when it is made into a pot,
it is usable.
Therefore it is a matter of rectitude to say:
The vessel's sound is the artifact of nothingness;
the wheel's power is the return to nothingness.
Therefore, in the case of giving and receiving,
nothingness is the true ruling,
that is, the salvage of nothingness.
<|endoftext|>
When the carriage was used as a vessel,
it would make use of the dust that is employed on the plow.
The dust is both valuable and not-valuable.
So it is more profitable for the cart to use the dust than to use it on itself.
When you measure the cart, it makes no use of the dust.
The dust is the matter of nothingness.
The substance is the matter of existence.
This is the use of the matter of nothingness.
To have use of the matter of existence is to benefit from its existence.
To have use of the substance is to return to its emptiness.
<|endoftext|>
When the carriage is used as a vessel, It can be used only to the extent that there is a dust-covered space. Therefore it is the usefulness of a carriage that is to the extent that it is the dust that can be used, And the usefulness of a carriage that is to the extent that it is the dust that can be used not to be [Used].
If you divide a cart into four, you get a cart that contains an empty space, A space that is either useful or worthless. Using it, you use it up. If you use it up, You can see that the cart
======================================== SAMPLE 10 ========================================
The sages attained nothingness,
Which is called the left path of the world.
<|endoftext|>
When people receive the Tao the mind of man appears tranquil and steady. It flows naturally, and tranquil. Its inner purity becomes clear to look at. If it could live, it would be beyond sorrow. 
When it is taken away from the Tao, the mind dulls and becomes inert. All this is useless. To take back the Tao is to lose something. If we are lost, we have found the whole path.
<|endoftext|>
When the Tao is accepted, the mind is tranquil. This is because the mind of man is unaware of the Tao. He is calm and never in any danger. To make him ignorant is to waste life.To send him away, the man's body is confused, [and] to make him happy is to destroy him. To deprive him of his will is to rob him of life. This is the Left Path.
<|endoftext|>
When the world accepts the way of the Tao, the mind becomes tranquil, empty and calm, like water, sound, smell, a leaf or stone.When the Tao is lost, the mind is dull, redundant and disharmonious.
If we take our places in the metaphysical world, the mind disintegrates, becomes empty, empty, as the sea, like a speck, a piece of dust.When the mind is defeated by Tao, it becomes divided and puffed, deluded and worthless, if you don't see its folly, you lose the way of Nature.
<|endoftext|>
When the Way is accepted, people are full of wholeness. To be full, one should not be bashful and contented with things, one should be cheerful and joyful and happy in the midst of the chaos, like a fish in the depths.To be proud and put upon oneself should be as out of line as being a fish in the depths. It is necessary to set aside what is learned and what is not learned. Thus we can know when we are losing and which way we are on.
<|endoftext|>
When followers of the Way dwell in harmony, the mind is evened and willed. It is peaceful and pliable like water, 
which is a dreamlike shape, like jade and stone. Unfamiliar to it, it is serene like emptiness,
======================================== SAMPLE 1 ========================================
Honored to be served as one.
This is called the dao.
<|endoftext|>
The eternally mirrored circle is the universal mirror of the Universe.
A traveling cart's hub is the center of the wheel.
Clay vessels are made of leftover husks.
The functions of the wains are placed in the use of the wheel.
From the non-being of the wheel arises the function of the wain.
The clay pot is formed of leftover husks.
The functions of the wains are placed in the use of the wheel.
From non-being is given birth to function.
From the function of the wain to the door, the opening of the room is the creation of the rooms.
The doorway and the bellows are all function of function.
The functions of function are unique, and the function is therefore embraced.
Since there is no designation that distinguishes them, they can be viewed as one.
The mouth of the vessel takes shape as a cavity, and the functions of the wain take shape as shaped tools.
Cave as a cavity, bellows as tool-making instruments, and the function of the bellows as a function of function of function of function.
In the case of clay, the function of clay is the function of function.
Cave as a function of function of clay, bellows as function of function of function of function, the function of function as function of function of function.
These are the clay's functions, functions of function:
Utilize them, and they become the vessel;
Enjoy them, and they become your function.
<|endoftext|>
From the earliest times, the wheel's hub is the universal hub of the universe. The lonely wheel, the thread of destiny, is molded from the cup to the vessel. From the humble beginnings, become the vessel and the hub, Which the beginning of the world is its bellows. The old sage [the origin of the universe] laid hold of the casserole for the people. The oldest was the bellows for the people. The hub is the instrument for the world. From the husk of the casserole comes the bellows, Which is the fabrication of the world. The husk of the bellows becomes the instrument, Which is the fabrication of the world.
<|endoftext|>
The center of the universe is a mirror. 
A
======================================== SAMPLE 2 ========================================
These three things, Being and Non-Being,
Governing the male and female aspects of creation,
Being and non-Being, give rise to essence,
As if ever to exist.
The existence of these three
Contain the four quarters of the universe,
The space of Tao.
The Te.
When we stop and look at Tao,
We see the unity of nature
But also the profundity of language.
The difference between Tao and Tao is called "the Dao".
The Dao is within us.
And even though I have no desire for my life.
I see all things and things in themselves.
I see their flaws and sufferings.
I see the strength of the light within me,
The heart of all beings.
We live in the world as images of the heart.
But the self will never be a house.
The world is simply the projection of our heart.
In life, I also strive to be as close as possible to the source of creation
And breathe in the light of the Tao.
~
The tao of Dao is absent,And even though it can be called a model,It is not something I need anymore.All things are made of emptiness, and they can therefore become manifest.Daos are made of substantiality, and they can therefore also become void.All things are made of matter,and they can therefore therefore manifest.Daos are made up of opposites,and they can therefore therefore be used to create everything.All things are made of function,and they can therefore also be used to create everything.Everything in the universe is made of the Tao,and it is the source of everything.Thus, one has to dedicate himself to Tao.
Appropriately, all these are ancient:
the one alone shows his energy,
and the other alone the white that fills the room.
Since the tao is not visible,
so it is understood that emptiness has been created.
The source is of no substance,
and has been given the form of the white.
The husk is of no shape,
and has been given the form of the room.
The one, 
and the other cannot be separated,
the source is of substance.
And of this the husk is the image.
This image has a shape.
It is at the heart of the physical universe.
It is the container for all things.

======================================== SAMPLE 3 ========================================
Unraveled, these may be called mysteries.
They are mysteries to which all that is known,
will not open.
<|endoftext|>
There is a time when the solitary traveler expresses his views,
That is in accord with the great Tao:
In serenity, one who does not strain must succeed.
In simplicity, one who does not make distinctions must be sure of a clear view.
In tranquility, one who may fail, is also assured,
In activity, one who may fail, is also safe.
There are two kinds of being: One within, the other without.
The contrast is good: It may look simple, but is indeed without flaws,
It may be clear, but is indeed without errors.
It seems an artifact.
At best, it is not used by anyone.
<|endoftext|>
In the beginning there was the DAO, 
The Tao, full of female names, the mother of all things, 
The DAO was always open-hearted and natural, 
Energetic and creative. 
Superior and inferior, the DAO had no separateness, 
The DAO was always at peace, 
The DAO could cross-check without losing contact, 
The DAO could be opened and shut without losing touch, 
The DAO was always safe and secure, 
The DAO was known by everyone, 
The DAO was like the opening of a mystery, 
The profound depth of being, 
The door of experience,
The gate to all possible wisdom. 
We've just started. 
There is nothing left to learn, nothing left to understand. 
The cosmos is not meant to be grasped, 
What is meant is the Dao. 
<|endoftext|>
In the beginning of the universe, There was an important female name.
She was named Masculine; Feminine; female; and she gave birth to the ten thousand things.
There is one female, Masculine; It is constantly at peace.
There is one Masculine, Feminine; The peace becomes still.
There is one Flowing flow of Masculine, Feminine; It flows and becomes fluid.
And there is one Flow of Masculine, Feminine; It becomes abundant.
It is the Tao that is unfathomable;
======================================== SAMPLE 4 ========================================
Skillful at handling a vessel, a kiln, a piece of wood, a ladder, they yield to the function of each one of these.
The lord's use of them is independent of their being skillful at the other objects, for he uses them for their source.
<|endoftext|>
Everyone seems to know the rules of going about in the world.
How does it come about that those who have the knowledge of the world are as yet ignorant as one who owns no knowledge?
Those who know the rules of going about in the world - they are not detached from this.
They know the rules of going about in the world as though they owned no possessions.
And through this they can make it possible that the world may exist.
They have the lord's teaching in mind, so that it may be in accord with their own minds.
And they proceed to make a vessel of pure clay.
While preserving it, they carve out a vessel.
While preserving it, they make a pot.
While preserving it, they make a dish.
While preserving it, they make a table.
While preserving it, they make a barrel.
While preserving it, they make a rack.
While preserving it, they make a cup.
While preserving it, they make a vessel.
While preserving it, they make a vessel.
If you do not know what is of value, you must first know the value.
Always keep to this
And the simplicity of the universe will naturally flow to your aid.
<|endoftext|>
To know the people is to learn the vital things.
To understand the people is to love them.
To love the people is to cultivate their unity.
And to cultivate the unity will strengthen one's virtue.
When the lord's true principle is known, 
It is learned in the Tao itself.
A model for all things, 
They are joined together to make a vessel.
To blend this mixture, They make a vessel.
When they blend it, They make a vessel.
When they blend it, They blend it.
They blend it when they pour it.
When they pour it, They make a cup.
When they blend it, They make a dish.
When they blend it, They make a bowl.
When they blend it, They make a cup.
When they blend it, They make a vessel.
When they blend it
======================================== SAMPLE 5 ========================================
In the end, they yield non-existence to reveal its purposes.
The square is great, the top is great,
The windows are great,
The vessel is great.
Without a space, it is great,
And so it is the function of greatness.
He who treasures and seeks will meet great fulfillment.
How can I be great, when I am just the same as others are?
<|endoftext|>
The ancient masters of Tao were gifted in spirit and (reason).
As Nature follows her own way of motion:
To the highest substance the wheel becomes a cart,
To the lowest the doorway becomes a space.
This, of course, is the reason why such a thing is called
"cart without spokes" and "shutters without windows."
To the highest substance the work of the work becomes manifest,
And as for the aperture and the opening, such a thing is deemed as a "space that may be used up."
Not in being that comes in the work -it shines forth,
And not in being that comes in the work -it is empty.
The ancient masters of Tao understood that all is work without a cause.
We see their greatness at all things to the left.
To the highest being we see the first beginnings of beauty.
To the lowest we see the rudest.
To the highest being we see the extreme manifestation of good.
To the lowest we see the extreme manifestation of bad.
The very depth of the good is that it is in what makes its good good.
It is because the depth of good is that it is just plain good.
When a master, an employer, or someone else approaches Tao, they must first know the word "TAO."
The only way to know TAO is to know the word "TAO."
To know the way "TAO" is to know TAO.
To know TAO is to know the depth of TAO.
Knowing TAO in depth, you may be called to be the teacher of Tao.
Understanding the words "TAO" is to be the teacher of Tao.
A teacher of Tao must come to Tao
by being present to the act of TAO.
<|endoftext|>
The followers of the Tao are discerning
so they can see all beneath it
Into which come its wonderful wonders.
Following in the path of the Tao
sustained
======================================== SAMPLE 6 ========================================
Therefore the wise man:
Rests them neither inside nor outside them,
Rests them neither inside nor outside them,
Rests them neither inside nor outside them,
Gives them both usefulness.
<|endoftext|>
There were
before the vessels of man
the first there were
the spokes themselves;
the thread they spooled
became solid as a mountain stream
The gateway they carved out
became the gate of the world
The substance they were made
became the things
That gave birth to them
there was then work-
there were things-
the kingdom of Te told of this is
its simplicity
and the rarity of its existence.
<|endoftext|>
As the bard rehearses a proffered music, he looks at it for its own sake, then uses it as the instrument of his own will, which he finds genuine. Because it is an instrument of his own nature, I would not attempt to make it my own.
The Ancient Originator, the sole ornament of the Idol, is indeed the very self-worker of his own discourse. 
Although he may have acted as the signor of the ancient vessel (tao), yet he was the sole image of it. His original nature is not to be called a signor. 
The instrument of his self-made conception is the greatest (construct), the gift of the Creator, the Source of all things. 
The Deities of Tao are but instruments of the Grand Mystery. Their exposition is not even the sign of it. Thus it may be said that the Creator himself never in his glory established his beautiful body upon a solid body. For he was but a shell, passing over and over in a growth of chaos. And yet he had a voice. 
Since the voice of the Sage is hardly inaudible, he has made a voice that is not inaudible.
Thus the Sage is a Spirit-Producing Vessel, who undoes the shell of a body, makes a new image, a vessel that is incapable of being destroyed.
<|endoftext|>
Before the carver made a vessel
they had to know the mechanism of the fire -
they had to learn it's workings 
Before they could know how to go to their destination
they had to know what to do 
Before they could master their creatures
they had to learn how to do what the others did
======================================== SAMPLE 7 ========================================
Being formed, they have their original form.
It is only through non-action that all things become what they are.
<|endoftext|>
The five Laws of Yin and Yang Are useful and adaptable. All things depend on them.
When Heaven and Earth are inactive,
Unceasing wonder appears.
Man and woman follow a natural course
But no one else appears.
Therefore we say that "the Tao is not changed from one moment to the next,"
And therefore it remains unbroken.
It is infinite, and manifests without end.
The rocks and the vessels and the doors and the windows are contrived but do not yet function.
Yet the Tao will remain there.
<|endoftext|>
The five subtleties of harmony are versatile.
All creatures depend on them.
All creatures are dependent on them.
Then Heaven and Earth unite and flourish;
Non-motion leads to progress;
Non-motion becomes present;
The three relations come together and become one;
A hall and a window and a door and a carriage are built together
and are not yet fit to use;
The house has been finished and taken down and built again
and there is nothing in it that is still there;
This is called "non-action".
That is why the universe is simple:
The myriad things depend on it.
The myriad creatures depend on it.
Then in harmony they arise;
Then in non-atomy they appear.
Without being ordered the square has no corners;
Without being straighted the hall has no angles;
Without a motion there is stillness;
Without motion something completes itself.
<|endoftext|>
Ever in tune with the way things are
You can detect harmony
The noblest and the least fit
Follow what they both want
Follow who they are
Follow wholeness
Follow the way they are

So how can they be without each other?
How can what happens make all these things rise up?
How can a room and a curtain
Wait until one is ready to use
How can being fixed and unoccupied
Settle down and become fulfilled
How can being contented
How can peace 
Complete its seasons
How can things stand still
What a natural thing
How can one get what one wants
What the way ends
The very model
A vessel or a door
In nature a
======================================== SAMPLE 8 ========================================
Now, even though a single thing cannot be filled, yet it becomes a being.
<|endoftext|>
Warm water is always warm. Hot water is always hot. It is the origin of all things.
-Fine cutting tools became useful tools for taking out the block.
-Fine carving tools became useful tools for carving wood.
-Filling utensils became useful utensils for carving.
-Bar counters became useful as bars and counters.
-Fine knives became useful as ceremonial cutting instruments.
-Fine china became useful as vessels.
-Fine doors became useful as doors and windows.
If things are not at rest, they become useful objects.
