Laozi

^1:1 The Way that can be put in­to words is not the con­stant Way.

^2:1 As soon as eve­ry­one in the world knows beau­ty as beau­ty, there is al­ready ug­li­ness. ² As soon as eve­ry­one knows good as good, there is bad.

^2:3 Be­ing and non­be­ing pro­duce each oth­er; ⁴ dif­fi­cult and easy com­plete each oth­er; ⁵ long and short shape each oth­er; ⁶ high and low fill each oth­er; ⁷ note and voice har­mo­nize with each oth­er; ⁸ front and back fol­low each oth­er: ⁹ these are con­stant.

^2:10 There­fore, the sage dwells in the work of nonforced ac­tion, ¹¹ and practices word­less teach­ing. ¹² All things a­rise, but he does­nʼt start them; ¹³ he acts on their be­half, but does­nʼt make them de­pend­ent; ¹⁴ he succeeds, but does­nʼt dwell on it. ¹⁵ Itʼs on­ly be­cause he does­nʼt dwell on it, that it does­nʼt leave.

^3:1 By not el­e­vat­ing the wor­thy, you keep the peo­ple from con­ten­tion. ² By not valuing rare treasures, you keep the peo­ple from steal­ing. ³ By not displaying what is de­sir­a­ble, you keep the peo­ple from con­fu­sion.

^3:4 There­fore, the sage governs by clear­ing the peopleʼs minds, but fill­ing their bellies; weakening their am­bi­tions, but strength­en­ing their bones.

^3:5 He con­stant­ly keeps the peo­ple with­out cun­ning and with­out desires ⁶ so that the in­tel­lec­tu­als wonʼt dare to med­dle. ⁷ Act with­out forc­ing, then eve­ry­thing is governed prop­er­ly.

^7:5 The sage puts him­self in the back­ground yet finds him­self in the fore­ground; ⁶ puts him­self out of mind yet finds him­self cared for. ⁷ Is­nʼt it be­cause heʼs self­less that ⁸ heʼs able to achieve his self-interest?

^8:1 The highest good is like wa­ter. ² Waterʼs good­ness is that it benefits all things, ³ yet it strives to dwell in the places that the crowd hates, ⁴ there­fore it co­mes close to the Way.

^8:6 In a dwell­ing, its good­ness is lo­ca­tion; ⁷ in a mind, depth; ⁸ in giv­ing, be­ing like Heav­en; ⁹ in speak­ing, sin­cer­i­ty; ¹⁰ in gov­ern­ment, or­der; ¹¹ in han­dling af­fairs, abil­i­ty; ¹² in ac­tion, time­li­ness.

^8:13 Be­cause there is no con­ten­tion, there is no blame.

^9:1 If you hold and over­fill a cup, itʼs not as good as stop­ping short. ² If you ham­mer and over­sharp­en a blade, you canʼt main­tain it for long. ³ If gold and jade fill your rooms, no one is able to pro­tect it. ⁴ If sta­tus and wealth lead to ar­ro­gance, you bring dis­as­ter up­on your­self.

^9:5 When the work is done, with­draw; this is the Way of Heav­en.

^11:1 Thir­ty spokes come to­geth­er at one hub, ² but itʼs the emp­ti­ness in­side the hub that makes it use­ful to the cart. ³ We form clay in­to a pot, ⁴ but itʼs the emp­ti­ness in­side that makes the clay pot use­ful. ⁵ We chis­el out doors and windows to make a room, ⁶ but itʼs the emp­ti­ness in­side that makes the room use­ful.

^11:7 There­fore, what is pres­ent brings ben­e­fit, ⁸ but what is ab­sent makes it use­ful.

^15:1 In an­tiq­ui­ty, those who were good at the Way ² were sub­tle, won­der­ful, mys­te­ri­ous, pen­e­trat­ing, and too deep to know. ³ Be­cause they canʼt be known, weʼre forced to de­scribe their ap­pear­ance: ⁴ Hes­i­tant, as if cross­ing a riv­er in win­ter. ⁵ A­lert, as if fearing the neighbors on all sides. ⁶ Sol­emn, like a visiting guest. ⁷ Yield­ing, like ice about to melt. ⁸ Gen­u­ine, like un­carved wood. ⁹ O­paque, like mud­dy wa­ter. ¹⁰ Vast, like a val­ley.

