22	道德經:	曲則全，枉則直，窪則盈，弊則新，少則得，多則惑。 是以聖人抱一為天下式。 不自見，故明；不自是，故彰；不自伐，故有功；不自矜，故長。 夫唯不爭，故天下莫能與之爭。 古之所謂曲則全者，豈虛言哉！誠全而歸之。
	Dao De Jing:	(The increase granted to humility) The partial becomes complete; the crooked, straight; the empty, full; the worn out, new. He whose (desires) are few gets them; he whose (desires) are many goes astray. Therefore the sage holds in his embrace the one thing (of humility) and manifests it to all the world. He is free from self- display, and therefore he shines; from self-assertion, and therefore he is distinguished; from self-boasting, and therefore his merit is acknowledged; from self-complacency, and therefore he acquires superiority. It is because he is thus free from striving that therefore no one in the world is able to strive with him. That saying of the ancients that 'the partial becomes complete' was not vainly spoken: - all real completion is comprehended under it.

Tao Te Ching Chapter 22 - Rivenrock

Jun 25 at 2:42 AM

Chapter 22

Yield, and maintain integrity.
If you want to become whole; let yourself become partial.
If you want to become straight; let yourself become crooked.
If you want to become full; let yourself become empty.
If you want to be reborn; you must let yourself die.
If you want to be given everything; you must give everything up.
The sage accepts the world as the world accepts the Way.
He is free from self-display, and therefore he shines.
Freed from self-assertion; he is distinguished.
Removed from self-boasting; his merit is acknowledged.
Removed from self-complacency; he acquires superiority.
It is because he is free from striving that no one in the world is able to strive with him.
When the ancient Masters said,
"If you want to be given everything, give everything up," they weren't mouthing empty phrases.
Only in being lived by the Tao can you be truly complete.

道德經 十一

11	道德經:	三十輻，共一轂，當其無，有車之用。 埏埴以為器，當其無，有器之用。 鑿戶牖以為室，當其無，有室之用。 故有之以為利，無之以為用。
	Dao De Jing:	(The use of what has no substantive existence) The thirty spokes unite in the one nave; but it is on the empty space (for the axle), that the use of the wheel depends. Clay is fashioned into vessels; but it is on their empty hollowness, that their use depends. The door and windows are cut out (from the walls) to form an apartment; but it is on the empty space (within), that its use depends. Therefore, what has a (positive) existence serves for profitable adaptation, and what has not that for (actual) usefulness.

Tao Te Ching Chapter 11 - Larose Dao De Jing

Mar 25 at 10:27 AM

11

Wei is what we do.
Wu-wei is how we live.
We put a roof over our heads to protect us from the elements.
But it is the space inside where our family grows.
I have a wooden vessel to carry water from my well to my house.
But it is the inside that contains the elixir.
It is what we don't see that makes us full.

Tao Te Ching Chapter 11 - Rivenrock

Dao De Jing

Jun 14 at 10:50 AM

Chapter 11

We join spokes together in a hub,
but it is the centre hole that provides the utility of the wheel.
We form clay into a container,
but it is the emptiness inside
that holds whatever we want.
We build walls for a house,
But it is the empty space inside
that we live in.
Therefore: we work with being,
But it is in non-being that there is true usefulness.

33	道德經:	知人者智，自知者明。 勝人者有力，自勝者強。 知足者富。 強行者有志。 不失其所者久。 死而不亡者壽。
	Dao De Jing:	(Discriminating between attributes) He who knows other men is discerning; he who knows himself is intelligent. He who overcomes others is strong; he who overcomes himself is mighty. He who is satisfied with his lot is rich; he who goes on acting with energy has a (firm) will. He who does not fail in the requirements of his position continues long; he who dies and yet does not perish has longevity.

Tao Te Ching Chapter 33 - Larose

Apr 16 at 7:16 AM

33

Knowledge from a book is intelligence.
Sipping the tea is wisdom.
You already have all you need.

28	道德經:	知其雄，守其雌，為天下谿。為天下谿，常德不離，復歸於嬰兒。 知其白，守其黑，為天下式。為天下式，常德不忒，復歸於無極。 知其榮，守其辱，為天下谷。為天下谷，常德乃足，復歸於樸。 樸散則為器，聖人用之，則為官長，故大制不割。
	Dao De Jing:	(Returning to simplicity) Who knows his manhood's strength, Yet still his female feebleness maintains; As to one channel flow the many drains, All come to him, yea, all beneath the sky. Thus he the constant excellence retains; The simple child again, free from all stains. Who knows how white attracts, Yet always keeps himself within black's shade, The pattern of humility displayed, Displayed in view of all beneath the sky; He is the unchanging excellence arrayed, Endless return to man's first state has made. Who knows how glory shines, Yet loves disgrace, nor ever for it is pale; Behold his presence in a spacious vale, To which men come from all beneath the sky. The unchanging excellence completes its tale; The simple infant man in him we hail. The unwrought material, when divided and distributed, forms vessels. The sage, when employed, becomes the Head of all the Officers (of government); and in his greatest regulations, he employs no violent measures.