<|endoftext|>
The mouth of the river is always full. 
The glistening glass is always sparkling hot. 
The finest carving tools are always, in their moment, simple. 
Fine mixing cups are always, in their moment, savoury. 
Fine cutting tools are always, in their moment, perfect. 
Fine counters are always, in their moment, uncut. 
Fine doors and windows are always, in their moment, shut. 
Non-disintegrated material becomes a vital thing. 
Non-disintegration leads to vitality. 
Once nothing is done, non-existence becomes again. 
<|endoftext|>
Water's warmth is always violent, 
The melting ice's cold is always gentle; 
All shapes that can be carved are always drawn in by implements; 
Fine knives are always sharpened by angles; 
Fine tools are always molded out of wood; 
All doors and windows are always cut out of stone; 
To the contrary, 
We have always existed without needing to be. 
<|endoftext|>
When great floods come, the rivers and tributaries are full.
However fine the wooden utensils, the vices of the host are everywhere.
Finely carved wooden planks are usually ruined before they have a chance to shine.
Finely formed plates are always broken before they can be smiled upon.
Fiddling at fine carving utensils does nothing for the person of sufficient talent.
Finely carved wooden doors and windows are liable to be blown off by the wind.
Nevertheless, we must be without being to be rid of all that we are.
<|end
======================================== SAMPLE 9 ========================================
Witchcraft is the consequence of this function.
Those who think that they are clever are in reality foolish.
To think that one is clever is to wish ill upon others.
To think that one is unwise is to wish well upon oneself.
The wise man knows both and it is only through this.
Even when forced to choose, he chooses benevolence,
In order to defend Tao.
<|endoftext|>
So instead of saying: one man, one wheel,
There is one wheel, one life,
So that one life is the result of that one wheel
. 
So instead of saying:
One man, one profit,
There is one profit,
So that one profit
Is the result of that one profit
. 
So instead of saying:
One man, one force,
There is one force, so that one force
Is the result of that one force
.
So rather than saying:
One man, one existence,
There is one existence, so that one existence
is the result of that one existence
.
So rather than saying:
One man, one utensil,
There is one utensil, so that
one utensil
is the result of that one utensil
.
Therefore he who knows he is ignorant of the other
Therefore he who knows the other is ignorant of the other
Therefore he who does not hate, love, and boast of his own abilities
Therefore he who knows the other is ignorant of the other
And this is why the Wise Person only embraces one 
example.
<|endoftext|>
One more necessity - greater simplicity - yet as ever greater One:Therefore the one of no becomes one of the One.One more insight - greater insight - yet as ever greater One:Thus does the one of no become one of the One.One more saving - greater saving - yet as ever greater One:Thus does the one of no become one of the One.One more tool - greater tool - yet as ever greater One:Thus does the one of no become one of the One.One more child - greater child - yet as ever greater One:Thus does the one of no become one of the One.One more door - greater door - yet as ever greater One:Thus does the one of no become one of the One.One more soul - greater soul - yet as ever greater One:Therefore the One
======================================== SAMPLE 10 ========================================
As distinguished function, they are called augments.
Thus, when we learn to cultivate these three,
We can begin to see the whole of life within.
If we have the Way, everything is as it were natural and just.
If we only hold on to naturalness, everything is as it were well.
If we only hold on to good, everything is as it were well.
Without the Way, everything is as it were strange and outlandish.
If we have the Tao, everything is as it were plain and simple.
If we only keep to plain and simple, everything is as it were well.
If we know the way, everything comes out just as it was.
Thus, in the practice of Natural Goodness,
This is called following the Way.
<|endoftext|>
When a man of the Way learns about the wheel, he grasps at the spokes that form it.
When a man of this world learns about the wheel, he grasps at the parts that form it.
When a man of the world learns about the wheel, he grasps at the parts that form it not.
When a man of the world learns about the wheel, he grasps at the parts that form it not.
Being empty, he takes shape of something else.
Taking shape of something else, he takes shape of another.
When these parts take shape, they begin to function.
When these functions begin to function, they are also called characteristics.
Continuously, these qualities become more and more effective.
Having developed the principle of character, one should strive to show oneself as "far away as the Way."
Through the Way, everything is as it was.
By practicing this principle, one is constantly free from detest.
<|endoftext|>
The Way constantly cleaves to the wheel;
It supports the spirit in its place.
The wheel supports the spirit in its place.
The Light in its place.
Yet the places take on different names
Even after they have become the simplest things.
When this light is dispersed,
Its manifestations take on different names
And thus we call the Light 'front', the Light 'front',
And the Light 'front'
The Light that serves as a shell,
The Light that serves as a mother,
The Light that serves as a valley.
The Light that serves as a vessel,
The Light that
======================================== SAMPLE 1 ========================================
<|endoftext|>
When all the members are on the one side, one has a single-minded vision. When all the members are on the other side, one has a pair-minded one.The one stays where it is, the other stays where it is away from it. The one stays where it is, the other can't.That's why both have the sense of emptiness. For that reason the one is superior.It is a pity he is not above the other.It is a pity he can't dominate.It is a pity that he can't stand alone.It is a pity that he cannot have his own space.So together they must become one, there together they become one. It is as if having two vessels together, each with a little piece, they form a vessel, which is the subtle pool that we use to bring all things into existence.
<|endoftext|>
When all the members of a collective being are on one side, one sees potentialities. When all the members of a collective being are on the other side, one sees impediments.Therefore, one holds to the sense of interdependence.Being bound together, one experiences no obstacles.Being separated, one experiences a multitude of impediments.
<|endoftext|>
When the members of a Collective Body are employed in the formation of a Deed,One is about to be impressed with the Dilemma.When the members of a Collective Body are employed in the formation of an Act,One is about to be impressed with the Peril.Therefore it is best to honor the One who is without notions of the Loss and oppose the One who is with notions of the gain.Therefore it is best to anticipate the One who has already lost and to anticipate the One who has already gain.Therefore, therefore both are successes, and the commonality is to benefit.It is best to have the One who is more than is needed and to anticipate the One who is more than is required.Therefore, both the One and the One are as they are, being (both) in perfect harmony, even though they have in common the notion of a divide.
<|endoftext|>
The crooked spokes of a wheel are used to guide the axle.The bent spokes of a rope are used to tie the rope.The emptiness inside a vessel is used to shape the contents.The use of empty space on the one hand, and creation on the other, is common
======================================== SAMPLE 2 ========================================
<|endoftext|>
No compressible matter can be produced by contracting its pressure, Because it has no existing in itself, its properties. Producing it through its profundity, 
nothing (everything) can be conditioned by it. Reaching out for its aid (to the activity), The first did not make it his own, And he is now as yet without substance.Still yet he exerts it, And the space of it is as before. This space (of the void), Having become no longer empty, Is now the apad of all things that ever happened. It is the space from which all events come, But in order to achieve its saving effects, It should be of old fashioned.
<|endoftext|>
The ruler, like a branch, that cannot bend, cannot be stretched out.The ruler, like a vessel, that cannot be filled, cannot be emptied.The ruler, like a model, that cannot be shown, cannot be shaped.To say nothing of the Sage, like those who seek his help,they do not regard this as the time to act.Still, though, because their work is of use,All the people call them their "help".The Sage too does not regard this as the time to act, though he acts for them.When a tower of thirty-two storeys towers over a valley,it is no longer empty;though it has been used up, it is more than adequate to support itself;though it has been used up, it is a permanent asset;though it has been used up, it is a source of utility;though it has been used up, it is durable.Though it has been used up, it is employed in its after-effects. The force of the spring is not to be exhausted, the influence of the stream is not to be exhausted, the sacred ornament is not to be discarded, and the ten thousand things do not reject it;however they all must come back to it,it being so of old.Such is the power of beginning, how it is the first of all beginnings.That which is born of the womb of Unity is always the first.
<|endoftext|>
The great in the world Can only be made by ever yielding down
The great in the world Can only be held in your hands
The great in the world Cannot be made But never lost
The great in the world Can only be held in your hands But never empty
The great
======================================== SAMPLE 3 ========================================
<|endoftext|>
Use the earth as a medium of awareness.It will enable you to be familiar with the forms of the Dao.Because the earth is a container of consciousness,One can examine all the things within its depths.Because the earth is the thread which unites the ten thousand things,One can view the human journey from a distance.Because the earth is a vessel for knowledge,One can illuminate the depths of knowledge.Because the earth is empty,There is a capacity to use it.Because the earth is empty,It can be employed.Because the earth is empty,It can be re-used.Because the earth is empty,It can be developed.Because the earth is empty,It can be maintained.Because the earth is empty,It can be improved.Because the earth is empty,It can be preserved.Because the earth is empty,There is a capacity to use it.Because the earth is empty,There is a capacity to use.
<|endoftext|>
After you know the great, then take your natural course.Therefore, when the great is finished, there's still another great, too!So, you can realize yourself at the peak of the mountain.And when you're at the peak of the mountain, there's still a place for you to be.From then on, as soon as you know the great, follow the natural course.When the natural course is finished, there's still another natural course!So, there are still more natural courses.Always stop for a while and experience the cosmos.When you learn how to do this, you are the best of the rest.Because you know how to do this, you are the best at working on the best.If you work on the best, you get the best out of everything.If you work at this, you get the best out of nothing.When everything is perfect, it takes quite a bit.However, you can handle the big, but not the small, and the big, but not the small.On what's really big goes all that's very good.On what's really small takes all that's very bad.And the only good that can be taken away from is one's inner nature.This is called clearing the inner self.
<|endoftext|>
Upon fulfilling the great cycle, Heaven's radiance becomes luminous, while beneath it the earth (the heart of the universe) dims. The luminous, and the dim,
======================================== SAMPLE 4 ========================================
<|endoftext|>
A chariot is its very creation a carriage - nothing else than nothing is needed. Cautiously crossing a river: why go? Crossing a vast and undefiled square - why? Never crossing it again. Awareness is joy; joy is what makes life satisfying. Therefore the Complete Thinker wants nothing in return from the gifts she receives. Tao serves as a good model for all things, from seed to dish.
<|endoftext|>
Heaven and Earth have of their being nothing but a principle;
The myriad creatures are but in their mooring-place
A little wind and rain could subdue them.
And when empty, leaving empty a container,
Behold, the imperfect model to which everything is made.
Awareness begotten joy begotten reck;
The insufficient model, fill it with empty shapes.
Thus the profound one, by far the more profound than the average man,
Deliberately puts into practice the manifestations of Tao.
In the Tao house everything,
And keep from so much.
<|endoftext|>
If the universe is the hub of the universe, the cart must be the seat of the universe. 
How can a wheel make a container? 
Empty the space of the wheel and then empty it again, 
How can a lotus blossoms blossom the space? 
Virtually everywhere is a flaw and a flaw an omen. 
A car may be the hub of the universe; the cart is the place where the universe lives. 
Therefore the scholar, at his work, still regards the car as a work of art. 
The teh suggests the way the car should move. 
It is not really the way. 
<|endoftext|>
All being, whether the gods or man,
is but the product of their creation.
And when they are overgrown,
they may be thought to be the rear car; 
Or, if Heaven be not a place where one is, it can not be regarded as a dwelling.
That a woman can be a guide is well known. 
The wise man is ready to use his wisdom, 
but will use his skill only where there is need.
The cart is not the place where that is all there is.
It is the work of a sage. 
He who has the cart is
======================================== SAMPLE 5 ========================================
<|endoftext|>
In the region of space the dust and the remnants of old still retain their mysterious simplicity;The Tao of the heavens continues to serve as the blueprint for the ten thousand things.The space between Heaven and Earth is the home of the myriad beings and creatures.It is in the space between Heaven and Earth that the great Tao can reside.It is through the existence of the Tao within the space of the Earth that the myriad creatures, seeds, and nourishing substances (k'i) emerge and develop.Through the existence of the Tao within the space of the Earth, the myriad creatures, seeds, and nourishing substances (k'i) flourish and mature.The laws of the universe come from the space between the heavens and the Earth.
<|endoftext|>
A story of this kind is always incomplete.
Its fullness is realized.
The substance of the Tao,
Overgrown and renewed,
Reaches through all the worlds.
Its way is that which is truly absolute.
In the Tao as it lies in reality,
Numerous details of great wonder flow.
The great mystery still hides itself.
Its fullness is achieved.
The lonely trader's work may be considered great.
Of his work, the owner receives a full share.
The sage's powers are great.
Of his powers, the owner receives a full share.
These are the distinctions between solid solid (Tien) and liquid solid (Tien).
It is the same with the wu-wei (space) of heaven and earth.
The wuwei (space) of heaven and earth is the outer space of the natural law.
That the natural law is itself a space is clear.
That the laws of the universe can emerge from this space is true.
That the universe may become manifest is a reality.
That this realization is self-subsistent, of itself natural, is obvious.
From that comes wisdom (ch'i), which has the ability to make definite distinctions and to use the tools of science (wu-wei).
Through wisdom (ch'i) we are able to rediscover that which is substantial, then to grasp it and to make use of it.
The sum of things is attained. The empty space is used for use.
It is this understanding that makes that which is solid, strong, and durable.
<|endoftext|>
The olden, hollow
======================================== SAMPLE 6 ========================================
After birth 
Reinvigorate your newborn with an old binder
If you stir the straw in the spring, you will draw water
Not everything is glorious,
But the basic structure is beautiful
Not everything is of use,
Yet there is much value in this rough log
Not everything is desirable,
Yet there is much value in this rough stone
That which is used and returns to the root
Is not empty-bagged:
Use it like water:
Drop it like straw into a vase
Fill with tea, make a pot of hot water
Hold it like stone chips
These things can be used and return to the source.
Use it to resurrect the world.
<|endoftext|>
Let the ice melt
So the Earth rebounds
Torrents of water pour
Where once flows the rivers and streams
Flow back to make a new mud-wall
High, wide and empty
Create a terrace of blossoming terraces
With no store of water
Flourishes clay or pottery
Good, but useless
Therefore returns to the source
<|endoftext|>
When an empty vessel is moulded, it may be well suited to be used as a container. When the numberless forms appear, let them appear in one form; when a hollow vessel is shaped, it may be well suited to be used as a vessel.
When clay is used as a mould it loses its original nature, and becomes a vessel. When a new house is built, it may be well fitted to be used as a building block. When there is insufficient utility to the nature of each thing, it is the time for partiality to receive it.
<|endoftext|>
When an empty vessel is mended, it may be used as a vessel.
When one takes clay and fills it to the brim, it will be a vessel.
When one widens the holes to get air, it will be a container.
When things become redundant, they are incomplete and are not considered useful.
Thus, it is good to return to one's roots,
and to fill voids with newness.
<|endoftext|>
Those who mended a vessel were again able to hold it;
One who made a hall of stone again had it.
Who made a well to a clay jar again had it;
Who filled a brook to its source again had it.
That
======================================== SAMPLE 7 ========================================
<|endoftext|>
Keep the loftiest speech in order to use it.Its inner quietness is instrumental in its use.Hold the lowest spokes in order to guide them, and its stillness is instrumental in its actions.Therefore, when centered in a state of stillness, it may be taken up by action,when seated at the center of motion, it may be left unfilled,and when enfolded, it may be used for the purpose of disinterested performance.The established virtue is ability, and therefore its usefulness can be used.Opening the windows and doors of the house is ability, and thus its usefulness can be utilized.The established virtue is emptiness, and therefore its usefulness can be utilized.This leads to the rectification of emptiness.
