good faith, while oft-times the source of disorder. Knowledge of externals is but a showy ornament of Tao, while oft-times the beginning of imbecility.
Therefore the truly great man takes his stand upon what is solid, and not upon what is superficial; upon what is real, and not upon what is ornamental. He rejects the latter in favour of the former.
When the superior scholar hears of Tao, he diligently practises it. When the average scholar hears of Tao, he sometimes retains it, sometimes loses it. When the inferior scholar hears of Tao, he loudly laughs at it. Were it not thus ridiculed, it would not be worthy of the name of Tao.
He who is enlightened by Tao seems wrapped in darkness. He who is advanced in Tao seems to be going back. He who walks smoothly in Tao seems to be on a rugged path.
The man of highest virtue appears lowly. He who is truly pure behaves as though he were sullied. He who has virtue in abundance behaves as though it were not enough. He who is firm in virtue seems like a skulking pretender. He who is simple and true appears unstable as water.
If Tao prevails on earth, horses will be used for purposes of agriculture. If Tao does not prevail, war-horses will be bred on the common.
If we had sufficient knowledge to walk in the Great Way, what we should most fear would be boastful display.
The Great Way is very smooth, but the people love the by-paths.
Where the palaces are very splendid, there the
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