^15:11 If mud­dy wa­ter is still, it grad­u­al­ly be­comes clear. ¹² If some­thing at rest is moved, it grad­u­al­ly co­mes to life.

^17:1 With the very best rulers, those be­low on­ly know that the rulers ex­ist, ² the next best are the rulers they love and praise, ³ next are the rulers they fear, ⁴ and the worst are the rulers they de­spise.

^17:7 When the task is ac­com­plished and the work is done, all the com­mon peo­ple say, “We did it our­selves.”

^18:1 Itʼs when the great Way is aban­doned that be­nev­o­lence and right­eous­ness ap­pear. ² Itʼs when learn­ing and clev­er­ness e­merge that the great hy­poc­ri­sy ap­pears. ³ Itʼs when fam­i­ly re­la­tion­ships are not har­mo­ni­ous that fil­ial pi­e­ty and pa­ren­tal com­pas­sion ap­pear. ⁴ Itʼs when the coun­try is con­fused and cha­ot­ic that up­right officials ap­pear.

^19:5 Dem­on­strate plain­ness, em­brace sim­plic­i­ty, have lit­tle self­ish­ness and few desires.

^22:1 Bent over then pre­served whole; ² crook­ed then straight; ³ hol­low then filled; ⁴ worn out then renewed; ⁵ hav­ing lit­tle then sat­is­fied; ⁶ hav­ing much then con­fused. ⁷ There­fore, the sage holds to the one and be­comes shep­herd to the world.

^22:8 He does­nʼt pro­mote him­self, so heʼs ac­knowl­edged. ⁹ He does­nʼt dis­play him­self, so he shines bright­ly. ¹⁰ He does­nʼt brag about him­self, so he has mer­it. ¹¹ Heʼs not boast­ful, so he can en­dure. ¹² Itʼs on­ly be­cause he does­nʼt con­tend that no one can con­tend with him.

^23:1 Itʼs nat­u­ral to speak rare­ly. ² A vi­o­lent wind does­nʼt last all morn­ing. ³ A tor­ren­tial rain does­nʼt last all day. ⁵ If heav­en and earth canʼt sus­tain it for long, how much less can man?

^24:1 He who blows hard canʼt stand. ² He who promotes him­self is­nʼt ac­knowl­edged. ³ He who displays him­self does­nʼt shine bright­ly. ⁵ He who brags about him­self has no mer­it. ⁶ He who boasts about him­self wonʼt en­dure. ⁸ These are so de­spised that e­ven those who want things donʼt abide them.

^27:1 A skill­ful trav­el­er leaves no ruts or tracks. ² A skill­ful speak­er makes no slips or gaffes. ³ A skill­ful count­er needs no tallies or papers.

^27:6 The sage is al­ways skill­ful at sav­ing peo­ple, and nev­er aban­dons any­one; ⁷ with things, he nev­er aban­dons val­u­a­ble prop­er­ty.

^27:9 Skill­ful peo­ple are the teachers of skill­ful peo­ple; ¹⁰ un­skilled peo­ple are the raw ma­te­ri­als of skill­ful peo­ple. ¹¹ He who does­nʼt val­ue his teach­er and cher­ish his raw ma­te­ri­als is great­ly con­fused, no mat­ter how clev­er he is.

^29:1 Those who want to take the world and rule it, ² I see that they wonʼt suc­ceed. ³ The world is a sa­cred ves­sel, ⁴ and it canʼt be ruled. ⁵ Those who rule it ru­in it. ⁶ Those who hold it lose it.

^29:7 Itʼs the na­ture of things that some lead and some fol­low, ⁸ some blow hot and some blow cold, ⁹ some are strong and some are weak, ¹⁰ some cul­ti­vate and some de­te­ri­o­rate. ¹¹ There­fore the sage avoids extremes, ar­ro­gance, and ex­trav­a­gance.

^30:1 Those with the Way who as­sist the rul­er donʼt use the force of arms to con­quer the world; ² such methods would on­ly back­fire. ³ Wher­ev­er armies camp, brambles and thorns will grow.

^30:5 A skill­ful lead­er achieves results then stops, ⁶ and does­nʼt use the oc­ca­sion to sieze pow­er. ⁷ He achieves results with­out ar­ro­gance. ⁸ He achieves results with­out prais­ing his deeds. ⁹ He achieves results with­out boasting. ¹⁰ He achieves results on­ly as a last re­sort.