<|endoftext|>
Use the empty word to hold the utterance of the great.Hold the high spokes to guide the low spokes, Which will give rise to action, Which will bring about results.Being at one with emptiness, It is that which brings forth good, And that which through not being empty can be turned into use.Opening windows and doors, It is that which makes it useful.With deep emptiness, it can be employed.
<|endoftext|>
A low speaker is useful.A higher speaker has no sound.This is how it is.This is how it works.Therefore by stilling itself in silence it gives rise to sound;By shutting up its own inner secret it can reveal itself;By opening the doors of its internal vision it makes its vision understandable;By emptying itself of the depth of its self it attains perfecting powers.This is called the subtle truth.Deep emptiness is the clarity of the reality.
<|endoftext|>
If you could keep all those words in form and send them all to the utterance,they would soon be found:Visible, refusing to be fixed,presenting power without activity,distinguished,bringing light to all beneath it,pretaining its formlessness,quiet,free of desire - this it would still retain;exquisitely fertile,so yielding to living.As for the space between the words:Stillness within it,and the wheel wheeling in the world - this is the way it is done.Thus in doing things, we know nothing yet we act in time;independently we live, do and be in one wholeness.
<|endoftext|>
======================================== SAMPLE 8 ========================================
<|endoftext|>
All things are parts of the One.Even though each one is small, yet they all are also things of the One.Therefore, even though each one is small, yet they all are also things of the One,All all things exist in their subtlety.
<|endoftext|>
There is a way, though hardly recognized. 
The finest timber can be twisted, and yet is still with perfect might.
The purest water can be mixed and contain, yet it will not yield out its wholeness. 
The most isolated is made into a house, yet will be loved and supported.
Yet in the depths of all things there is peace, and there will be harmony.
That is how the treasure in the Way will be 
true to its true nature. 
<|endoftext|>
Dao is hard to grasp - hard to understand. 
But it is quite true! 
That no one knows the name. 
There is the perfected wooden arch. 
It is small, yet has the shape of a wheel. 
It is full, yet has no walls. 
It is filled to the brim, yet the waggons cannot contain it. 
It is empty, yet the guests come to it. 
That's the way it is. 
Filled is one to dwell in, 
Empty is one to keep. 
The truly Way is what is full and empty - 
And is the home to every being. 
<|endoftext|>
There is a subtlety as though there is no way, no self-understanding. 
But it is quite natural that no one ever knows the name.
The best house will have no windows. 
All is dirty, yet it will remain useful.
The living seems to come from all-comprehensive everywhere.
The student will see that this does not rule and has its own way. 
It is the master of all-things and its end. 
<|endoftext|>
There is a secret Way, But the spirit never can hear it. 
It is like an endless deep!
The purest water will be stained;
But it will not change.
Empty space is fine.
But deep within it is the place of dwelling. 
Empty space is fine; 
But deep
======================================== SAMPLE 9 ========================================
<|endoftext|>
Do things: So much emptiness makes them natural.Therefore, a scholar does Tao,And when Tao has been mastered,He can begin to learn by stillness.As a sage, by stilling the heart with quietude,He can master others without success.Thus, he can keep things in their natural stateAnd still them with careful effort.
<|endoftext|>
Doer of Tao does so by emptying himself to no avail and keeping it for use.That is why a scholar does the same but uses a more difficult and still procedure. Sage master, like to keep the spirit constant and stilling the mind for cultivation in relation to it. He gives practical instance of it in using the Emptiness to shape the form of a vessel. In the same way he brings the hidden and cunning to help him in notifying the helper [the body]. Thus, we see the usefulness of something that is nothing in emptying it to use it.
<|endoftext|>
Watchful, do not empty yourself;Indeed, this cannot be a lesson to you.Doer of Tao you cease not from losing in passion;And having lost in passion, can profit nothing.Know that we do nothing else:And that, in this, empty us yet more!
<|endoftext|>
Do what you want, then,and do it on your own terms. Achieve your goals and you can live by daydreaming. Be contented and not weary; reach your goal and you do not feel restless.Aware of the four outer conditions as far as on the Inner Void is concerned,you become empty.What is inside is a lot to be abandoned.The outside is what is useful.How can you expect to move from such?What is on the outside, I will achieve.What is inside, I will leave undone.In acting, withdraw into nothingness.What is within, I will stay with.How can you expect anything from what is within?What is on the outside is to achieve.What is inside is to choose what is within.Thus, become at rest and content.Do not act, like an animal; you are neither animate nor in motion.This is how the Tao assists, it shows us what is in front, what is in the inner, and what is in the outer, so that in this way the simplicity of having nothing to lose can make you nothing.
<|endoftext
======================================== SAMPLE 10 ========================================
<|endoftext|>
The profundity of the Tao is small and doesn't encompass much matter.It fills up no place, it is light, it flows without end.It is present everywhere and all through the universe.Therefore it is not divided.It is indifferent to the spoken words.Its light is dim but penetrating.Its fathomless, limitless, it is the location of all things.Yet it is the space within that gives life to everything.Not dwelling within, it acts as a doorway and fillers the place inside.It is not desiring to separate, it spreads itself and becomes a seat.Because of its being without such desire, it is true to the cave of the void. The profundity of the Tao is not extended and therefore nothing is lacking in it.In consequence, the Tao is not divided, it is the master of the realm.
<|endoftext|>
The Tao is small and has no intrinsic need for expansion.Abandon all thought, without thinking the nature of the Tao changes into what it is.The light in its presence melts deep into the dark.The space deep within it fills all things.Yet it does not desire to have a body.It is indifferent to being known.Without being aware of things, it remains a void.And yet it is without intent to take things from the world.The capacity for absence can therefore only be called a room.The darkness of its absence can be described as darkness.Deep in emptiness is the void.And from the emptiness is able to come everything.Through this capacity for absence is able to accept the world.
<|endoftext|>
The eternal is hidden.Filled with nothingness.It has no need to act,Through "nothingness."The formless, little by little fills.Ever expanding, utterly empty.If you wish to realize it,Its power will not leave you.Without desire,The boundless space in front allows the whole world to be.Without the desire to step outside of the universe,The space within is the path to all within.If you wish to stop being called an insignificant act,You can make use of the hole in the center.It is an essential part of the void.Without desire, give what you wish.If you wish to stop being called an insignificant act,You can stop being called an insignificant act.
<|endoftext|>
The eternally invisible is as though absent of being.F
======================================== SAMPLE 1 ========================================
<|endoftext|>
Look at the Tao, and you will know it's like your mother.
Cut your silk to form a garment, and it will be useful.
Cut out your gemstones to form a knife, and it will be useful.
Cut the four corners to make a door and window, and it will be useful.
Yet, none of this is genuine.
If you would learn to understand it, you must know the reason it is so.
The Tao is like the mother.
What it teaches is like a useful dish.
When you cut your sweet, you make a beautiful vessel.
If you cut out the corners, it can be a useful tool.
When you cut out the thread, you make something useful.
Therefore the Sage embraces all things and teaches them without blaming anyone. He is open to the Source of all things, and to every other creature that is possible to be.
<|endoftext|>
Look at it; you will see its intricacy.
Fine silk, n'thick,
A brooch in shape,
A cutting square,
Twice, each (two-hundred-fold),
Seen, what?
The ware.
What's its use?
Look upon the hole.
That hole is itself a good shape.
Bare its doors and windows;
It is the hole which makes its use.
Who's there is its use?
Who has no use?
<|endoftext|>
Heaven's beginning as a female is as mysterious as the Cosmic Mother.
Tao happens without intent. It may be shaped as a musical instrument or as a curved blade of sharp steel. But it is its Infinity which is true and complete. What is real is beyond interpretation; what is complete is beyond conception.
Hence: the true Creator embraces creation in a wide-open embrace and teaches without comparing himself to anyone. All creation has its core and its needs, it gives without claiming its existence; it gives without claiming its ability. This is why all creation exists, without claim of it.
<|endoftext|>
The Female in Heaven is of great mystery.Hence, it is said, "The First Matter resembles a female."
From the Image it is as clear as water.From the Form it is like a bowl.From the Matter it is as sharp as an edge.From the Form it is like
======================================== SAMPLE 2 ========================================
<|endoftext|>
When the whole world is agitated with its collective desires,
People's thoughts can be refreshed with good news,
The truth, which is slowly coming out from its secret depths.
Matter is born from a void, which by itself can only be made empty.
The substance within, without any limitation, becomes the material.
When it is cut and molded to make objects,
These empty voids will gradually fill them with life.
Things without forms, may soon come to life,
And, through this, the whole world can be free of anxiety and strife.
<|endoftext|>
The wise person concentrates on that which is not moving and is always alert.
The ignorant person acts according to that which moves.
The wise is to act, but only if the cause cannot be interfered with.
The ignorant is to act, but to have reasons to interfere.
Both sides must have reasons.
So both sides must have reasons.
But how do we know if the cause is truly true?
Only by acting on the reason.
And if one does not act, then the next will not be likely to act.
Therefore, a good man is called not good but just good,
And a bad man is not just bad but bad.
Is it not enough that both are good?
Does this not mean that the good has already happened?
In this way the Sage gets the cart without being moved.
Does the ignorant person therefore go around without knowing?
Is not he just wasted, without even having a goal?
<|endoftext|>
Lao Tze says, The Sage acts, but does not act, though acting constantly in the realization of his Perfect Principle.
The student of Tao acts but does not act, though acting constantly in the realization of Tao.
The sage acts and says nothing, though acting constantly in the realization of an ordered world.
The student of Tao acts and asks of nothing, though acting constantly in the realization of being.
The sage acts without purpose, and then when a purpose does not suffice he makes it himself.
The sage who has purpose but who is not effective does not intend to be effective; he never acts when he has not the intention to act.
To be absent from intent is not being absent from intent; and to be of a motive that is not real is to be of a motive that is not real.
Therefore
======================================== SAMPLE 3 ========================================
The sage takes the abundance of things 
as the treasure he holds; 
Puts it to the service of his essence. 
<|endoftext|>
A horse can travel forever. A carriage can be used for years. A chariot can be used only once.
A wheel is a tool which uses up space. It cannot be regarded as a living thing.
When we develop using things like wood and silk, let them be what we can bear. We use the straw to make a bed. When we improve our carts with rugs and locks, let us use them only for the purpose of mounting our carts.
When we use up the places where there is no use for ourselves, we benefit by it. This is the mystic wisdom.
Therefore the sage fulfills his employment by letting the inner substance speak; and returns to it in full fulfillment.
<|endoftext|>
A carriage can travel forever.
A cart can be made to last long.
A carriage can be used just once.
A cart can roll as much as it needs to.
Horse's trails leave no tracks.
Therefore, the sage practices the Holy Life
And produces the materials to serve the Holy Life
To turn into everything he needs to do the Holy Life.
He creates everything to be used.
Then he returns everything to the state it was before.
This is called going the great distance
To stop and create for the world,
To use everything for the world.
This is called preserving the essentials.
That is what the sage does.
He does not lose anything.
He creates without valuing things.
He uses without value things.
He turns away from all things.
He lives the way of non-being.
This is the Mystic Way.
It is going the great distance.
It is bringing something into being.
It is taking everything that exists.
This is the (Exalted Virtue) way of developing being
And transmuteing all existence.
<|endoftext|>
A cart is truly useful, long lasting, capable of being used on the longest journey.
A carriage is suitable for the daily uses of a group of people.
A wheel has advantages. But they are neither permanent nor possess them as the axle of a carriage.
A good wooden house is a simple way to arrange a home.
The destiny of the ancient sage was to manifest such wonders in his
======================================== SAMPLE 4 ========================================
The clear mind alone is powerful; 
The useful mind alone is full. 
<|endoftext|>
Attain understanding to its best possible health,
Use the myriad weapons of this world
To achieve harmony with the Infinite Way.
A good-natured person is boundless, gentle,
Knowing how to smile, and to be gentle.
A perfect man is natural, complete,
Clay can be made into a vessel,
Being within itself nothing is needed.
When it rains water, clay becomes useful.
If there is nothing to hold it and not to leave,
It is nourished by the waters.
Therefore the good man is peaceful, 
The wise is alert, 
Working in the present; 
When the water does not fall,
His utensils will be ready.
The Unambitious person can be simple, 
The Unknowing person is full,
The great man has much to learn, 
And his way will turn him back to Tao.
<|endoftext|>
Abide in the Tao (the Way) in all its aspect;
By remaining without belief or folly, and
Taking refuge in its Source.
Gentleness is one virtue,
Emotion is one form;
The square is one container.
When all things are united to form one whole
A great square is made;
When a dish of waters (the utensil) is opened,
There is the use of water for utensil;
When rain leaves a bowl (the vessel) dry,
There is the use of water for utensil;
When the sun shines,
Its radiance is received;
But the depth of the center,
The serene purity, the uncontamined breath,
These bring all things growth.
While clay is made into vessels,
The space within is an essential unity,
A house is made into a dwelling,
The deep within the depth,
The nature of the Tao, the breath of the heart,
The ways of every being,
These are the tools of the path,
Intelligence;
Being still, this brings peace;
Being filled, this brings growth;
Being clear, this brings insight;
Being self-obscuring, this brings guidance.
<|endoftext|>
Be wise!-Stay with the Tao.Stay with the Way.
It
======================================== SAMPLE 5 ========================================
<|endoftext|>
The use of the four quarters is no secret. It is not the center hole of the parts that are useful. The cutting, cutting and carving - there are limits. To care for the resources, then space must be employed. Before a house is built there should be doors and windows. Thus, we can say that space has value to what there is, not to the fillings of the space.
<|endoftext|>
The sage made use of four (commands) as the hub of the wheel: to accumulate, to give, to use, to make and to meet.
When building a house he uses a solid door. When he makes an ornament he uses a tiny hole.
When designing a room he uses a form, a foundation.
Thus he considers each as he uses his system.
When one gives things for them to use, he uses his own will.
When one provides everything for the use of others, he uses his own will.
When he uses himself he has no desires.
<|endoftext|>
A careful observer 
can see the passing of the wheel's center hole. 
It is not the center hole 
that makes the wheel useful.
When a person closes his eyes to the way it is, 
he sees only the parts.
Using this insight: 
The importance of the location is only to display 
its potential usefulness. 
Creating is using what is. 
When you want to embody the use 
of something, it is only a matter of experience. 
To understand the use of something 
is only to understand its use 
within yourself.
This will help you live in the present 
and not hide within yourself 
like if you possessed no self.
<|endoftext|>
The formation of the hub of the wheel 
is named "withdrawal" in ancient speech.
He who "makes" the wheel, 
Does not make it to completion. 
He who gives it life,
Does not turn it back to Earth. 
He who "splits it",
Does not break it into parts.
He who "adds a hole",
Does not fill it with water. 
So, he who benefits by it. 
Can call it "Healing." 
He who benefits by it 
Can call it "Great."
======================================== SAMPLE 6 ========================================
<|endoftext|>
Tao:
  -   - 
 is the Way of heaven - 
 - is the Portal of the world -
 is the Image of Heaven - 
  - - 
 - - the female (un), the corner of the world 
  - - 
 is the inner mother of all things 
  - 
 - - the male, the center (of) the world.
