A contented man knows himself to be
more precious even than fame,
and so, obscure, remains.
He who is more attached to wealth
than to himself,
suffers more heavily from loss.
He who knows when to stop, might lose,
but in safety stays.
45
CHANGES
In retrospect, even those accomplishments
which seemed perfect when accomplished,
may seem imperfect and ill formed,
but this does not mean that such accomplishments
have outlived their usefulness.
That which once seemed full,
may later empty seem,
yet still be unexhausted.
That which once seemed straight
may seem twisted when seen once more;
intelligence can seem stupid,
and eloquence seem awkward;
movement may overcome the cold,
and stillness, heat,
but stillness in movement
is the way of the Tao.
46
MODERATING DESIRE AND AMBITION
When the way of nature is observed,
all things serve their function;
horses drawing carts, and pulling at the plough.
But when the natural way is not observed,
horses are bred for battle and for war.
Desire and wanting cause discontent,
whilst he who knows sufficiency
more easily has what he requires.
47
DISCOVERING THE DISTANT
The Tao may be known and observed
without the need of travel;
the way of the heavens might be well seen
without looking through a window.
The further one travels,
the less one knows.
So, without looking, the sage sees all,
and by working without self-advancing thought,
he discovers the wholeness of the Tao.
48
FORGETTING KNOWLEDGE
When pursuing knowledge,
something new is acquired each day.
But when pursuing the way of the Tao,
something is subtracted;
less striving occurs,
until there is no striving.
When effort is uncontrived,
nothing is left undone;
the way of nature rules
by allowing things to take their course,
not by contriving to change.
49
THE VIRTUE OF RECEPTIVITY
The sage is not mindful for himself,
but is receptive to others' needs.
Knowing that virtue requires great faith,
he has that faith, and is good to all;
irrespective of others' deeds,
he treats them according to their needs.
He has humility and is shy,
thus confusing other men.
They see him as they might a child,
and sometimes listen to his words.
50
THE VALUE SET ON LIFE
In looking at the people, we might see
that in the space twixt birth and death,
one third follow life, and one third death,
and those who merely pass from birth to death,
are also one third of those we see.
He who lives by the way of the Tao,
travels without fear of ferocious beasts,
and will not be pierced in an affray,
for he offers no resistance.
The universe is the centre of his world,
so in the inner world
of he who lives within the Tao,
there is no place
where death can enter in.
51
THE NOURISHMENT OF THE TAO
All physical things arise
from the principle which is absolute;
the principle which is the natural way.
All living things are formed by being,
and shaped by their environment,
growing if nourished well by virtue;
the being from non-being.
All natural things respect the Tao,
giving honour to its virtue,
although the Tao does not expect,
nor look for honour or respect.
The virtue of the natural way
is that all things are born of it;
it nourishes and comforts them;
develops, shelters and cares for them,
protecting them from harm.
The Tao creates, not claiming credit,
and guides without interfering.
52
RETURNING TO THE SOURCE
The virtue of Tao governs its natural way.
Thus, he who is at one with it,
is one with everything which lives,
having freedom from the fear of death.
Boasting, and hurrying hither and thither,
destroy the enjoyment of a peace filled life.
Life is more fulfilled by far,
for he who does not have desire,
for he does not have desire,
has no need of boasting.
Learn to see the insignificant and small,
grow in wisdom and develop insight,
that which is irrevocable,
do not try to fight,
and so be saved from harm.
53
EVIDENCE
When temptation arises to leave the Tao,
banish temptation, stay with the Tao.
When the court has adornments in profusion,
the fields are full of weeds,
and the granaries are bare.
It is not the way of nature to carry a sword,
nor to over-adorn oneself,
nor to have more than a sufficiency
of fine food and drink.
He who has more possessions than he can use,
deprives someone who could use them well.
54
CULTIVATING INSIGHT
That which is firmly rooted,
is not easily torn from the ground;
just as that which is firmly grasped,
does not slip easily from the hand.
The virtue of the Tao is real,
if cultivated in oneself;
when loved in the family, it abounds;
when throughout the village, it will grow;
and in the nation, be abundant.
When it is real universally,
virtue is in all people.
All things are microcosms of the Tao;
the world a microcosmic universe,
the nation a microcosm of the world,
the village a microcosmic nation;
the family a village in microcosmic view,
and the body a microcosm of one's own family;
from single cell to galaxy.
55
MYSTERIOUS VIRTUE
He who has virtue is like a newborn child,
free from attack by those who dwell
in the way of nature, the way of the Tao.
The bones of the newborn child are soft,
his muscles supple, but his grip is firm;
he is whole, though not knowing he was born
of the creative and receptive way.
The way of nature is in the child,
so even when he shouts all day,
his throat does not grow hoarse or dry.
From constancy, there develops harmony,
and from harmony, enlightenment.
It is unwise to rush from here to there.
To hold one's breath causes the body strain;
exhaustion follows
when too much energy is used,
for this is not the natural way.
He who is in opposition to the Tao
does not live his natural years.
56
VIRTUOUS PASSIVITY
Those who know the natural way
have no need of boasting,
whilst those who know but little,
may be heard most frequently;
thus, the sage says little,
if anything at all.
Not demanding stimuli,
he tempers his sharpness well,
reduces the complex to simplicity,
hiding his brilliance, seemingly dull;
he settles the dust,
whilst in union with all natural things.