^31:1 The mil­i­tary is an om­i­nous in­stru­ment. ² Itʼs so de­spised that e­ven those who want things donʼt abide it.

^31:5 The mil­i­tary is an om­i­nous in­stru­ment, ⁶ so on­ly use it as a last re­sort; ⁷ with calm de­tach­ment is best. ⁸ Donʼt glo­ri­fy it; ⁹ to glo­ri­fy it would be to de­light in kill­ing peo­ple. ¹⁰ He who delights in kill­ing peo­ple canʼt achieve his am­bi­tions in the world. ¹⁶ When many peo­ple have been killed, ¹⁷ weep for them with sor­row. ¹⁸ When the war has been won, treat it like a fu­ner­al cer­e­mo­ny.

^33:1 He who knows others is in­tel­li­gent; ² he who knows him­self is en­light­ened. ³ He who overcomes others is force­ful; ⁴ he who overcomes him­self is pow­er­ful. ⁵ He who knows con­tent­ment is rich.

^34:1 The Way floats and drifts; ² it can go left or right. ⁴ When the task is ac­com­plished and the work is done, it claims no cred­it.

^34:5 All things turn to it ⁶ and yet it does­nʼt act as their mas­ter, ⁸ so it can be called a small thing.

^34:9 All things turn to it ¹⁰ and yet it does­nʼt act as their mas­ter, ¹¹ so it can be called a great thing.

^34:12 Thatʼs why the sage is able to ac­com­plish great things: ¹³ he does­nʼt try to do great things, there­fore he ac­com­plishes great things.

^35:3 Com­ing to you, the world suffers no harm, but finds safe­ty and peace.

^35:4 Pass­ing travelers will stop for mu­sic and food. ⁵ But if the Way were de­scribed, ⁶ it would seem in­sip­id and with­out fla­vor. ⁷ When you look at it, itʼs not suf­fi­cient to be seen; ⁸ when you lis­ten to it, itʼs not suf­fi­cient to be heard; ⁹ yet when you use it, it canʼt be exhausted.

^36:1 If you want to shrink some­thing, ² it must first be ex­pand­ed; ³ if you want to weak­en some­thing, ⁴ it must first be strength­ened; ⁵ if you want to leave some­thing, ⁶ it must first be joined; ⁷ if you want to take some­thing a­way, ⁸ it must first be giv­en.

^38:1 A man of su­pe­ri­or vir­tue does­nʼt cling to vir­tue, ² there­fore he has true vir­tue. ⁵ A man of su­pe­ri­or vir­tue acts with­out force, ⁶ and with­out an a­gen­da.

^38:16 Af­ter los­ing the Way there is vir­tue; ¹⁷ af­ter los­ing vir­tue there is be­nev­o­lence; ¹⁸ af­ter los­ing be­nev­o­lence there is right­eous­ness; ¹⁹ af­ter los­ing right­eous­ness there is pro­pri­e­ty.

^38:20 As for pro­pri­e­ty, itʼs a thin ve­neer of loy­al­ty and sin­cer­i­ty, ²¹ and the be­gin­ning of dis­or­der.

^38:24 There­fore, a tru­ly great man dwells in the thick sub­stance, ²⁵ not in the thin ve­neer; ²⁶ in the fruit, not in the flow­er.

^43:1 The softest, most pli­a­ble thing in the world ² runs rough­shod over the hardest, most sol­id thing in the world. ³ That which has no sub­stance enters in­to that which has no openings. ⁴ Thatʼs how I know the benefits of nonforced ac­tion.

^43:5 Teachings that use no words, ⁶ and the benefits of nonforced ac­tion: ⁷ few in the world can un­der­stand them.

^44:4 Ex­ces­sive at­tach­ment co­mes at great cost, ⁵ and great ac­cu­mu­la­tion leads to heavy loss. ⁶ There­fore, know­ing con­tent­ment avoids dis­grace, ⁷ and know­ing when to stop avoids dan­ger; ⁸ thus you can en­dure for a long time.

^46:1 When the world has the Way, ² fi­ne hors­es are rel­e­gat­ed to fer­ti­liz­ing the fields. ³ When the world lacks the Way, ⁴ warhorses are bred just out­side the city walls.