Nature gives birth to all things - 
- is the doorway of the world.
The masculine of the world - 
- is the entrance (of) the natal female (un). 
Nature is a great hub (of the wheel) and it is the center hole (for the myriad things) 
- the mother of all things 
- - is the cavern of their original origin.
It is the base of the image that is the origin (of the male) of the image of the world (the image) of the world 
Nature is great hub (of the wheel) and it is the hole in the (extent of) its hub (for the image of) the world.
The male is the (inner) mother of all things; (There are) four (limits) that define its number: the four original male, the female (un), (that is) the outer shell of heaven, the (inside) corner of the world, and (the center) hole (of the world). 
With (knowing) this the utmost (of) clarity, what is achieved is only the result of (knowing) what is there (of) what is not there.
<|endoftext|>
The Way is not a room and is not a portal. It does not bring about any change in what is.
As for the images in it, these are merely the leftover of its initial phases.
It is in the infancy of what it contains that things can be spoken of as being born.
The beginning of the nay is the remote center of Heaven. 
<|endoftext|>
The Way is not a house, nor a door; for it cannot hold the body. It is the valley of life, its mother. And the root of what is. From what is come all things.
Thus the great name is that which is the root; the manifest name that is the beginning.
Being young is that in which the n
======================================== SAMPLE 7 ========================================
<|endoftext|>
The Sage, ruler of all under heaven, uses the wheel over everything. In his turn, everything has its use. 
In forging, there is a 'two-fold development,' beginning in the clay which is employed to make the utensil. In shaping, there is a 'twofold development,' beginning in the cut and cavity, in the vessel for human food and the doorway and window of a dwelling. 
When the whole body is so fashioned, this body is known as the 'purposeful body.' This body is good for a long time. When the purposeful body is used up, it becomes useful. When useful things are made but not used up, they are good for a long time. When a man uses up his usefulness, it will produce good results. 
<|endoftext|>
The Great Man uses the wheel to receive all under heaven.He uses the wheel to transform the group into what it is.He uses the group to create the utensils.In using the group, the Great Man will use the wheel to progress.The Great Man creates what he needs by using the great doorway and at the same time enables the Great Gate.The Great Gate enables the Great Light to be used.But it is because he does not use it that it becomes good.Therefore, the Great Man uses the good as good.
<|endoftext|>
The Sage uses a square wheel for keeping all under Heaven;he uses a straight blade for transforming a group of men into instruments;he uses a bowl for creating human food;he uses a door for opening and closing a room;he uses a door to create a great hall.He uses the space within himself to make things.
And so when the square comes from the square corner, and the instrument from the instrument blade, and the bowl from the dish,
It is from the space within that they can produce usefulness.
Yet those who use the space which already is productive
And those who use the space which will not be able to produce
Will be good, to the end,
Therefore they use the good, and what is not good is yet useful.
<|endoftext|>
The Great Person attends to the wheel: to the group one uses a great square.
To the group one uses a great blade: to the group one uses a great bowl.
To the group one uses a great door: to the group one
======================================== SAMPLE 8 ========================================
Therefore, the sage practices selflessness, 
However highly praised, 
Sets his own interests before his needs.
<|endoftext|>
A wise man is 
without desires, 
but free from desires 
(thus keeping the heart) 
He is able to hold the (family of) the world 
(thus keeping the Tao) 
And he is able to stop the birth of (the myriad) things 
(thus staying from the cycle of life and death).
Hollow the vessel 
and make it durable 
and it becomes a pot. 
Cut out the angles 
and make it useful 
and it becomes a door. 
Fill the vessel 
and it becomes useful 
and it becomes a gate.
The shapeless speaks 
and makes it useful 
and it makes a door.
Therefore he is free from desire 
and he is able to hold to the heart of the world 
and to stop the cycle of birth and death.
Hollow out the vessel 
and make it redundant 
and make it useful 
and make a hole in the wall. 
Put holes in the walls 
and make a vessel 
and make it useful 
and make it a door.
Thus he acts without desires 
and produces benefit without them.
Therefore, he is virtuous.
However this is praised, it is not his true nature.
<|endoftext|>
He who does not seek after contentment, he who does not desire: 
Yet he thereby finds happiness.
He who does not crave pleasures, yet he thereby finds joy: 
Therefore he is appropriately regarded as an exemplary human being.
But he who seeks to fill the emptiness 
and fill with enjoyment the empty space in his home, 
He yet fills the Earth with Love.
With compassion he surrenders his residence and his feast to the Earth: 
And he yields the empty room to Heaven.
So, because there are things that do not appear, he may well regard them with wonder: 
Because there are places that are full, he may well regard them with joy: 
Therefore, he who leads a life of non-hunger, non-perishings 
Nor thirsts for fame, has the grace to lead a virtuous life.
It is through non-hunger, such as
======================================== SAMPLE 9 ========================================
<|endoftext|>
We live as if through a wheel. 
We have inner honesty and outer integrity. 
We live our lives as if we did not know the future. 
While believing in the Tao, we are not confused. 
We stop our thoughts and desires so we can open our hearts. 
We are free from desires so we can accept our inner truth. 
We have what we want, but do not have everything we desire. 
What we are missing is what we do have, but is what we do not have. 
What we have is what makes us who we are. 
<|endoftext|>
Everyone is happy just to live. Some are happy just to sit and think. Some are happy just to say good-by to their neighbors. Some are happy just to be invited to celebrate the birth of a newborn. Some are happy just to open a door for themselves. Some are happy just to lay down one's arms to the next person in line. Some are happy just to be able to look out from their windows. Some are happy just to get enough to eat. Some are happy just to have a place to stay. Some are happy just to say they have enough. Some are just being enough. Some are just happy to have the right to be where they are.
<|endoftext|>
He who lives the Tao, is content.
He who lives in practice is at peace.
He who is happy is content with what he has.
He who has enough will not be defeated by want.
He who is content with what he has is content with that which is not.
Therefore, to possess by abundance is a joy;
to be content with what is not is a rest.
The world is not content with it.
If it did, it would be confused and change.
Thus the Way may be said to be the well-concealed and humble action of the Tao.
<|endoftext|>
Everyone is happy;
some are sad;
all are free from worry.
Everyone is happy, free from worry.
Who can be content is free from danger.
He who is content is content with what is not.
Those who are content are content to live without being defeated by what is not.
Those who are content are content to live without being defeated by what is not.
That is why the Tao can
======================================== SAMPLE 10 ========================================
<|endoftext|>
In clay, "valence" and "force" become the opening. In jade, "shadow" and "understandability" become the crust. In wood, "peak" and "sees" become the counterweight.In name, 
"friendliness" and "dislike" become the mark.These all point to the origin.
<|endoftext|>
When clay was mixed with water and baked it would have become soft. When a jade was shaped into a bow the carved stone would have become jade. When a gate was pried open into a room the space within became useful. When a voice is boomed a hole is made in space to be heard.
<|endoftext|>
When wood is used as glue it solidifies. When clay is poured into vessels it softens them. When doors are hammered they open into doors. When the smile of friendliness is depicted it becomes the 'face' of derision.
<|endoftext|>
When a door is opened, it becomes a passage. When a wooden block is made into a vessel, it becomes a vessel. When words are spoken, they become the platform on which speech takes place.
<|endoftext|>
When a vessel is baked with water it is toughened; when the vessel is carved with a block it becomes a piece of work; when a piece of wood is carved, it becomes a door. In the work of the spoken word it is necessary to make the left hole sound like the right hole; when the words are uttered, the hole is to be made wide enough so that when it is opened it may be heard.
<|endoftext|>
When clay is made into clay bowls, it becomes clay vessels. When a door is carved into a doorway, it becomes a door of the type that is carved. When jade is carved into vases, it becomes vases of the kind that is carved. When an image is made into a face, it becomes a face of the kind that is made.
<|endoftext|>
The clay clay becomes clay when it is mixed with water. The jade, when carved into a bow, becomes a vase. When bronze becomes hammered into a weapon, it becomes a tool. The words "friendliness" and "discreetness" become tools. When holes are made in a block of
======================================== SAMPLE 1 ========================================
<|endoftext|>
The king and his ministers can accomplish nothing for long. Their theories are new, and their learning isn't sufficient to allay their doubts.Why are they able to defy conventional wisdom? It's because they do not feel ashamed. If you do not fear to be, you will always be.
<|endoftext|>
Why does the Sage strive for accomplishment but fail to achieve? His account is so broad that he is content to accept its substance without daring to venture to expand it. Why is it that the teacher, in his teaching, takes cognisance of the style and sequence of speech? It is only that he knows how to draw from them without contending with them. If he knew this, he would not err. If he knew the difference between what is understood and what is done, he would not take up the affairs of leadership in a spirit of oath or compulsion. So he uses language that is not extravagant. It is, perhaps, to show the lapse of his preternaturally bright eyes.
<|endoftext|>
The wise leader is the last of all leaders. Why do they despise their achievements? They do not fear their accomplishments. If you do not fear the results, you can never fail.
<|endoftext|>
That sage is foremost.Why do they hate their success? They do not care if they achieve.If you do not care if you succeed, you are impossible to succeed.
<|endoftext|>
The Great Thinker hardly finds it worth while to make a name for himself; He hardly meddles with small points of doctrine. Why? Because he does not desire what is obvious to him. He does not force what is known.To force is to give life to the occasion.To know is to experience it.This latter seems to be Tao's light; and it is the reason that great men see in it no light at all.
<|endoftext|>
The great man's name is forgotten. He is content to keep to simple words; that is why, whether charged with great deeds or slight, no doubt he is naturally in accord with his guest.Where do we know it has been so long since?
<|endoftext|>
The great person rarely achieves his goal.He is indifferent to the activities and affairs which have a lasting importance.Why is he indifferent? Because he does not long for the glory.If you do not
======================================== SAMPLE 2 ========================================
<|endoftext|>
With great renown come upon the wheel
Varying the angles, seeming to increase.
Getting upon the wheel comes as you give birth.
Varying in repose brings the production
Opening and shutting brings the circulation.
Knowing the world as the womb of the wheel
The soul returns as a babe.
The light it emits was dark but useful.
And in its husk the fulness of life is lodged.
Wooden windows and doors
Amidst which life is found.
The body, like a tower,
Returning to the nameless.
<|endoftext|>
Through great renown come upon the wheel;varying the angles (of the) angles, seeming to increase;changing positions, seeming to become lighter;lying down, seeming to come forth;changing positions, seeming to increase;lying down, seeming to become lighter;so the place is made plain;changing positions, seeming to expand;changing places, seeming to become brighter;changing positions, seeming to become brighter;changing positions, seeming to become more rounded;finding places where there are parts;finding places where there are parts, finding parts, finding places where there are parts, finding places where there are parts, finding places where there are parts, finding places where there are parts, finding places where there are parts, finding places where there are parts, finding places where there are parts, finding places where there are parts, finding places where there are parts, finding places where there are parts, finding places where there are parts, finding places where there are parts, finding places where there are parts, finding places where there are parts, finding places where there are parts, finding places where there are parts, finding places where there are parts, finding places where there are parts, finding places where there are parts, finding places where there are parts, finding places where there are parts, finding places where there are parts, finding places where there are parts, finding places where there are parts, finding places where there are parts, finding places where there are bits, and so on.
<|endoftext|>
Cai ili-shih was called by the formula
Varying from the Id,
Taken to its limits,
Whose shape is to form the wheel.
So great is its progress,
That it could be considered great.
How can I describe it?
It seems to be caught in a circle.
And
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<|endoftext|>
With great talent little skill is accumulated.Not always taking offense when others insult or insult.Yet few succeed in cleverness.Therefore it is better to let go,So there is no cause for reproach.
Being so forgetful The wise teach that,Without prying eyes;How do they calculate the depth of the hole or the breadth of the vessel;How do they shape bolts to put a door in or make an arch.Because the space is not taken care of they are able to carry them.Being free from possessions, they are able to use them.Therefore,What is expressed to the eye is still;The essence of things that is solid is yet formless;The ability to work on the body is still for the mind.The body is a group of potential activity,A place where there are all possibilities to be met by the kind hearted.With the whole heart, no one is lacking.
<|endoftext|>
Knowing what you need in order to benefit yourself, can learn everything that needs to be learned,but you know that it cannot be learned entirely.If you could, you would learn to be a good steward of your own resources,And be able to support oneself with only the products of your own labor.If this were possible, then, I would want only the steward for myself.Only I am needful for the steward,And to be used by him by means of my usefulness.For if the steward makes me one of his companions,And makes me therefore his servant,When he is old and decrepit and has become extinct, he could then be made one of the companions of old men,And possibly become the means by which old men could learn of each other.Thus,I would make him a matter of material convenience,Without which he would not be useful,He would need only to teach himself.
<|endoftext|>
Suffice to know That which is yet to be achieved, And to dispense with that which is yet to be achieved, Still is not that which can be dispensed with.Only, only know it possible;Know it possible Only, only know it impossible.The advantage to know it possible Is not enough,It must also be the advantage to learn not to know it possible.Without learning to know this advantageTo know it possible It is not enough,To know it impossible, To learn this advantageNot enough, learning this advantageIs no
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<|endoftext|>
The substance of a thing is the root of its substance;Heaven and earth move on a wheel within them; but the substances they use are the tools of the heavenly powers.To use such things is to gain the mastery of them.
<|endoftext|>
The beautiful exists in nothingness,The flower is nameless,But it makes use of Heaven's wheelTo employ it is the greatest good.
<|endoftext|>
"The form and the quality of things depend on each other. Heaven and earth have their way with each other, but this is the fruit of the individual man. The fruit cannot be wasted, so it is rightly entrusted to the knavery of man.
<|endoftext|>
'The forms of things depend on the smallness of their origin'  'And the flavour of things depend on the perfection of their outermost substance. Heaven and earth have in them the models and models of the behaviour of men,  But man himself is something else - something full of ruins, something leftover, something straying. 
<|endoftext|>
The Way (the world) was created in the space between heaven and earth. 
Where the world existed, there was an unformed simplicity. 
To be unformed means to gain mastery over emptiness. 
To be perfected means to become satisfied with what remains. 
The unformed is small, while the perfected is large. The full is full, while the empty is exhausted. 
The empty is the root, while the fulfilled is the side. 
But what is the root is the source of what is the source. 
<|endoftext|>
The ethereal movement began with emptiness; it became form, and so became the world. 
The realm of darkness merged with the light of life and became the visible world. 
The unformed unites with the perfect, and so becomes the source of the countless creatures. 
The incomplete becomes the substance, and so becomes the means of the myriad creatures.
Empty forms are the clay of forms; but when perfect clay is molded and shaped, it becomes the house of men. 
Empty and furtive is the mirror of light. The good is the manifestation of the bad.
<|endoftext|>
The Taoist Way may be called the Small Life of the Universe.
From the primal beginnings
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<|endoftext|>
Try to understand the primeval Tao through the use of a wheel: there is no Way. The power of the Tao cannot be reached.The wheel cannot be an object. The Tao which can be grasped cannot be the ultimate ideal.The names that can be given cannot be the ultimate ideal.Holding on to fleeting events serves as a fleeting ideal.Hiding the Tao in the world, the people crave true light.In reaching for an outcome that has been known, they cling to something artificial.In dwelling in ignorance, they cling to the potentialities of the universe.