28

Be like this valley. 

Accepting sunlight. 

Accepting rain. 

Accepting sages and villains. 

Do this and the Dao will always be with you. 

Know darkness in this valley. 

Know the sunlight. 

The Dao is strong in you. 

Your tools are from a block of wood. 

Keep to the block.

27	道德經:	善行無轍迹，善言無瑕讁；善數不用籌策；善閉無關楗而不可開，善結無繩約而不可解。 是以聖人常善救人，故無棄人；常善救物，故無棄物。是謂襲明。 故善人者，不善人之師；不善人者，善人之資。 不貴其師，不愛其資，雖智大迷，是謂要妙。
	Dao De Jing:	(Dexterity in using the Dao) The skilful traveller leaves no traces of his wheels or footsteps; the skilful speaker says nothing that can be found fault with or blamed; the skilful reckoner uses no tallies; the skilful closer needs no bolts or bars, while to open what he has shut will be impossible; the skilful binder uses no strings or knots, while to unloose what he has bound will be impossible. In the same way, the sage is always skilful at saving men, and so he does not cast away any man; he is always skilful at saving things, and so he does not cast away anything. This is called 'Hiding the light of his procedure.' Therefore the man of skill is a master (to be looked up to) by him who has not the skill, and he who has not the skill is the helper of (the reputation of) him who has the skill. If the one did not honour his master, and the other did not rejoice in his helper, an (observer), though intelligent, might greatly err about them. This is called 'The utmost degree of mystery.'

Tao Te Ching Chapter 27 - Larose 

Wander the lands with no intent on getting somewhere.
Accept anyone the knocks on your door. Give your sandals to someone that would steal them.
The bad that does not value the good and the good that does not love the bad are lost and confused. This is the essential wonder.

22 道德經:		曲則全，枉則直，窪則盈，弊則新，少則得，多則惑。 是以聖人抱一為天下式。不自見，故明；不自是，故彰；不自伐，故有功；不自矜，故長。 夫唯不爭，故天下莫能與之爭。 古之所謂曲則全者，豈虛言哉！誠全而歸之。
	DaoDeJing:	(The increase granted to humility) The partial becomes complete; the crooked, straight; the empty, full; the worn out, new. He whose (desires) are few gets them; he whose (desires) are many goes astray. Therefore the sage holds in his embrace the one thing (of humility) and manifests it to all the world. He is free from self-display, and therefore he shines; from self-assertion, and therefore he is distinguished; from self-boasting, and therefore his merit is acknowledged; from self-complacency, and therefore he acquires superiority. It is because he is thus free from striving that therefore no one in the world is able to strive with him. That saying of the ancients that 'the partial becomes complete' was not vainly spoken: -- all real completion is comprehended under it.

Tao Te Ching Chapter 22 - Larose

22

The ancients used to say, "The one who yields becomes whole."
In giving up everything, you gain everything.
In emptying your mind, it becomes full.
In becoming partial you become whole.
Teach by acting, not by lecture.
Be like the un-carved block.
Do not contend or defend.
Then people will see themselves in you.
Do your work each day then rest.

21	道德經:	孔德之容，唯道是從。 道之為物，唯恍唯惚。 忽兮恍兮，其中有象；恍兮忽兮，其中有物。 窈兮冥兮，其中有精；其精甚真，其中有信。 自古及今，其名不去，以閱衆甫。 吾何以知衆甫之狀哉？以此。
	Dao De Jing:	(The empty heart, or the Dao in its operation) The grandest forms of active force From Dao come, their only source. Who can of Dao the nature tell? Our sight it flies, our touch as well. Eluding sight, eluding touch, The forms of things all in it crouch; Eluding touch, eluding sight, There are their semblances, all right. Profound it is, dark and obscure; Things' essences all there endure. Those essences the truth enfold Of what, when seen, shall then be told. Now it is so; 'twas so of old. Its name - what passes not away; So, in their beautiful array, Things form and never know decay. How know I that it is so with all the beauties of existing things? By this (nature of the Dao).

Tao Te Ching Chapter 21 - Larose

21

You cannot grasp the Dao. Yet the sage is at one with it always.
The sage does not hold firm to concepts, ideas, right or wrong.
The Dao is vague and obscure. It is everything and nothing.
There is no shape, no form. Yet form and shape are born from it.
It is unchanging and has always been. Yet it is always evolving.
All this can be seen within. But do not look.