^46:5 There is no greater crime than de­sire; ⁶ no greater dis­as­ter than be­ing dis­con­tent; ⁷ no greater fault than want­ing more. ⁸ There­fore, the sat­is­fac­tion that co­mes from be­ing con­tent is last­ing sat­is­fac­tion.

^47:1 You donʼt have to go out the door to know the world. ² You donʼt have to peek out the win­dow to know the Way of Heav­en. ³ The far­ther you go, the less you know.

^47:4 There­fore the sage does­nʼt trav­el but knows; ⁵ does­nʼt look, but discerns; ⁶ and does­nʼt do, but succeeds.

^48:1 He who pursues learn­ing gains some­thing each day. ² He who hears the Way loses some­thing each day. ³ He loses, and loses again, un­til he acts with­out force. ⁴ He acts with­out force and yet noth­ing is left un­done.

^48:5 If you want to rule the world, con­stant­ly a­void in­ter­fer­ing with it. ⁶ If you in­ter­fere, youʼre un­fit to rule the world.

^49:1 The sage con­stant­ly has no mind of his own. ² He takes the mind of the peo­ple as his mind.

^49:3 Heʼs good to good peo­ple ⁴ and al­so good to bad peo­ple, ⁵ thus he gains in good­ness. ⁶ He trusts trust­wor­thy peo­ple ⁷ and al­so trusts un­trust­wor­thy peo­ple, ⁸ thus he gains in trust.

^53:1 If I had the least bit of knowl­edge, ² I would walk on the great Way ³ and my on­ly fear would be straying from it. ⁴ The great Way is very much lev­el, ⁵ but peo­ple very much pre­fer moun­tain trails.

^53:6 The court is full of splen­dor, ⁷ but the fields are full of weeds, ⁸ and the granaries are full of noth­ing; ⁹ their clothes are em­broi­dered and col­or­ful, ¹⁰ their belts have sharp swords, ¹¹ theyʼre stuffed with food, ¹² and have mon­ey and pos­ses­sions in ex­cess: ¹³ this is called rob­bery, ¹⁴ and rob­bery is cer­tain­ly not the Way.

^56:1 Those who know it, donʼt talk about it; ² those who talk about it, donʼt know it.

^57:1 Gov­ern the state with jus­tice, ² de­ploy the mil­i­tary with sur­prise, ³ and take the world with­out in­ter­fer­ence. ⁴ How do I know this? From the fol­low­ing:

^57:5 The world has many pro­hi­bi­tions and taboos, ⁶ and yet the peo­ple are full of pov­er­ty. ⁷ The peo­ple have many ben­e­fi­cial tools, ⁸ and yet the state and fam­i­ly are in­creas­ing­ly faint. ⁹ Peo­ple have many clev­er tricks, ¹⁰ and yet strange things in­creas­ing­ly hap­pen. ¹¹ The laws are in­creas­ing­ly pub­li­cized, ¹² and yet there are many thieves and robbers.

^57:13 There­fore, in the words of the sage: ¹⁴ “I act with­out force, and the peo­ple trans­form them­selves. ¹⁵ I en­joy qui­et, and the peo­ple cor­rect them­selves. ¹⁶ I donʼt intefere, and the peo­ple pros­per them­selves. ¹⁷ I have no desires, and the peo­ple sim­pli­fy them­selves.”

^58:5 Good for­tune perch­es on mis­for­tune; ⁶ mis­for­tune lurks be­neath good for­tune. ⁷ Who knows where it will end?

^58:8 Noth­ing is ob­vi­ous. ⁹ Ob­vi­ous again be­comes sur­pris­ing; ¹⁰ good again be­comes mon­strous. ¹¹ The peo­ple have been con­fused for a long time.

^59:1 In governing the peo­ple and serv­ing Heav­en, ² there is noth­ing like fru­gal­i­ty. ³ On­ly with fru­gal­i­ty can you sub­mit ear­ly. ⁴ Sub­mit­ting ear­ly is called re­peat­ed­ly ac­cu­mu­lat­ing vir­tue. ⁵ If you re­peat­ed­ly ac­cu­mu­late vir­tue, then there is noth­ing you canʼt over­come.

^62:2 The Way is the treas­ure of a good man, ³ and the shel­ter of a bad man.