<|endoftext|>
The origin of Tao is like a wheel's hub. The Great Ching is like a jar, which contains the essence of nature's hidden and mysterious wholeness.The name within is like water, that which brings us to life, and hence Tao is an essential and universal law. Without knowing the law, we use names, and are bound to define it. To live from small, superficial acts to true functions, we come to Tao.
<|endoftext|>
A word can be described as having a Tao, but how is it worked out? You can do it through the spokes on a wheel.There is no way to penetrate this, and it cannot be grasped, Because there is no way to get there, there is no need to use it. If you can use it, you can do it because it is one of nature's essential way.Although there are names, in actuality, what we get is the stillness of the universe.The difference between the one who shows off the light and the one who reflects is not very deep. Yet the light shines upon all creation. One who takes on earth's problems, and throws up its flaws, cannot help gaining true freedom.He must live in an imperfect life, and accept other people as one of his own. How did I arrive here? The great Tao has manifested itself. When I realize this, I know what Tao is like.
<|endoftext|>
The great, subtle, profound (thing) of Tao is like the wheel, nor can it be turned by speech. The genuine means are not available for speech. The Tao that is experienced by speech (is) not the perfect Tao. It is therefore not its actual form. The name that is experienced by speech is not its actual form. To know the reality of this is the beginning of the Tao
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<|endoftext|>
The square root is not only a circle. It is a barrier to penetration.
Be humble! Let the guest give over yourself.
Let it is remain silent.
Be like a newborn baby.
Let the Lord gently lead your efforts.
Let things pass before you,
And be not alarmed.
Therefore, everything on earth is for your benefit.
"Wherein I lean."
"In which my spirit is expressed."
Therefore the wise are wise in their words.
They are not clever; their words are not clever.
<|endoftext|>
Heaven and Earth are not squares, They have no place for depth in them, But have a height for depth. 
Between Heaven and Earth are bones, but nowhere for doors, So to open and close, and yet everything is found for you. 
In space is the root, But nothing is placed where it should be, So it must be used, If you wish to be free from danger.
Being free from danger, free to see what is real,
And to know where to put your trust.
These are the mysterious ingredients of wisdom, Which lead into a loftier way Of clear understanding and true faith.
<|endoftext|>
To contemplate the origin of the four quarters is to be profoundly sensitive, 
And find the subtle spirituality within the material world.
Because of its absence, we can make many observations, 
For its absence brings many things.
In space, there are four quarters, yet no doors, 
So shut them all and you find light, 
In the root, there are four quarters, yet no doors, 
So open and close them and you find water, 
In the bones the four parts are united in one and no door, 
So you open the door and you find a being, 
In the root there are four quarters, yet no doorway, 
So you open the door and you find a relationship, 
In space is the fundamental unity, Yet no one divides this, 
Yet only invites problems.
Therefore, when we contemplate the subtle essence of our nature,
We must contemplate what we have within us, 
And on what we try to understand, 
For through this we may receive all the secrets of Dao.
<|endoftext|>
A square is the root of four.But not the
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<|endoftext|>
The DAO is as its Tao and Tao is as its DAO. From Tao, born are the female;Born are the male.The natural process of life comes from the mother,The natural process of death comes from the father.
(Clarity of Simplicity)
From simplicity and dimness comes clarity and maturity. From the Tao and the child both come birth and life.
<|endoftext|>
The Way is as it were a thing born from a thing born.The essence of that thing is derived from the self,the substance of that thing is derived from the divine.
<|endoftext|>
All things can be regarded as parts of a whole, as having a beginning. This is called the TAO (The Tao).Everything that is born of the TAO has its mother.The spiritual essence of the whole is constantly changing.
<|endoftext|>
All things were as things, they were as being in the beginning (chih, Teh).
All beings were as being with being (zu, Chih).
The DAO is as the Tao; being the DAO.
Before the DAO (Tao) was, there was Teh.
When Teh is gone, there is Teh.
<|endoftext|>
All things can be seen as parts of the whole.
There is DAO.
Being DAO, everything is born.
Being present, everything is born.
Being present, we understand.
Being absent, we know.
Being absent, we live.
Being present, all things are existing.
Being absent, they all exist.
Being present, all things are functioning.
Being absent, they all exist in the world.
All things are instruments of the world.
Being instruments, we are instruments of the world.
All things have their own DAO.
The DAO is all we are.
All we do is the DAO.
Everything we see is just a part of the whole.
The DAO is the whole.
All we do is part of the whole.
<|endoftext|>
All things are one; they are one in nature. Being one, they all go to the same origin.
<|endoftext|>
All things are real; they are real in the point of being. The being is real; it
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<|endoftext|>
The Great Tao in the world 
is interpenetrated by an inexhaustible number of people. 
Yet, to comprehend the form of the Great Tao, 
we must know the shape of the world. 
The shape of the Great Tao is 
not homogenous, but flows 
through many forms. 
The shape of the Great Tao is not fixed, 
but changes and returns again.
The clay pot is shaped 
but the opening (ch'i) is empty; 
the tools are carved and hammered; 
the gate is built and shut; 
the door hinges are fastened; 
the sound is heard but 
none can be heard; 
the places are filled with work and 
work does not leave; 
the work remains 
because the work remains in itself. 

<|endoftext|>
The world abides by Ten Thousand Things
Within it is peace, harmony, clarity, and equilibrium
It is everlasting and unchanging.
It is without limitations
And yet it is always getting better.
This is the secret of the Great Tao.
Give yourself the lesson.
Know the type of teacher.
Remember, the expression.
What you are making a lesson out of.
Can't produce lessons,
Can't teach.
What is real is real,
What is abstract is abstract,
When you use what you have,
Your work is not wasted,
Everything completes itself,
Until you realize it's no longer there,
That you are already here.
<|endoftext|>
Great men by the way lived under great conditions of restriction. 
Though this may seem to justify all they have done, 
there is no doubt that they lived in an environment in which myriad creatures coexisted. 
Though they may have been conditioned by appearance, 
they still lived in a perfect peace and harmony. 
They also knew how to use what they had. 
The tools of their hands had the power to shape the world. 
It must have seemed peaceful and peaceful. 
Though it may have been boundless, it was enduring. 
Inexhaustible, it had all the potential for growth. 
Yet, it only appeared as an empty husk. 
It seemed the smallest vessel of the whole. 
Yet it
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<|endoftext|>
Heaven holds the earth.
Earth is sometimes cast away.
Heaven is always dwelling.
Heaven's loftiest thing is not the axle.
Heaven's smallest thing is not the wheel.
Heaven and Earth have always the same shape and valley
and make the same sounds.
The voice of Heaven remains after it
Hence it is necessary to stop and put a stop.
Heaven's voice alone has a place
Before you can call it the Hundred-tiered valley.
Before you can describe it as the 'loss of' the wheel.
Heaven has always a lesser place.
Heaven's lowliest thing is not the wheel.
Heaven has always been the wheel's lesser thing.
It is nature which provides this lesser thing.
Nature sustains this lesser thing.
Nature's goodness is not a manifestation of an abstraction.
Nature's goodness is a way of seeing.
Nature's goodness is the way of doing.
When one accepts this, one's view will be clear.
When one does not accept it, one's view will be blurred.
<|endoftext|>
The sky holds the earth.
The earth is always with something
But it is not something alone.
It always holds something.
Heaven is the oneness of everything but it is not only One.
It is the one in the thirtieth place but it is not alone.
Heaven is a point on the sky But it is not only One.
Heaven is the oneness of the tiniest things but it is not only One.
Heaven is a valley and earth together but not in each other.
When you do not want to make it move, then you can stop.
When you stop it, the valley or the earth will stay.
<|endoftext|>
Heaven is ever like Earth. 
The Earth is like a belly of the universe. 
How it changes with changing times! 
Is it like heaven? 
Is it like the earth? 
Whatever heaven is, it is not the same as earth. 
Earth is not the same as heaven. 
Heaven is not the same with the belly of the universe. 
Heaven changes with change.
Heaven is not the same with the belly of the universe. 
Heaven is not the same with the
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<|endoftext|>
Know the useful, make use of it. 
Know the useful, empty it. 
Know the empty, be content with it. 
Know the useless, be excited. 
When the Great Heaven pervades the Earth, 
Therefore:
The principle of worthiness seems empty.
The principle of worthiness seems inadequate.
The principle of worthiness seems artificial.
Thus the Direction makes the most useful. 
The spirit makes the most wonderful.
So, the useful becomes the spirit.
The spirit the most beautiful.
The substance becomes the spirit. 
The spirit the most profound. 
Thus, a subtle understanding of the unvarying seems real.
True clarity produces brightness.
Fine phrases lead to obscurity. 
Usefulness arises from obscureness.
Thus, the great door opens to all. 
The deep embrace everything within. 
Know the useful, turn it into the spirit. 
Know the spirit, return to the solid. 
Return to the inner being. 
This inner being is the doorway to all. 
It is the Consciousness in every moment. 
This Inner Being is the hidden essence of all.
<|endoftext|>
Know the Ineffable and empty it without avail.
Know the Ineffable, but empty without ease.
Know the Ineffable, but desirous of usefulness make use of it.
Know the Ineffable, but desire for usefulness make it useful.
Know the Ineffable, but desire for emptiness makes it thick.
When Heaven and Earth unite and show a great power,
Therefore they all abide fully like Unyielding Virtue.
Therefore Heaven and Earth always assist us in the unfolding of worth.
Thus, the Way accomplishes from Dao its manifold helpings.
The Spirit accomplishes from Spirit its manifold helpings.
The One accomplishes from the Unmoved works of the One.
The One accomplishes from the Indistinct works of the One.
These works are essential and adaptable,
"Perfectly without upper and "perfectly with a left upper position."
This is the Reason why:
There is no complete "thing" and
"perfectly without "thing."
There is a "thing" and a "thing."
When "thing" and "thing" come together,
The one makes the one
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Those who proclaim the Dao have different doctrines, but when one follows the Dao, one benefits everyone. If you use it, you will see, like a flower. If you discard it, you will find joy. Therefore the Sage has the Dao.In using it, one uses it, not merely as part of oneself.If you use it in return for what is already given, it is the return, not the receiving.
<|endoftext|>
In closing, those who seek to abide in the Dao always possess it. 
Those who have given it, will find it in abundance. 
In going forward, one follows the light. 
In retreating, one retreats from one's own body. 
Therefore: 
Without contriving to return one's self, 
One will enjoy a good life.
Accepting it, one keeps on accumulating. 
Knowing it, one has possession. 
<|endoftext|>
Being fuller and finding rest is not the end; it's life's security. 
Not seeking the end but taking refuge in it, 
enslaves yourself and, surrounded by tranquility, is at peace. 
Never falter but pursue life with vigour. 
When one does not require a return to life, 
one is assured of being kept alive and nourished. 
Know you will have possession of it. 
Be quiet, thus be open, 
and you will be as one with the great Tao. 
<|endoftext|>
In closing a door, Those who have the Dao hold on to it and may stay safely. Those who have given it may gain it and may rest in peace. It is useful to leave it undone, and it may be useful to try to obtain it.
Whoever has life holds on to it; whoever takes life rests on it. Those who rest upon it do so according to an eternal law. It is known by what it does.
Hence, one who has the Dao 
performs it, not by the will of him who is possessed; acts according to the will of what is free.
<|endoftext|>
Keeping to the Dao
Accomplished people will:
Open their gates
Pursue their true self
Advertise others with their products
Resolved but relying on nature
Reaching with one's arms
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<|endoftext|>
To make a tool for oneself is not the same as to make a tool for the world. A door is a portal to the outside world. A cup is a container for the inner life of the universe. The vessel is a vessel for the cycle of life. A house is a dwelling for the offspring of mother nature.To hold on to a thing (thing) simply because you have it is not the same as to know how to use it.
<|endoftext|>
A wheel is not the same as a wagon wheel.A wooden plank is not the same as a block of wood or stone.Plans are different from projects.Windows are different from doors.A house is different from a place of rest.It is how things are that determines if they are used or not.
<|endoftext|>
Work for yourself. It's not the same as earn help.Be careful of your space. Keep your wisdom centered.Enter and leave the house in peace.Use the house as you wish.No need to be afraid to leave.Be at peace with how you live, and your own breathing.
<|endoftext|>
A good hammer is not one made for use by anybody.A good straightedge is not one fit to cut wood.A good blade is not one suited to be used in weapons.A good mirror is not a good one for use as a door to the Inner Life. A good doorway is not fit to be the home of the Inner Life.A good dwelling is not one fit to be the home of the Inner Life.When one does not work for himself he will not work for other men.
<|endoftext|>
A wagon wheel is not a good implement for a traveling master. A good cutter is not a good instrument for a king's cutter. A good saw is not a good instrument for a lord's saw. A good vessel is not a good container for a container-man.A good hall is not a good resting-place for a dwelling of the house.If we can't work for ourselves, then we cannot be use for others.
<|endoftext|>
A well-worked tool is not like a utility square or marquetry. A great square is not like a utility container. A good carving is not like a carving board. A good vase is not a good dwelling for a vase-man. A room is not a
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Cycling endlessly around the same centre, the eye does not see the fruit, the ears do not hear the harmony, the mind is slow to reach the goal, the belly stops being full of food. Therefore the Sage:   - Chose not to see the fruit,  - Caught not to hear the harmony,  - Cared for not to achieve the goal,  - Reached not to press too hard to obtain the fruit.
<|endoftext|>
The wheel never stops; the eye cannot see what lies behind the wheel; the ear cannot hear what lies in front. The mind cannot concentrate and move within the consciousness, there is no happiness there.
The Sage - once he has seen them,  - Only through them!
We share his love and unity; we are the same like a newborn baby. We are fed by others, yet we never age; we do not depend on others, yet we are always present.
Like this, everything is within us: Light within darkness, Sound within Smell, Love within Gratitude, Love within fear.
It is the love that brings unity.
The true way of life is not the man's life.
<|endoftext|>
By setting down to rest upon the common ground, one sees the true, 
That is,
The uncarved block in the center,
That must be given up, for this 'Buddha',
Clay instead of wood for the vessels,
Not to be given up for this 'Buddha',
The ten thousand things instead of nourishing the power within.
Forced to make choice, one should make choice.
Why one is forced to make choice, 
It is only that menial intercourse has preceded, 
And, while soundding a bell of some kind, 
One may deem it superfluous.
Thus it is that,
What the great Dao desires, the great Dao gives; 
What the wise man wishes, the wise man achieves.
Thus, when both masters find it their lot, 
They regard each other as one:
<|endoftext|>
Reverse it and you have the common ground.
Tail into the hollow and you do not see the essence.
Listen to the sound and you don't hear the sound.
Emptying yourself of what you have and trying to blend with what is, is not good.
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The best person in the world doesn't know he's a leader, does he? There's no harm in that. What's essential in the world is existence. There's nothing without existence, so all of existence is there. Look at an ox: It rolls; it doesn't need a cart. A ruler goes where he wants to go. He doesn't need a bellows to keep him quiet. He doesn't need a door to protect him from the rain and cold. You can't make a room big enough to hold all of the things you value. All things have their place, some need more space than others. Some need to be watched, others need to be left alone, and then others need to be employed. Whatever you do should have purpose, just so you can be effective.