He who has attained enlightenment
(without contriving so to do)
is not concerned with making friends,
nor with making enemies;
with good or harm, with praise or blame.
Such detatchment is the highest state of man.
57
SIMPLIFICATION
With natural justice, people must be ruled,
and if war be waged, strategy and tactics used.
To master one's self,
one must act without cunning.
The greater the number of laws and restrictions,
the poorer the people who inhabit the land.
The sharper the weapons of battle and war,
the greater the troubles besetting the land.
The greater the cunning with which people are ruled,
the stranger the things which occur in the land.
The harder the rules and regulations,
the greater the number of those who will steal.
The sage therefore does not contrive,
in order to bring about reform,
but teaches the people peace of mind,
in order that they might enjoy their lives.
Having no desires, all he does is natural.
Since he teaches self-sufficiency,
the people who follow him return
to a good, uncomplicated life.
58
TRANSFORMATIONS ACCORDING TO CIRCUMSTANCES
When the hand of the ruler is light,
the people do not contrive,
but when the country is severely ruled,
the people grow in cunning.
The actions of the sage are sharp,
but they are never cutting,
they are pointed, though never piercing,
they are straightforward, not contrived,
and not without restraint,
brilliant but not blinding.
This is the action of the sage,
because he is aware
that where happiness exists,
there is also misery and strife;
that where honesty may be found,
there is occasion for dishonesty,
and that men may be beguiled.
The sage knows that no-one can foretell
just what the future holds.
59
GUARDING THE TAO
By acting with no thought of self-advancement,
but with self-restraint,
it is possible to lead,
and genuinely care for others.
This happens by acting virtuously,
and leaving nothing to be done.
A foundation virtuous and firm,
rooted in receptivity,
is a prerequisite of good leadership,
and for a life both long and strong.
He whose virtue knows no limit,
is most fitting to lead.
His roots are deep,
and his life protected
by his meditative practice,
as the bark protects the tree.
60
RULING
To rule a country,
one must act with care,
as when frying the smallest fish.
If actions are approached,
and carried out in the natural way,
the power of evil is reduced,
and so the ruler and the ruled
are equally protected.
They will not contrive to harm each other,
for the virtue of one refreshes the other.
61
HUMILITY
A great country remains receptive and still,
as does a rich and fertile land.
The gentle overcomes the strong
with stillness and receptivity.
By giving way to the other,
one country may conquer another;
a small country may submit to a large,
and conquer it, though having no arms.
Those who conquer must be willing to yield;
to yield may be to overcome.
A fertile nation may require a greater population,
to use its resources to the full,
whilst the country without such natural wealth
may require them to meet its people's needs.
By acting in unity, each may achieve
that which it requires.
62
SHARING THE TREASURE
The source of all things is in the Tao.
It is a treasure for the good,
and a refuge for all in need.
Whilst praise can buy titles,
good deeds gain respect.
No man should be abandoned
because he has not found the Tao.
On auspicious occasions, when gifts are sent,
rather than sending horses or jade,
send the teaching of Tao.
When we first discover the natural way,
we are happy to know that our misdeeds
are in the past, where they belong,
and so are happy to realize
that we have found a treasure.
63
BEGINNING AND COMPLETING
Act without contriving;
work naturally, and taste the tasteless;
magnify the small; increase the few,
and reward bitterness with care.
Seek the simple in the complex,
and achieve greatness in small things.
It is the way of nature
that even difficult things are done with ease,
and great acts made up of smaller deeds.
The sage achieves greatness by small deeds multiplied.
Promises easily made are most easily broken,
and acting with insufficient care
causes subsequent trouble.
The sage confronts problems as they arise,
so that they do not trouble him.
64
STAYING WITH THE MYSTERY
If problems are accepted,
and dealt with before they arise,
they might even be prevented before confusion begins,
In this way peace may be maintained.
The brittle is easily shattered,
and the small is easily scattered.
Great trees grow from the smallest shoots;
a terraced garden, from a pile of earth,
and a journey of a thousand miles
begins by taking the initial step.
He who contrives, defeats his purpose;
and he who is grasping, loses.
The sage does not contrive to win,
and therefore is not defeated;
he is not grasping, so does not lose.
It is easy to fail when nearing completion,
therefore, take care right to the end,
not only in the beginning.
The sage seeks freedom from desire,
not grasping at ideas.
He brings men back when they are lost,
and helps them find the Tao.
65
VIRTUOUS GOVERNMENT
Knowing it is against the Tao
to try to enforce learning,
the early sages did not contrive
to teach the way of the Tao.
There are two ways of government.
One is to be cunning, to act with guile,
and to contrive to cheat the people.
When this way is used to rule,
the people grow in cunning,
and contrive to cheat the ruler.
The second way to govern the land,
is to do so without contriving.
People so governed are truly blessed,
for they are governed with virtue,
and virtuous government is fair to all,
thus leading to unity.
66
LEADING FROM BEHIND
The sea is the ruler of river and stream,
because it rules from well beneath.
The teacher guides his students best,
by allowing them to lead.
When the ruler is a sage,
the people do not feel oppressed;
they support the one who rules them well,
and never tire of him.
He who is non-competitive
invites no competition.
67
THE THREE PRECIOUS ATTRIBUTES
Those who follow the natural way
are different from others in three respects.
They have great mercy and economy,
and the courage not to compete.
From mercy there comes courage;
from economy, generosity;
and from humility, willingness to lead from behind.
It is the way of sickness to n the merciful,