^62:6 E­ven if a man is bad, how can you aban­don him?

^62:7 At the emperorʼs cor­o­na­tion, ⁹ of­fer­ing jade discs brought in by a team of hors­es ¹⁰ is not as good as sit­ting still and of­fer­ing this Way.

^62:11 Why was this Way so val­u­a­ble to the an­cients? ¹² Is­nʼt it said, “Those who seek, with this will ob­tain, ¹³ and those who have guilt, with this will es­cape”? ¹⁴ There­fore itʼs the most val­u­a­ble thing in the world.

^63:1 Act with­out forc­ing, ² serve with­out in­ter­fer­ing, ³ sa­vor the fla­vor­less, ⁴ con­sid­er the small as great and the few as many, ⁵ re­spond to re­sent­ment with vir­tue.

^63:6 Plan for some­thing dif­fi­cult while itʼs still easy. ⁷ Deal with some­thing great while itʼs still small. ⁸ The dif­fi­cult things of the world start off easy. ⁹ The great things of the world start off small. ¹⁰ There­fore, the sage nev­er does great things, ¹¹ and thus he is able to ac­com­plish great things.

^63:12 He who makes promises light­ly is sure to have lit­tle trust, ¹³ and he who treats many things as easy is sure to have many difficul­ties. ¹⁴ There­fore, the sage treats things as dif­fi­cult, ¹⁵ and thus, in the end, noth­ing is dif­fi­cult.

^64:1 Itʼs easy to hold whatʼs at rest. ² Itʼs easy to plan for what has­nʼt be­gun. ³ Itʼs easy to break what is brit­tle. ⁴ Itʼs easy to scat­ter what is ti­ny. ⁵ Deal with it be­fore it happens; ⁶ man­age it be­fore itʼs cha­ot­ic.

^64:7 A tree thatʼs thick e­nough to em­brace rises from a ti­ny shoot. ⁸ A ter­race thatʼs nine stories tall rises from a heap of earth. ⁹ A wall thatʼs three hun­dred yards high begins at the ground be­neath your feet.

^64:10 Those who rule it ru­in it. ¹¹ Those who hold it lose it. ¹² There­fore, the sage rules noth­ing and thus ruins noth­ing. ¹³ He holds on to noth­ing and thus loses noth­ing.

^64:14 Peo­ple u­su­al­ly fail in their endeavors on the verge of suc­cess. ¹⁵ There­fore we say, “If youʼre as care­ful at the end as you are at the be­gin­ning, ¹⁶ youʼll have no fail­ure.”

^64:17 The sage desires not to de­sire, ¹⁸ and does­nʼt val­ue goods that are hard to ob­tain; ¹⁹ he learns not to study, ²⁰ and returns to what the mul­ti­tude has passed over. ²¹ He could help all things to be nat­u­ral, ²² but dares not do it.

^66:1 The rivers and lakes are able to be the kings of the valleys ² be­cause of their skill at be­ing low. ⁴ There­fore, want­ing to be above the peo­ple, the sage must speak to them hum­bly from be­low; ⁵ want­ing to be be­fore the peo­ple, he must put him­self be­hind them. ⁶ There­fore, he dwells above them yet the peo­ple donʼt feel that heʼs a bur­den. ⁷ He dwells be­fore them yet the peo­ple donʼt feel that heʼs an ob­struc­tion. ⁸ Eve­ry­one in the world delights in pro­mot­ing him and nev­er tires of him.

^66:9 Itʼs be­cause he does­nʼt con­tend ¹⁰ that no one in the world can con­tend with him.

^67:4 I con­stant­ly have three treasures which I hold and treas­ure: ⁵ the first is com­pas­sion, ⁶ the second is fru­gal­i­ty, ⁷ the third is not dar­ing to be pre­em­i­nent in the world. ⁸ Itʼs be­cause of com­pas­sion that I can be cou­ra­geous; ⁹ itʼs be­cause of fru­gal­i­ty that I can be gen­er­ous; ¹⁰ itʼs be­cause of not dar­ing to be pre­em­i­nent in the world that I can be head of all things.

^67:11 Now, aban­don­ing com­pas­sion to be cou­ra­geous, ¹² aban­don­ing fru­gal­i­ty to be gen­er­ous, ¹³ aban­don­ing the rear to be in front: ¹⁴ this is courting death.