<|endoftext|>
The best person in the world knows how to lead, but doesn't know how to create anything.
So, All things go together, do not belong to each other.
Only those that are in no danger need be watched and guarded.
Things need a way of life, where they can grow and thrive and be free of danger.
Now this is the meaning of intelligence: to know what is there, how it works, and to use it.
<|endoftext|>
The best may be ruled with prudence, but can never master; the mother of the earth wears a hunting skirt, and hardly walks in them, and seems undisturbed by them. She should therefore be honoured as a queen.
That which does not belong to the king, that he should control and shepherd, who is therefore not unworthy of a place of honour.
Hence he should guard the one, and not the other, for he could do much good, if only he were first kept within reach.
He who takes his supply by force of arms should guard it for his self, and not for the king; and that with the aim of saving himself.
<|endoftext|>
Those who are excellent, can never master the inferior; these are the causes that justify him who rules over a state; there is nothing that he does that cannot be done by what comes after him.
How he is received, to govern without boasting; how that is guarded, how that is kept from danger; how he is honoured, how he has that in common with others that makes him an example to others.
He that governs is for the sake
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There is one true way; all things flourish on it, but it has no desires. Earth is the mother of the myriad things, but it never has desires. Deep water is in the recesses of the heart, but it has no desires. A banquet is a sound for feasts, but it is the sound of the home that brings harmony.
<|endoftext|>
There is one way to live, all things around it thrive, but it has no desires. Earth is the mother of all things, but she does not practice divination. The Door and Window are the heart of the house, but they are not there. Therefore, one who knows is comprehends. 

Something is born of nothing and succeeds to be what it is born of. The oceans were all around and the sky were always there.How can we know whether it is in us that we should love what is in us? Therefore I live in loving desire and in knowing that everything is outside of me. 

The cosmos is the mother of all things, but it has no desire. The valleys of deep earth are the womb of all things, but it has no desire. The house of heaven is the source of all things, but it has no desire.
Therefore one who knows the universe can embody the truth within oneself.
Therefore the universe embodies the truth, but one is unaware of the truth.
Knowing the universe, we are aware of the truth within ourselves.
Therefore:
Love to know how everything arises, and then fully embrace the possibility of the countless little seeds of life
Before going in search for anything, go all in.
Take things in by th'em And grow in them.
<|endoftext|>
One who values life is most adaptable. The vast environment has the potential to foster all things. The reproductive atmosphere, which functions as the mother, is undefiled.The valley is a fertile place. The places of magic are all-encompassing, so they have no ambitions. The house is the center of activity. The heart is a gateway to all hidden objects. That is why all of things have the potential of giving birth to great matters.
<|endoftext|>
The One returns to one's original nature. The fertile landscape yields all things. The depths of the heart control the potential to be. All things have an interior life of their own. The new creativity comes from the inner person. We cultivate the
======================================== SAMPLE 6 ========================================

A virtueless person is therefore a profiter, And not so much a master as he is a guest.If he does not know where to stop, he drifts away, and by degrees, the bellies of many men are exhausted. The farther away from a resort, the safer it is.The skillful man rests upon his strategy.What he does not have, he does not play.Is he fit to rule the state with the rules of etiquette, Is he able to keep his wisdom within his reach? 
<|endoftext|>
A worthy person is not the best, but a benefit is. If you find a way, don't use it.A profitable one is not the best, but a master.If you have no profit, don't have an advantage. A country without laws will collapse.
Who knows how far far away one may stop?He who is not careful will drift a ways. A wise man conserves himself. By this, he does not cause harm to others.
<|endoftext|>
Who acts virtuously is not the best. 
But when he has power, the merit is not excessive. 
Whoever prevents himself from power is forced to drift. 
All states would collapse had such a ruler not been there.
The use of the most superior is to let others depend on you. 
The use of insufficient is to make others rely on you. 
The Tao is not that; 
It is the Way. And when an absence of virtue is late -- 
the outcome is bad.
The selfless way of a sage is clear. 
The active way of a sage is simple.
The truly wise are untaught. 
And what is untaught is not well employed. 
<|endoftext|>
He who honours his abilities
has no potential to increase.
Such honours others and has no worth;
Whoever keeps him from being worthy
drives him away, and makes him careless of himself.
At home he would choose fame and honour;
at work he prefers dignity.
The Tao is without knowledge;
its very essence is rather to be reached
and mastered.
Its non-existence is the same
as its existence.
<|endoftext|>
The man of nothing is neither good nor fit to be king.
Hence a worthless man is the greatest value to the ruler.
A man
======================================== SAMPLE 7 ========================================
<|endoftext|>
Empty the cup to the brim; empty the bowl to the brim; empty the vase to the brim. Nothing in the universe fills itself with anything. Why should I fill myself up with material possessions? Therefore, I want only what I need, leaving the rest behind.Do you feel your self, the owner of the self? I will fill it, leaving it! Do you consider what is beyond your awareness? That which lies beyond your consciousness, I will use as an example.When no one else asks you for something,Do not ask for something back.
<|endoftext|>
Fill yourself to the brim,Exceed the full measure of the good things in this world.I can't bear the emptiness of these things.I want what is within me and not what has already appeared.Not yet clearheaded, do I affirm: 'I am a vessel to be filled up with grace and clay.'Fill up the vessel without filling it up.Fill the clay-pot with water without being yet inside it.Reinvigorate it, without seeking to cover it.Those who boast, but lack the satisfaction of their success.Those who display, but without the gratification of their work.Those who think that all is good but not all is found.Do you hold a view of the world that is so full and full of desire?In the depths, you can see that you have been emptied of something.The world is so full of desire,No further satisfying desires.Those who don't desire will not be full.
<|endoftext|>
Return to the empty vesselAnd rid yourself of your desire to acquire a cup.Empty the vesselAnd rid yourself of the desires that hide in the vessel.Empty the vesselAnd rid yourself of seeking after the ends.Empty the vesselAnd rid yourself of such thoughts.Empty the vesselAnd rid yourself of being empty.Reinvigorate the vesselAnd rid yourself of empty thoughts.Reinvigorate the vesselAnd rid yourself of being empty.Do you think what is within can be filled?So fill what is not yet filled.
<|endoftext|>
Empty your cup of the cup of the Lord;Go back to what your heart is;The clay is enough.Your head cannot hold on to the front.Therefore,Treat things as you would a bowl,And put nothing in it.Put the earth in it,And put the clay in it;Put what you
======================================== SAMPLE 8 ========================================

Fill a house full of straw to its full capacity,And the chariots will not rust.Mine carts will not rest.To keep them without strawIs to bequeath them favour.Spare carriages, to travel at leisure,Without carts.To set the horse in motion is the task of the woman.She who acts as she should receives it;And by having her work completed she has no need to take another step.
<|endoftext|>
Fill a house with straw.Heavenly creatures will not stop;They will run along side one another without rest.Valleys are emptied to the brim;So they should not be filled to the brim.Why? Is this not because of their deficient supplies?No.Therefore, use what is lacking.
<|endoftext|>
Fill a hall to the brim with straw;The ground will not rest.Turbans will not stop to rest.A hall is not a stable.Therefore, neither is a horse.Therefore, both should be used,
If one cannot live without the other.
<|endoftext|>
Fill a house to overflowing;An ox will never stop in its tracks.He who stands on his plow doesn't succeed as well as he uses the stallion.Using the ox and the stallion,Neither one can go on to the next day.Therefore, one needs to keep it for need,Whose use it may be worth.
<|endoftext|>
Fill your house with straws,and the ox and mule will not run away.When you use the rope for a chariot,they will not run away.If you can't ride the chariot,then you must wait until you can use the rope to turn it.When all your provisions are exhausted,you must reduce them to serve your vital needs.
<|endoftext|>
Fill a tavern with straw and wait for your chariot to fall off the cart.The homeless will not stop. When you have enough food,you can rest well.
<|endoftext|>
Fill a terrace with straw.The beasts will not go wild. When the guests are in the house,they will keep calm and content.Not using a vessel, pour out a cup to an empty cupboard.
<|endoftext|>
Fill the house to overflowing;The ox will not dare not stop;The hall will not fail.To
======================================== SAMPLE 9 ========================================

Nature is a mystery, and can hardly be clarified, which may be regarded as an inferior road. If only we can surmount it, its difficulty disappears. By making light all objects can be perceived, by using wood, it is possible to make vessels, and by combining matter, it is possible to produce manna; in order to preserve life and natural relations, it is necessary to use means of stillness.
<|endoftext|>
Something divine cannot be solidified.If it cannot be solidified,How can its appearance be appreciated?Therefore, to see something, you must hold something:The light inside a flower must be seen in the dark.If it is not seen,What makes it stand out?To hold something, it must be strong:To use something, it must be useful:To be filled with matter, it must be hollow.When material is lost,The task is fulfilled.
<|endoftext|>
The emptiness of space can't be filled.Since space cannot be filled,It must be something else.When something without desires behaves thus:You should notice it's presence.When an object without desires behaves thus:You should notice its absence.The universe is an open vacuum.So when its void is filled,Something happens.When something is achieved, something happens.When something is filled, something happens.When something is empty,Something happens.So it happens for us.
<|endoftext|>
An elephant can never be fluffed. A carriage cannot be carved. A door can never be shut. Why?Because of nothing. That which cannot be (for use purposes) should be left alone. Thus, to be one with the One:To keep everything:To have everything:To be filled:To be empty:To be void:It is thus by emptiness that we can do things.
<|endoftext|>
The firmament cannot be smoothed. It can only be made smooth. The angles cannot be smoothed. It can only be made straight. What is not there, must be turned in; what is there, must be straightened; things are made-up of that which is there, and that which is not there, so that what is there can act in the way of what is there.
<|endoftext|>
If something is not there, it cannot be formed. If something is there, it cannot be become firm.How can the left be smooth and
======================================== SAMPLE 10 ========================================
<|endoftext|>
Goodness makes for an imbalance of opposites. 
That which is not good is what causes others to be bad.
Waxing and closing make things perfect, 
And being imperfect, what causes others to be defective.
Grasping ends, creating edges, 
It's because things are not used that they are free of their use.
<|endoftext|>
An imbalance of opposites will force others to be on the wrong side of things.
Aqueous waters can get soft and be shaped into various shapes. 
Something cannot be what it isn't, and something won't be used after being used.
<|endoftext|>
Properly speaking, 
When one is at the extreme end of life, 
One's natural energy is being drained. 
What is not there, 
Being drained, produces the right balance. 
When closing and widening, 
A vessel will not be filled to the brim. 
It is because being empty that it can be used. 
<|endoftext|>
"An imbalance in energies can start a tumour to the Universe's principle, which is to be maintained".
"Working then, void of energy brings change to things."
"Closing and drawing then produce shaping, so that they develop shapes that are not full."
<|endoftext|>
It's better to stop working after a day of rest 
Being good for nothing brings on ulcers and more pain 
Better to rest
Good for everything the ulcers bring on others
And the pure clay will only fill up
Let it yield and bring forth; and if it lacks water,
Nature will use it
<|endoftext|>
The virtuous mind always works with tranquility.
It takes the body for what it is, and, by, working with peace and quiet, 
comes to show kindness to everyone.
Its being at the extreme end of the "weaker"
is just because the point of tranquility, which is what is most impressive in action, 
is disturbed by excess of what others use.
<|endoftext|>
When we are at rest,
We draw the strength from that.
When we are at life's extreme
We work at making what we call perfection.
Using this body that does not change
In making clay
======================================== SAMPLE 1 ========================================
The absence of something serves to make the appearance.
To see this, recognize the light of the Inner Light
All of this is a process of Tao.
<|endoftext|>
When a virtuous man attains enlightenment, his beloved remains at peace. When a son is abandoned, the older brother remains close to him.
It is because there is no surplus that the ten thousand things grow. So, the ruler of ten thousand people brings things to their completion.
When he lacks what is needed, he becomes defiled.
So it is said:
He that is yet without [upgrade] is tainted.
When he is complete, he is obsequious.
He who is lacking is found to be full.
Thus, the needy succeed in acquiring, while the rich succeed in acquiring.
The humble succeed in succeeding, while the proud succeed in succeeding.
The Dao is one who succeeds and the Dao is a source of success.
<|endoftext|>
All beings that flourish on the wide space of the imageless 
or, by their forms conform to the mould of the left;
all creatures that flourish in the widening space of the imageless 
or, by their shapes conform to the mould of the right;
all creatures that perfect in the evolution of the imageless 
or, by their completion conform to the mould of the left
If the worthy is disinclined,
His virtue seems disinclined:
Those who are leary are dull;
Those who are stubborn, dull;
Those who are lustful, dull;
Those who are conceited, dull.
Thus, the happy people belong to that which is virtuous;
The dull are an object of the indifferent people's troubles.
Therefore the good man puts into practice that which is good.
Therefore the bad man sets to use that which is bad.
<|endoftext|>
To be of good mind and mind with all things, inasmuch as a thing has always existed, that is to be content with the small, and without desires, whatever happens to you, may be just. To know that to be true is to know the weak, that the vital things, earth, wind, and water, which are the ancestors of heaven, have no boundaries in their evolution, has made men who still to turn to them, good men who neither know by what methods they have improved themselves, nor indeed
======================================== SAMPLE 2 ========================================
Because no one can be held responsible
One can be used by serving as the foundation of a foundation
Not yet at a good state one may be placed on the front line
To ensure one's usefulness one must practice virtue
The main goal of action and nonaction is to make a success out of failure
The separation of these two can be very profound
The main goal and Non-main goal are the same
These are the two most profound
The darkness within the light
The core and the walls
These two, these two most profound,
These are the two most profound
The ultimate nature of all existence
<|endoftext|>
The Tao is light and feeble. 
It can be contained but never removed, 
But it can never be relegated. 
It could cause trouble and sorrow but it is inexhaustible.
In Tao the word "void" 
means deep, 
The "open" is its boundary; 
"closed" is its limit. 
The Tao is that which may not be defined. 
And yet its values and purposes 
are apparent even to those who know not its depths.
Thus it was that man (by following the Tao )
Employed as vessels of Tao,
Employed as vessels of law,
Employed as vessels for religious administration,
Employed as vessels for building a dwelling, 
Employed as vessels for mounting a sacrificial chariot, 
Employed in serving as provisioning or a sacrificial vessel, 
Employed as a vessel or as vessels for fuel, 
Employed in adorning a hall as a door or for advertising food or drink, 
Employing in constructing a hall as a hall for visiting guests,
Employing in constructing a sacrificial vessel or for display 
Employing in mounting a sacrificial chariot, 
In teaching men to operate vessels of Tao
Employing in instructing them, 
Employing as the basis for designing the instruments of instruction,
Employing as the means by which the principles of craftsmanship are worked out, 
Employing as the road to the ultimate rewards,
All men being produced from it in equal measure. 
It is because of this that men can make use of it 
And that it can serve as the foundation for the work of men 
and that it is not a fabrication of the intellect, 
But the essence of things is
======================================== SAMPLE 3 ========================================
What is beneficial is bestowed upon something
Where nothing exists, they reap the rewards
Where there is no value, they pay the price.
<|endoftext|>
Efficacy of speech is not the expression of worthiness; 
success in teaching is not the outcome of folly. 
The Sage excels without having knowledge of where he stands. 
