Therefore the intelligent man adheres to the genuine and discards the superficial. He keeps the fruit rather than the flower, Naturally preferring the one to the other.
39
There are things that have always maintained their own self-activity. The tendency to initiate is, by its self-activity, obviously self-originating. The tendency towards completion is, by its self-activity, always self-perfection. The tendency to maintain integrity, by its self-activity, sustains integrity. The tendency to oppose is, by its self-activity, sufficient for all opposition.
It is by self-activity that all things fulfill themselves. So it is by self-activity that the world is governed. Such is the extent of self-activity.
If the tendency to initiate were not clearly such, it would be ineffective. If the tendency toward completion were not dependable, things would be chaotic. If the tendency to maintain integrity were not persistent, things would disintegrate. If the tendency toward opposition were not sustained, vitality would disappear.
If there were no self-activity, life would cease. If self activity did not govern, then disruption would set in.
The esteemed must depend upon others for their esteem, whereas the unesteemed are self-sufficient. The high must depend on the low for its foundations, whereas the low serves as its own foundation.
Therefore intelligent leaders consider themselves as independent, self-sufficient, and unesteemed. For, must not the unesteemed be the basis for the esteemed?
Therefore the unesteemed are the ultimate in esteem.
One cannot be outstanding when he is alone, and he should not try to be so when he is with others.
40
Nature alternates dynamically. When it completes what it is doing, then it starts all over again.
All that is springs from such alternation.
41
When the intelligent man hears about Nature's alternating ways, he seeks to embody it within himself. The mediocre man sometimes accepts it and sometimes does not.
Unintelligent men scoff at it. Yet this very scoffing at intelligence itself exemplifies Nature's way of alternation.
This is the reason for the old sayings: Nature's brightest day fades into night. Nature's most luxuriant growth ages toward decay. Nature's smoothest plain erodes itself away into rough terrain.
Nature's most harmonious adjustment generates conflict. Nature's most beautiful objects grow dim and ugly. Nature's greatest prize soon becomes despised. Nature's strongest power eventually weakens. Nature's soundest supports gradually rot away. Nature's squarest corners soon become rounded. Nature's grandest structures sooner or later are destroyed. Nature's loudest sounds are finally silenced.
Hence, Nature, although beyond comprehension and description, Knows how to bring about, alternately, all initiating and completing.
42
Nature first begets one thing. The one thing begets another. The two produce a third. In this way, all things are begotten.
Why? Because all things are impregnated by two alternating tendencies, the tendency towards completion and the tendency towards initiation, which acting together, complement each other.
Most men dislike to be considered of no account, lowly, unworthy. Yet intelligent leaders call themselves thus.
For people are admired for their humility and despised for their pride.
There are many other ways of illustrating what I am teaching: "Extremists reach untimely ends." This saying may be taken as a good example.
43
That which is most yielding eventually overcomes what is most resistant. That which is not becomes that which is. Acting without coercing or being coerced is best.
Guiding by example rather than by words is most successful. Such simple truths are so hard to understand.
44
Esteem by others or self-esteem, which is better? To value things or to value yourself, which is better? To have more or to have less, which is worse?
The more you have, the more you have to lose. The more you value things, the less you value your self. The more you depend on others for esteem, the less you are self-sufficient.
He who knows how to discriminate wisely avoids danger, And continues safely on his way.
45
What is most complete is still incomplete: Yet it is as complete as it can be. That which has achieved the most, still has the whole of its future yet to be achieved: Hence it will not stop achieving.
Make a thing as straight as possible; Yet it is still crooked or will become crooked. Acquire the greatest skill; And there will still be endless skill to be acquired. Develop the greatest power of expression; And there will be much that is unexpressed and inexpressible.
The same may be said about activity and passivity and cold and heat. Only he who fully accepts these alternations is the best guide for all to follow.
46
When what is natural prevails in human affairs, horses forced to train for racing are returned to the fertile pastures. When artificiality prevails in human affairs, horses are trained for war and are restricted to walled enclosures.
There is no greater evil than desiring to change others - (to take from or give to others what they do not, of their own accord, want to give or take). There is no greater misfortune than desiring to change oneself - being discontented with one's lot. There is no greater vice than desiring to change things - (to possess, control, or reconstruct their natures).
Only he who is satisfied with whatever satisfactions his own nature provides for him is truly satisfied.
47
Without going out-of-doors, one can know all he needs to know. Without even looking out of his window, one can grasp the nature of everything. Without going beyond his own nature, one can achieve ultimate wisdom.
Therefore the intelligent man knows all he needs to know without going away, And he sees all he needs to see without looking elsewhere, And does all he needs to do without undue exertion.
48
While day by day the overzealous student stores up facts for future use, He who has learned to trust nature finds need for ever fewer external directions.
He will discard formula after formula, until he reaches the conclusion: Let Nature take its course. By letting each thing act in accordance with its own nature, everything that needs to be done gets done.
The best way to manage anything is by making use of its own nature; For a thing cannot function properly when its own nature has been disrupted.
49
The intelligent man is not willful. He accepts what others will for themselves as his will for them.
Those who appear as good, he accepts, And those who appear as bad, he accepts; For Nature accepts both.
Those who appear faithful, he accepts, And those who appear unfaithful, he accepts; For Nature accepts both.
The intelligent man treats every kind of nature impartially, And will good to one as much as the another. All people admire the intelligent man, Because he regards them all as a mother regards her children.
50
It is natural for man to be born and to die. And it it natural for each of his parts to be born and to die and to evolve through its life cycle.
Why do men become so perturbed and anxious to prolong the life of each part when endangered? The truth is that whatever is natural is good.