^68:1 A skill­ful war­ri­or does­nʼt show his might. ² A skill­ful fight­er does­nʼt get an­gry. ³ A skill­ful vic­tor does­nʼt en­gage his en­e­my. ⁴ A skill­ful em­ploy­er places him­self be­low others.

^73:1 Those who are brave in dar­ing will die; ² those who are brave in cau­tion will live. ³ In these two cases, one is ben­e­fi­cial and the oth­er is harm­ful. ⁴ Who un­der­stands why Heav­en hates what it does?

^73:6 The Way of Heav­en does­nʼt fight yet wins skill­ful­ly, ⁷ does­nʼt speak yet responds skill­ful­ly, ⁸ is­nʼt summoned yet co­mes on its own, ⁹ is at ease yet plans skill­ful­ly.

^73:10 The net of Heav­en is vast; it has a coarse mesh yet noth­ing slips through.

^75:1 The peo­ple starve be­cause those above con­sume too much in taxes. ² The peo­ple re­bel be­cause those above in­ter­fere. ³ The peo­ple scoff at death be­cause those above de­mand so much from life.

^76:1 While liv­ing, a man is sup­ple and soft, ² but once dead, he is hard and rig­id. ³ While liv­ing, all things, grasses, and trees are sup­ple and crisp, ⁴ but once dead, they are withered and dry.

^76:5 There­fore it is said: those who are hard and rig­id are the followers of death; ⁶ those who are sup­ple and soft are the followers of life. ⁷ There­fore, a rig­id ar­my wonʼt win, ⁸ and a rig­id tree will snap.

^77:1 The Way of Heav­en is like an arch­er draw­ing his bow. ² If itʼs too high, he presses down; if itʼs too low, he lifts up; ³ if there is ex­cess, he reduces it; ⁴ if there is not e­nough, he adds to it. ⁵ The Way of Heav­en is al­so to re­duce what has ex­cess and add to what does­nʼt have e­nough.

^77:6 The Way of man is dif­fer­ent: ⁷ he reduces what does­nʼt have e­nough and offers it to that which has ex­cess.

^77:8 Who can have ex­cess and of­fer it to Heav­en? ⁹ On­ly he who has the Way.

^77:10 There­fore, the sage takes actions with­out claiming the results; ¹¹ he succeeds with­out dwell­ing on it; ¹² sim­i­lar­ly, he does­nʼt de­sire to make a dis­play of his wor­thi­ness.

^79:1 When har­mo­ny is made af­ter great re­sent­ment, ² there is al­ways some re­sent­ment remaining. ³ How can this be con­sid­ered good? ⁴ There­fore, the sage keeps his part of the con­tract, but makes no demands on the oth­er par­ty.

^79:7 The Way of Heav­en has no fa­vor­ites, ⁸ itʼs con­stant­ly on the side of the good man.

^80:1 Let there be a small state with few peo­ple. ² Let them have pow­er­ful tools and not use them. ³ Let the peo­ple take death se­ri­ous­ly and not mi­grate far a­way. ⁴ There are boats and vehicles but no rea­son to ride them. ⁵ There are ar­mor and weapons but no rea­son to pa­rade them. ⁶ Let the peo­ple keep their records with knot­ted string again. ⁷ Their food is sweet, ⁸ their clothes are beau­ti­ful, ⁹ their homes are se­cure, ¹⁰ and their cus­toms are en­joy­a­ble.

^80:11 Neigh­bor­ing states can see each oth­er, ¹² they can hear each otherʼs dogs and roosters, ¹³ yet the peo­ple grow old and die ¹⁴ with­out any deal­ings be­tween each oth­er.

^81:1 Cred­i­ble words arenʼt el­o­quent; ² el­o­quent words arenʼt cred­i­ble. ³ The skill­ful arenʼt polymaths; ⁴ those who are polymaths arenʼt skill­ful. ⁵ Those who know arenʼt learn­ed; ⁶ the learn­ed donʼt know.

^81:7 The sage ac­cu­mu­lates noth­ing. ⁸ The more he does for others, the greater his pos­ses­sions. ⁹ The more he gives to others, the greater his abun­dance.

^81:10 There­fore, the Way of Heav­en is to ben­e­fit with­out harming. ¹¹ The Way of the sage is to act with­out contending.