Winning weapons are not virtuosos when the object is forgotten. 
The door and window frames of a dwelling give no trouble. 
The utensils are uninteresting when they are left unattended. 
The seed has no husk yet is hard to grow. 
All this is accomplished by without possessing it and without yet having done. 
Therefore the DAO or Truth is empty speech, and cannot be counted with the work of DAO.
Therefore it is the student of a sage that the empty-minded is the 'master', the teacher the 'enigma', 
the adept the work of the 'snow of glory'.
<|endoftext|>
Efficacy of speech is not worthiness, nor good virtue.
The Master excels in governing with non-doing.
Weapon-work is not the unceasing accomplishment.
Cave-framed windows and doors are not a useful safeguard.
Yielding oneself does not make the vessel persist.
Winning a war does not result from melting down wood.
These things are in keeping with what does not exist.
The Master who lacks knowledge speaks of them.
The student that lacks knowledgings speaks of them.
The Master who does not try to finish doesn't use to manage.
The student that doesn't try to do doesn't know he is here.
The Master who does not care for the world lacks certainty.
Therefore, the Sages give their people such things as the shibboleth of Truth, the treasures of Reason, the constant sources of the truth.
<|endoftext|>
He who tells well will not gain worthiness;He who knows how to talk well will not win respect.
Tao is TAO, and good men do not know it.
The doorway and the door of a dwelling are made by work, by the weight of which nothing can be made to last.
The instruments of war, by their sharpness, are sullied by the bolt of war,
And the good are
======================================== SAMPLE 4 ========================================
Though we may like to feel we are valuable, we are not.
<|endoftext|>
The sage invariably never speaks, Yet only moves, when there is no need. This is called 'making space for change, And breathing without control' 
He who makes a corner looks like a wall, This is called 'giving functionality, And sealing the space' 
He who makes a door looks like a door, This is called 'blocking functionality, and sealing in mystery' 
Thus we may say that by being absent-minded we open and close the door without leaving any room; by not showing off we open and close the window without leaving the door; by not letting something show itself, We open and close the space within, Without forcing anything, Without shutting up or shutting down; because our activity is complete, The space within never shuts, Without becoming empty.

What is in motion is before the mind; but when it rests it finds rest in the empty space that has always been there.

One who makes progress always comes to an end. One who finds balance always finds an empty space.
In everything, what has been in the beginning looks as if having blown away.
In things, what is still and unformed appears like blown away.
Therefore the sage says, "Nowhere is it like the ability of form to change a shape."
"Where is the ability to let something go? In opening or shutting!
There is a lack of ability to change a frame."
"What is the ability to transform a space? It is there, on the right side, where the fabric is made.
How do I know there is no lack of ability? That is where I see it appear!
How can there be ability to change a space? It is where the frames are made.
The beginning is here, the direction is here, the angles are here, the dark is here, and the light is here. This is the space that is left vacant.
How do I know the empty space that has always existed? By seeing where it has always existed.
So we see that space is something that is completed, that where there is no space there is stillness.
<|endoftext|>
To manage what is in motion, one moves slowly, to the left. To manage what is in balance, one moves in the direction one is looking, as if the flanks of the carriage had been thrown open. To manage
======================================== SAMPLE 5 ========================================
So the root originates, then reveals itself
Understanding the origin of the manifestations
Focusing upon the manifestation
Is a way to overcome the influence of unfulfilled desires
What follows is insight, insight into the source of all things
The ultimate knowledge is the mind's ability to handle the present and apply it to gain acceptance
<|endoftext|>
Those who have experienced enlightenment are truly enlightened. Those who have attained enlightenment are truly enlightened. And so again; those who have lost enlightenment will be enlightened. For these reasons, there is an essential harmony in that relation. There are a few who hold a different view, and, as the condition for their being enlightened, they are denied this, or even their own identity, and so begin to sense the common ground. Having a different view, they blow off the first. There is an essential relation between which, having achieved the loftiest growth, have become so lean and wan. Those who are insufficiently ornamented, they turn it away from them. There are those who have benefitted from others and have no merit for themselves. For that reason, they are flippantly welcomed. There are those who are unfavorably regarded. For that reason, they are treated with suspicion. Their tone of expression is like that of ignominy. Thus, they cannot hold their opinions in confidence. There are those who have thought the thing beyond their comprehension, but who, through deliberation, find it. For, knowing the meaning of their thought, they set themselves right.
<|endoftext|>
Having achieved enlightenment, one observes what is required. Having achieved enlightenment, one observes what is inappropriate. Such is the relation. Those who desire enlightenment find this realization. Those who desire enlightenment find this realization. And so again, when they are not accomplished, one is not benighted. Having insufficient light, one sees what is insufficient. Not seeing the necessity, one will see that it is possible. Not seeing the necessity, one will see that it is sufficient. Limited knowledge is insufficient; deep insight is insufficient. Depth, being insufficient, shows how to understand. This is to overcome the darkness. Through the understanding of this dark is enlightenment. Through light this is being enlightened.
<|endoftext|>
Those who have attained enlightenment are truly enlightened.Those who have attained enlightenment are truly enlightened.Those who have not attained enlightenment are truly enlightened.Therefore,Those who do not know the difference are ignorant,Those who
======================================== SAMPLE 6 ========================================
Therefore those who know the difference are useful
Those who know the use are useful
Tao told only one kind of user
Names tell only one use
These three share the use of one
<|endoftext|>
Natural qualities (tao and love) can be used and not detracted,
being hidden and with no acknowledgment.
These qualities can be compared with the Heavenly Way (the Laws of Nature)
and they can be obtained.
Desires (si and wu) can be used and not detracted,
being hidden and with no recognition.
These qualities can be compared with Heaven (the Laws of Tao)
and they can be obtained.
These three (tao and love, ing and chi) are also of the same nature (but in different ways),
yet they cannot be attained
because they fail to be realized.
The Tao (the Laws of Tao) is a source of all things and the Supreme (Spirit of the Universe)
is the Mother (from whence all) of them.
Therefore the Sage (the Master of the Universe)
reflects on his true nature (the Way) and thus,
similarly, his true nature (the Laws of the Way) is a source of all things (the Tao)
and a source of his (the Master's) Mother (the Universe).
Thus, even though the Sage (the Master of the Universe)
truly contemplates (tao) and truly acts (chieu),
he (the Tao) also gives all things life and nourishes them;
he also assists them (in the application of Tao),
and gives his (the Master's) Mother a home.
Because he is the mother of the universe,
therefore he may be truly called the 10000 sons (of the Tao)
of Tao.
<|endoftext|>
He who has known and adored the DAO (the Laws of the Eternal) thus has a natural proof for what he wishes to do. He who has not known it (the Laws of the Eternal) will thereby fail to realize what he knows.
The DAO can be compared to Heavenly Virtue (the Laws of Virtue). (<|endoftext|>)
The DAO may be called the Principle of the Unact, the Beginning of Virtue, the Mother of Virtue, the Principle of the Unaction.
The DAO is Heavenly Virtue.
Virtue (
======================================== SAMPLE 7 ========================================
The experience of something serves to make understanding
Therefore the sage views a lack of belief as no mystery
As the cause of ignorance
The name of the practice
He cultivates the very substance of the abdomen
So that it is the very abdomen that is capable of containing the root of all.
Appropriate Depth-Out
Appropriate Depth-Out
The reason why one is inferior
Is a reason that has not yet developed
The reason that is superior
Is a reason that has developed
In order to do this
He needs to let go of things
How can he be without them?
In order to be free of desire
One needs to have things
So what one lacks
Is used to obtain what one has
How can one be free of desire
What one has
Is used to obtain
Who cannot abide by his own desires
Is incapable of enduring
Why does this have to be said?
Because it is true
Because it is just
Because it is practical
For the life of the soul
The sage behaves like a tehshtang
He is entirely one with the abdomen
He is pure like water
The ways of the tehshang
He ignores
Eliminates
Laws and regulations
And fills him with constancy
He can live on the roots
The way of the tehshang
Only accepting
He cannot find fulfillment
People's lives are not their own
What is outside
Can only harm them
The character of the ten thousand things
Hence, when sages
Are free of wanting to live
They are always free of want
When they realize how limited they really are
They are happy to know that
Lonely lives
And empty desires
Have no use
Thus,
For the eternal soul
Sages are all alike
Wherefore
"The man of the ten thousand things looks on the little as the root of the many,
The man of the tehshang looks on the few as the foundation of the great.
He therefore dwells on his own (the root of the many),
Yet holds fast to the fruit of the multitude.
Thus he may thereby be satisfied with life.
The man of the tehshang looks upon the whole as his material (soul),
The man of the man of the man of the tehshang looks upon the small as the root of the many.
Thus dwells in his lowliness
======================================== SAMPLE 8 ========================================
Thus the sage is no more than a folk-worker who does not have what he needs.
<|endoftext|>
What is given to us
But is not yet useful and yet does not decline
Who may you throw down upon the road?
The highest ground,
Is it not the valley?
Hiding the flower in a lonely corner,
In this, it is not nature, but yourself, that is to blame.
What is lost may be supplemented,
What is exhausted may be augmented,
What is distorted may be improved.
The master makes use of what is not needed;
The humble one uses what is not wanting;
The great man has no false moorings.
The one is not free of utility; the other is not free of value.
This is why the Sage is such a community (of people).
<|endoftext|>
What is given to man, it is not a good omen
To give to those that decline,
Will it not fall short?
The Highest Base is the Valley
The Never-blooming Murrlet,
Can not hide within it.
Hiding, it is beyond reproach,
No better alternative than seeking.
What is lost, can be re-made.
What is worn out, may be improved.
The sage cultivates his utility,
<|endoftext|>
What is given to you, if not worthless and hence should you keep it and reject it?
What is not given to you is worthless.
When you give something to someone, let them have it.
When you lose something, let it be given to another.
The sage does nothing to take something else from other people.
It is he who gives and takes not.
<|endoftext|>
Give and it will not be worthless.
Give but it cannot be named.
Hold and it cannot be named.
See but it cannot be named.
Mine, but it is indefinable.
He who has it, has nothing else; the one who loses it, has nothing.
Thus the Sage acts without values.
He has no means to be indifferent.
<|endoftext|>
If something is given, it cannot be given back.
If something is given but not named, it cannot be named.
If something is given and its name is not found, it is impossible to give
======================================== SAMPLE 9 ========================================
Therefore the true way is to refrain from actions that are unnecessary
And to treat all under Heaven like utensils for a reason.
<|endoftext|>
When the five spokes of the wheel turn into one,The level road becomes in appearance like smooth stone.When the five spokes of the wheel turn into one,The stately house becomes in appearance like a valley.When the five spokes of the wheel turn into one,The valley becomes in appearance like a stream.When the five spokes of the wheel turn into one,The corner becomes in appearance like a hole in the wall.When the five spokes of the wheel turn into one,They appear to be the earth.When the five spokes of the wheel are separated from the earth,Their true functions appear as "vacation" and "harvest".When the five spokes of the wheel are separated from the earth,Their usefulness appears as "turf".Therefore the Sage eschews useful things as he avoids useful uses;He endows valuable things as he gives useful uses;And chooses not to be consumed like an unwrapped garment.
<|endoftext|>
Wages of evil 
Are surely a livelihood for one who harbors
In the fruit of Heaven's goodness.
If it is lost, it still contains
The seed of the social world.
When there are no grounds
But such a house is needed,
If a doorway is needed,
There is a place for the valley.
When there are no grounds
But such a corner is needed,
If there is a building is needed,
There are spaces for the terrace.
Therefore the sage makes use of what is lacking,
But endows what is missing with good credit.
To avoid the use of a tool,
And to regard the use of a thing
As a means of creation,
Desires are thus separated.
There is good credit in the absence
Of uses.
<|endoftext|>
Those who employ evil are bound to labor with evil.
Those who use good are bound to employ good.
In order to make a home, either place the foundation of a house on clay, or the corners of a wall.
In order to construct a courtyard, either use something material, or to pay a toll.
To be without motive in what is done is called "learning by doing".
When there is not motive, those who can do it are able to benefit,
======================================== SAMPLE 10 ========================================
The sage understands that the essence of the universe
Lays dormant, and thus he attains true clarity
Sagehood is like water dripping down a gale-free valley
It flows, but does not aim to go where the wind blows.
<|endoftext|>
All things have a beginning
And each is on the Way
Throughout their lives they make the Way possible.
(Every breath begins to sound)
The wind, till it leaves
Has yet not diminished;
It blows noiselessly through the galaxies;
Its echoes are forever,
Dwelling no one knows where it comes from;
Therefore no one can make it his own;
Filled with [heavenly] Yin and yang
He serenely kneels before the Creator
And begins the world's life:
For he has known the Absolute,
For that he comes to the origin.
<|endoftext|>
All things have their beginning.
There is no group of them that can be regarded as superior.
Indeed, each of them has a beginning.
It was, however, on this model that the Wei originated.
Thus the Tao is never out of whack!
The heavens are bright.
The earth is tranquil.
The myriad creatures flourish without rule from above.
As the vegetation dies, it uses whatever remains.
The only thing which can be called a flower is the leftover husk of the flower.
Without being harvested, the husk grows and nourishes things.
While the soil is not cleansed, it contains all kinds of life.
The sage, though he does not dwell in the stream, nourishes the roots and produces the implements of the natural process.
He is never in haste to put it in motion.
So, a decline of the Un-So - how will he benefit from it?
The teh comes from simplicity,
and yet no one can tell its source.
And yet, there are in him a part which is the very nature of Teh.
<|endoftext|>
All things had a beginning,
which they may now name the TAO.
To them came the ten-tuites of action (tao),
all according to their natural degree,
in accordance with the preceding virtue.
The unfailing Virtue is the source of everything;
it graces the whole universe;
for it brings all things into being
======================================== SAMPLE 1 ========================================
To move is to take hold.
This is called the subtle principle of the subtle.
<|endoftext|>
First, there is the "thing."
Second, there is the "thing and nothingness."
Third, there is the space between and the 'no-thingness.'
The square and the circle cannot be used properly.
Windows and doors cannot be used properly.
Why are these bits of wood and stone so useful?
Because they are a space where there is nothing.
You see there is nothing.
Take up the jade and you can understand it.
You see there is nothing inside.
If you stay close to it, you can feel its weight.
Keep moving inside it, you can feel its action.
This is called the subtle way of the spirit.
<|endoftext|>
The beginning is emptiness.
The middle is nothingness.
The ends are possibility and filled.
As the space is empty,
It is great power.
Windows and doors are its function.
Thus,It is this empty space that causes great power.
The block has no shape.
Use it to join the endless possibilities.
Let your block end.
This is the way of the hidden secret.
<|endoftext|>
The quality of Integrity cannot be taught,Because it appears in the form of the Eternal.
The quality of Integrity cannot be grasped,Because it appears in the form of the empty.
The quality of Integrity cannot be called into being,Because it appears in the form of the nameless.
The quality of integrity is not act-able.
The quality of integrity is not seen,Because it appears in the form of the nameless.
The quality of integrity is to be used,And the appearance of the nameless is to be disregarded.
This is called the subtle Secret of the Tao,Which is concealed in the subtle nature of Tao.