Since it is natural for man to dies anyway, being assisted by horn or claw or spear in bringing about his death in no way endangers his nature.
No wild buffalo horn can change the course of Nature. No tiger's claw can act unnaturally. No soldier's spear can go against Nature. Why? Because death is natural, but Nature cannot die.
51
Nature produces things, and intelligence guides them. Although different in kind, each thing has its own self-sufficient intelligence to guide it. Nothing can fail to emulate Nature and intelligence by embodying them within its own life. Such emulation is not demanded, but occurs of its own accord.
Nature originates and suckles, rears and develops, protects and provides for, and guides and perfects all things.
Whatever is produced, Nature accepts it for what it is. However it behaves, Nature lets it follow its own way. Whatever its fortune, Nature injects no external interference. Such is Nature's marvelous sagacity.
52
Nature, because it has mothered all, may be regarded as Mother Nature.
He who understands Mother Nature, understands her children. But to avoid the children's mistakes, one should follow close to Mother Nature herself, If throughout his life he desires a safe guide.
If one remains silent and keeps to himself, he will not fail to fulfill his life;
But is he gives advice and meddles in others' affairs, he invites trouble.
If you see what is small as it sees itself, And accept what is weak for what strength it has, and use what is dim for the light it gives, Then all will go well.
This is called acting naturally.
53
Let us be intelligent and follow Nature itself. Let us not stray.
Nature's way is simple and easy, but men prefer the intricate and artificial.
When they congregate in artistically engineered cities, and neglect their farms, their food supply is cut off.
When they bedeck themselves with ornaments and weapons, and display their fancy foods and rich properties, they thereby invite thievery. This is acting unnaturally.
54
What is deeply rooted in Nature cannot be uprooted. He who embraces Nature's way as his own will not easily go astray; And his children and grandchildren will continue to emulate him.
If one embodies Nature's way in his own life, he will be genuinely intelligent. If he establishes it in his family, his home life will be felicitous. If he cultivates it in he community, his future will be prosperous. If he fosters it in his state, his future will be auspicious. If he inspires in in the whole country, his benefit will become universal. Thus one's own individual life serves as an example for other individuals.
One's family life serves as an example for other individuals. One's family life serves as a model for other families. One's community serves as a standard for other communities. One's state serves as an ideal for other states.
How do I know all this? It is obvious.
55
He who is intelligent is like a little child. Poisonous insects do not sting him. Ferocious beasts do not attack him. Wild birds do not claw him. His bones are soft, his muscles weak, yet is grip is strong.
Because he has no urge for sexual union, he is fully satisfied. His vitality is intact.
He can cry all day without getting hoarse. His existence is harmonious. To know such harmony is to be in accord with Nature.
To be in accord with Nature is to be achieving the goal of life. But to seek excitement is to invite calamity. Those too eager for activity soon become fatigued.
For when things exhaust their vigour, they age quickly. Such impatience is against Nature. What is against Nature dies young.
56
He who is wise keeps silent. He who advises is a fool.
The wise man ts his mouth, Closes his doors, Curbs his anxieties, Withdraws from entanglements, Remains untempted by attractions, And retains his self-sufficiency.
Nature is profoundly impartial. It cannot be persuaded by pampering, Nor dissuaded by scoffing. It cannot be tempted by bribes, Nor influenced by injury. It cannot be cajoled by flattery, Nor chagrined by slander. Thus it is the most reliable thing in the world.
57
A good leader guides by example; A bad leader resorts to force and intrigue. Everything gains by noninterference. How do I know this?
Consider the evidence: The more restrictions and taxes there are, the poorer the people become. The more weapons people possess, the more they fight.
The more complicated machines become, the greater the danger from mechanical accident. The more laws are enacted and taxes assessed, the greater the number of law-breakers and tax-evaders.
This is why the intelligent man concludes: When I attend to my own business, other people are able to attend to theirs. When I exemplify self-reliance, other people will devote themselves to the exercise of their own intelligence.
When I make no demands upon them, other people themselves will prosper. When I express no desire to interfere in their lives, others will become genuinely self-sufficient.
58
When government governs little, people are happy. When government governs much, people are miserable.
Thus happiness depends on little, And misery depends on much.
What does the desire to govern come to? To restrict interferers is itself interference. So attempts to increase happiness end only in misery. Mankind has been foolish for so long a time!
The intelligent man knows what is best, but does not make others conform. He knows directions, but does not direct. He pursues the straightest way to the goal, but does not urge others to deviate from their course. He is enlightened, but he cares not whether others see his light.
59
In managing men or anything else, the intelligent man uses self-restraint. Only by self-restraint can one forestall trouble.
Forestalling trouble strengthens one's position. Such strengthened position enables one to withstand everything. Withstanding everything, one remains unchallenged.
Being unchallenged, one governs easily. Because he embodies Mother Nature within himself, he retains a sound position.
This is the way to be deeply rooted and firmly based, And durable and long-lived.
60
Whether governing a big country or cooking a little fish, follow Nature's way and no evil tendencies will get control.
This does not mean that the dangers of evils can be eliminated entirely, but only that they will cease to harm men.
When ordinary men are unharmed, their leaders are unharmed.
And when nobody harms anybody, perfect harmony prevails.
61
To be great, a state must be passively receptive, like the ocean which accepts whatever the rivers bring into it, or like the feminine which always submits to the masculine. Recall how the female always overcomes the male by means of her passivity. Passivity is submissiveness.
Thus the great state places itself at the service of a small state before before it absorbs the small state. And a small state must serve the interests of the great state before it can be taken into the great state.
Hence, some submit in order to take, while others submit in order to be taken.
When a great state desires to have more people, and a small state desires to be protected,