<|endoftext|>
The beginning is emptiness, The middle is nothingness, The ends are possible but not seen, The edges are possible but not made, The space is empty and yet there is nothing. The large wooden counter has no shape. Use it to make things. The space inside is empty, And it is the next thing. This is called the subtle secret of the Tao. It is hidden, but there is no sound. 
<|endoftext|>
The
======================================== SAMPLE 2 ========================================
Usefulness is such a magnificent gem.
<|endoftext|>
The way of heaven and earth
is one of homogeneity;
its completion is like not being;
neither wind nor rain yet keeps it firm;
its ways are like quiet and serenity.
Of the six heavens
There is one whose center is the throne of heaven;
shut in its walls there is none to disturb it.
It is through its walls that the throne is securely anchored.
It is through its walls that the throne is quiet and secure.
It is through its walls that the apartments are spacious and intimate.
The place of the house is the place of the space of the courtyard;
the space within it is the space of the room;
it is through the space within it that the space of the house is spacious and intimate.
This is called opening and closing,
the space within it is the space of the space.
It is by opening and closing that the space is utilized.
Open the door to hear the sound of the gate;
and shut it, because of the space within it.
Through the door, there is tranquillity.
This is called Dao;
Being a Dao, the door is shut,
and the space is open.
Through openness and closure,
the door is not shut,
and the space is not empty.
Through opening and closing,
the door cannot be shut,
and the space is never empty.
It is through the space of the house that the gate opens;
it is through the space of the room that the room is opened.
It is through the space within the house that the doorway and the room are sealed;
and it is through the space within the house that the place of rest and use is provided.
<|endoftext|>
The Tao is one of subtlety;
Without note or notelessness it is perfect.
For the six directions see unity,
But there is nothing between it and bland simplicity.
Not keeping to it
Is what makes its bellies remain firm.
As for rain it
is as quiet as no rain.
So doors and windows
Were made not by wind,
But its action is quiet, it is as silent as no wind,
As silent as no wind,
So shut them away, so door and window,
And the house of your heart.
If you close it down
======================================== SAMPLE 3 ========================================
<|endoftext|>
The movement of the valleys, as well as the movement of the rivers,
There is but little similarity in their sounds;
For though I regard the origin of these sounds,
For it is also in the valley,
Which is without opposites,
that the valley has its flavour.
When a vessel is made,
It is from the vessel itself
that the kneading and the forging are done.
When I hear the rustling of leaves and flowers,
I distinguish between them
And between the void and the surface;
It is from the void that the flower appears;
From the void that the rustle of leaves and flowers
Is distinguished.
Thus there is a loss, but it is here
That is the flavour.
<|endoftext|>
The motion of the Yang, which may be felt as moving down the path of Heaven, seems hardly to be so in all its variations and change. There is none so real. The change may be felt as it going from valley to valley, where rivers come and go. But the part which is the valley is the source of the part which is the thing. Therefore the mild is to the mildness. The work is to the smooth. For these reasons there is the loss of the former, but there is the strength of the latter. 
<|endoftext|>
"There is nothing like it."
"It goes everywhere."
"Yet, I see the origin of its motion."
The valleys are hollowed-out,
While the sky is made bright.
"That is why, for this reason, I experience the difference."
"I perceive the difference,
The difference gives rise to the change."
"It is the small that gives way to the great."
That is how it works."
<|endoftext|>
When an action moves from passive to active, the movement is constant and natural, and in principle indistinguishable from Tao.
The sound of the valley streams in all directions;
The voice of the river flows in all directions,
and yet one hears nothing within the valley.
So it is that the valley is small,
And the sound is strong,
And the flow is steady,
Yet the valley is so big that it is surrounded by a stream.
Likewise, when a bowl is made, it is the pattern which is made, not the vessel which is cast.
======================================== SAMPLE 4 ========================================
Can you see that this is what is so important?
Do you see how important this is?
<|endoftext|>
When a man was not old enough to be the master of men, And, accordingly,
The following were his officers: Those whom we call rulers and lords,
When a man is older than these,
He receives only the nickname
This is the same with the things 
that are beneath us,
That here I alone 
Stretches a (widest) rope. 
I alone live in emptiness, And here I alone
Hold together the whole world. 
There is no other place in the world so damnable 
That it is I.
We divide and bring to nought (the whole things we have); We regard as worthless 
the stuff around us. 
That which is free of its own accord
Is to be named. To use it, we call it by its (unique) name, 
And mark it by the (unique) symbol, (In this) it is used as all things come to be.
We value what is old: This makes for our usefulness.
We value what is new, And will say that it is all the same.
Can you see that this is so important?
Do not get entangled with the details; 
Hold only to the surface.
<|endoftext|>
When men were not old enough to be masters of the world, a pair of male superiors were attached to a man of average age, i.e., a full captain.
When the latter is abandoned, the present chap is styled a chieftain, the former a lord.
Let us compare these two scenarios: the first describes what is space between the world and itself as on a ladder or road, and what is empty space below the world that could be called (a long) river (if) all is without division, makes stilling a man.
The second describes what is space between the world and itself as the space that remains behind the world, makes stilling what is outside the world.
Therein lies the "fulfillment" of one's service.
We make the name as to what is near, then say that it is the "fulfillment" of "nothing" (without vacancy).
This is not to be confused with its non-fulfillment, for this means its being no longer "empty," which
======================================== SAMPLE 5 ========================================
The treasure that has no name
Is hidden but too valuable to be wasted.
The name of the treasure
Is called the Dao.
<|endoftext|>
What is broken can be improved;
What has been in use can be replaced.
Being is seen without awareness, thus a person can know what is most important.
What is open is entered without disorder, thus a guest can enter without their belongings being stolen.
All these are realized when one understands oneself.
All these are realized when one knows one's self-interest.
Knowing oneself is to know oneself as one is to know one's self-interest.
Knowing one's self-interest is to know self-interest.
Self-interest is indifferent to all outside the self.
It is, therefore, useless; but so precious it can cause great harm if given undue attention.
Thereby the "Way" is described.
It is called "Lao-Tze.
"Lao-Tze is the central square,
The holy people of old were just as it were,
The center of their inner being.
Everything under heaven emanates from it.
But it is undefiled,
The hub of the universe, and the root of all that is on earth.
Now, if we were to know ourselves,
We would know how to realize ourselves,
We would know how to receive self.
To know our self is to know our self; to know self is to know the Self.
To know self is to know the Self.
To know the Self is to know otherness;
To know otherness is to know unity.
Divinity is un-empty space.
To know of itself is to know the truth of all.
To know of itself is to know all-embracing.
To know of the truth of all is to know the eternal.
Knowing the eternal is to be on the way;
To know the way is to know the oneness.
Knowing the oneness is to be on the way;
Being on the way is to be on the Way.
Therefore the Dao is named the Way,
The Way is named Dao.
<|endoftext|>
What is past is useful.
What is in use is replaced.
The face of the one is seen, and the door of the other;
The one is open, and the doorway of the
======================================== SAMPLE 6 ========================================
The Tao, the way of the universe, is profound and impenetrable.
It is inexhaustible, and though we might appear to have plenty,
it's really not enough.
Tao is inexhaustible, and though we may desire to have more,
it is not a matter of desire.
Tao is profound and impenetrable.
It is inexhaustible, and though we might desire to have more,
it is not a matter of desire.
<|endoftext|>
The Principle was created out of nothing, made of nothing, has no borders,
is immortal.
It gives birth to everything it touches and every action of its kind.
We cannot understand it, but there is an extremely simple explanation:
Truly, it is nothingness.
For the reason that all we call "primordialbeing" has no limit;
therefore it continues without end, in the most complete harmony, and this harmony always gives birth to everything.
If one can take this picture of the Principle, there are four kinds of people.
The ordinary person is:
An observer, whose view of the world is nebulous
An observer, who has their eyes on something in the background
One who just feels like moving their feet
And one who has their mind attached to the actions
This last group will have issues.
It contains the least amount of people.
This is why I call this class of people, "Ions."
The spirit inside the Principle is nameless.
I don't know its name.
For all I know, the Principle has a name: 
<|endoftext|>
The universe is like the way it is. It is not formless. It is infinitely subtle. There is no boundary, so it cannot be observed. It was not created, and is therefore not bound by time. This is known as the "soliticity of non-being". From what we know of the universe, it appears as if non-being is natural. In being natural, it does not fight for the choice of the world. This is called the "emptiness of non-being". If I try to understand what the universe is trying to do, it can only be following what we know of the universe; If I try to figure out the rules of the universe, I can only work in this way: The universe is using the Tao to practice Tao,
But the Tao
======================================== SAMPLE 7 ========================================
The space within the body, and its inner and outer qualities,
make the body complete;
It is within the inner qualities that make the inner qualities complete.
<|endoftext|>
Simple as day, yet refined like wax.
Exalted as a valley, yet obscure as an obscure valley.
The pathless as a hole, yet the door of the heart remains.
Pure as a valley and clear as clear water.
These, without power, make us useful.
These without power, make us empty.
Empty but still not depleted, we are filled.
Fill and not empty, and you are always complete.
Therefore it is the way of the Tao;
the building of a hall, the carving of a vessel, the carving of a door,
the way of the inner.
<|endoftext|>
"Easy as day" is in ancient times, yet refined like gold, "unflattering like clay" is like a valley, "impossible to reach as a tunnel" is like a well-closed door, "obscure as a valley" is like an abyss, "without form, mysterious as the space between". Therefore the whole world accepts as being so is like a complete thing. "Extensive as a valley" has the feature of a valley, "impossible to live without possessing and exploiting" has the feature of a well-being. "Empty and easily changed" is the feature of the whole-being. Thus, the whole is what the parts are, "the entire being" is the spontaneous reality. Thus it is that the different aspects of the body and mind conform, transform and develop, reaching its fullest form within. "Thus" means, "Like the Tao, until the end is the eternal."
<|endoftext|>
So beautiful is he, so small, so excellent, so plain, so perfect. He does not see, yet comes to the same depth, he accomplishes his work without words, unassuming, like one who is taking up his work in earnest, without rules, and with no special knowledge. From the depths to the heights, he never travels, never stops. He is like the eternal channel, which has no limit, which, without act, changes no shape. In him you find the only semblance of the mind, the only semblance of life, the very essence of all life. To know him is to understand the universal principle, to live.
<
======================================== SAMPLE 8 ========================================
This is how Tao is real and illuminating.
<|endoftext|>
Every thread of Tao,
sharp and soft,
Comes together in one
Something not yet made,
Soft and hard,
Alive and dead,
Ajar and empty
But there's something in it,
It's the substance of
All under heaven.
Clean and white,
Cranley and smooth.
Its shape is all things,
Its function
Chews and bleeds all things.
This is its power:
To clean and make black.
Treat it with great caution,
Hasten its work.
It is all under heaven's substance,
Its greatness, its greatness,
Its greatness,
Its greatness,
Its greatness,
Its greatness.

Tao is all within,
Tao is all without.
These three are one
Yet separate
Matter still inside,
Being and non-being
Surpassing each other,
Being and non-being,
Surpassing each other,
Being and non-being.
Tao is everywhere;
Its greatness
Becomes all things;
Its greatness
Becomes all things.
The way it is,
The means by which it is,
The way we do,
All of this is but a manifestation of the one source
That illumines and perfects all.
<|endoftext|>
The Way is unchanging and beyond demonstration. Its characteristics are universal, they are useful, they are everlasting, they are vast. Because they are universal, they transcend time, they are infinite, they are one.Because they are useful, they fill a multitude of uses. Because they are everlasting, they return to nothingness. Because they are vast, they fill the world. Because they are one, they control the universe. Because they are vast, they fill the sky, because they are in a state of unadulterated peace. Because they are boundless, they achieve the purpose of the ruler.
<|endoftext|>
<|endoftext|>
The Tao is non-being, non-being cannot be described, no one can be described in words. As it is unfathomable, its qualities can be described. In Tao everything is one and yet hidden. Nothingness. It is the one!Because it is hidden, it is endless.Because it is infinite, it
======================================== SAMPLE 9 ========================================
All of this is revealed by the Tao.
<|endoftext|>
When holding the Principle of all,He is not afraid of loss or gain.Knowing that when everything comes,It is nothing yet,He shapes it;Knowing that when all is there, there is nothing yet,He creates it;Knowing that when everything is good,It is not good yet,He does good.All of these are the same principle.He uses them when the motive is not a desire of his own. He uses them when he cannot do it.Knowing that there is nothing to reduce,He uses them wisely.Being wholly aware of his own safety,He is selfless.He is like an uncarved block of wood,He has no desire to display it.
<|endoftext|>
What things a man regards as the ten thousand things all concur in being non-existent. All things are produced by him, but the very absence of him gives them their existence. The presence of him is their complete being, and therefore they may be thought to be. He employs them, but he does not anticipate in his operation its use. He uses them, but he knows not when to relinquish them, because he is selfless in his actions. He is like a block of wood which has been shaped, and does not desire to display its use.
<|endoftext|>
Things about which one holds fast to the principleAre not hostile; things which he regards as the ten thousand thingsAll concur in not being hostile.All things are produced from the self, and the existence of the self is complete.Therefore he knows that what he does is called benefiting a thingAnd what he does not do is called threatening a thing.This is known as the principle of benefit and benefit that he does not do;That is known as the principle of not doing.The known is complete, and so one can know:Where there is nothing there is expectation.Where there is nothing expectation there is something,And this is called the thing of what is not yet.The being of what is not yet is already known by that which is already known.Therefore it is no mystery to know the principle of benefit;But it is no mystery to know the principle of not doing.Knowledge of benefit may be called the principle of ineligibility.Knowledge of not doing may be called the principle of benefit.Being completely aware of his self,One can master the mysterious nature of things
======================================== SAMPLE 10 ========================================
The Tao of Heaven and Earth
Is always:
Good (pu) and bad alike.
It is like this.
There is nothing where there is stillness.
There is nothing where there is movement.
There is nothing where there is security.
It is like this.
In everything there is peace;
It is in the quiet places
that the fewest people live.
We use them all, like a treasure.
We use it all, like a sham.
We use it all, like a disharmonious tool.
We use it all, like a deluding visitor.
We use it all, like an ugly house.
We are filled with this so that we might use it.
So the Tao may be said to be "Nameless."
<|endoftext|>
The beautiful has been overthrown
by ugly,
The great (great-great) is where nothing can escape.
There is nothing that cannot be removed.
The six doors are made;
When there is nothing to free, the doors remain.
Something hidden is dimmed by brightness,
Something bland is exhausted by its delectation,
Something filled is rejected by emptiness.
Empty space is filled by motion,
Extended is removed by disarray.
This is just what happens when one places himself in the void,
And making himself the centre of the whole.
He uses the small to obtain the great,
He uses the worthless to procure the great.
What is great is his possession,
What is small is his being.
He uses the man and the woman to bring honour to his house.
He uses the year and the year-end as punishes.
Thus does it make a beautiful body.
It is the fair which makes the carriages go,
The fine which makes the guests welcome,
The hundred like a multitude of ill omen;
This is why the world abides by beauty.
Therefore the adept person
'follows what is beautiful,
And as he follows it,
But not what is ugly.
<|endoftext|>
True beauty is then overthrown by truly ugly.
The great is then lost by the small.
The empty space is filled by the noisy.
The small is then abandoned by the large.
Empty space is then used by motion and joy.
Hesitating is then used by exhaustion and confusion.
This
