Dressing magnificently, wearing a sharp sword, stuffing oneself with food and drink, amassing wealth to the extent of not knowing what to do with it (as do the princes of these times), is being like a brigand (who ostentatiously plays with his loot). Such conduct is opposed to the Principle.
54
He who builds on disinterestedness will not find his work destroyed. He who keeps himself disinterested will not lose what he has. His sons and his grandsons will make offerings to him without interruption (that is to say, they will succeed him and enjoy the fruit of his works).
First of all one should conform oneself to the Principle; afterwards, this conformity will spread spontaneously, by itself, to one's family, district, principality, And to the empire; (like radiant heat coming from a central hearth).
Through one's own nature, one understands those of other individuals, And of all individual collectivities such as families, districts, principalities, And the empire.
How can one know the nature of an entire empire? ... By this (through one's own nature).
55
He who holds himself in perfect Virtue (without lust or anger) is like the new-born child whom the scorpion does not bite, the tiger does not devour, the vulture does not seize, whom all respect. A child's bones are weak, its tendons are feeble, but it grasps objects strongly (just as its soul and body are held together by force).
He has not yet any notion of the act of generation, And, in consequence, keeps his seminal virtue intact.
He cries softly all day long without becoming hoarse, so perfect is his peace. Peace makes for durability; he who understands this is enlightened.
Whereas any violent excitement, above all lust and anger, wears one out.
From this it follows that virility (which man abuses) is succeeded by decrepitude. Intense life is contrary to the Principle, And in consequence prematurely mortal.
56
He who knows (the Principle), does not speak.
He keeps his mouth closed, controls his breathing, blunts his activity, rescues himself from any complication, tempers his light, And mingles with people. This is mysterious union (with the Principle).
No one can attach himself (by doing favours) to such a man, nor repulse him (by treating him badly). He is indifferent to gain or loss, exaltation or humiliation. Being thus, he is the most noble in the world.
57
One can govern with rectitude, one can wage war with competence, but it takes non-action to win and hold the empire. How do I know that this is so? From what I am going to say:
The more rules there are, the less people enrich themselves. The more taxes there are, the less order there is.
The more ingenious inventions there are, the fewer serious and useful objects there are. The more detailed the penal code, the more thieves abound. Multiplication ruins everything.
Therefore the programme of the Sage is quite the contrary. Not acting, And the people amend themselves. Staying peaceful, And the people rectify themselves.
Doing nothing, And the people enrich themselves. Wishing for nothing, And the people come back to natural spontaneity.
58
When the government is simple, the people abound in virtue. When the government is political, the people lack virtue.
Good and bad succeed one anther, alternately.
Who will discern the heights? (of this circular movement, of good and evil. It is very delicate, an excess or a default changing the moral entity). In many the right measure is lacking. In some an exaggerated righteousness degenerates into a mania. In others an exaggerated goodness becomes extravagance. (Points of view changing in consequence. For a long time now, men have thus been crazy.
The Sage takes them as they are). Taking them to task, he is not sharp or cutting. Straight, he is not rude. Enlightened, he does not humiliate.
59
The essential for co-operation with heaven in the government of men, is to moderate one's action.
This moderation should be the prime care. It procures perfect efficacy, which succeeds in everything, even the governing of the empire.
He who possesses this mother of the empire (wise moderation), will last a long time.
It is called the pivoting root, the solid trunk. It is the principle of perpetuity.
60
To govern a great state, one should act like someone cooking a very small fish (very delicately, otherwise they break up).
When a state is governed according to the Principle, phantoms do not appear there to harm the people, because the Sage who governs does not harm the people.
Not that the spirits have no more powers, But their powers will not harm men./ Neither will they harm men, Nor will the Sage harm the people.
The merit of this double tranquility (on the part of the living and the dead) comes back, therefore, to the Sage.
61
If a great state lowers itself, like those holes in which water accumulates, everyone will come to it. It will belike the universal female. In her apparent passivity and inferiority, the female is superior to the male (for it is she who gives birth).
On condition of knowing how to lower itself, a great state will win over lesser states,
which in their turn, will lower themselves, seeking its protection.
For this to be realized, only one thing is needed, but it is essential. It is that the great state deigns to lower itself before the lesser ones. (if it is proud and hard, there is no hope).
62
The Principle is the palladium of all beings. It is the treasure of the good (that by which they are good), and the salvation of the wicked (that which prevents them from perishing).
It is to it that one should be grateful from affectionate words, and the noble conduct of good people. It is with regard to it, that the wicked should not be rejected.
It is for that reason (for the conservation and development of the part of the Principle which is in all beings) that the emperor and the great ministers were instituted. Not so that they should become complacent with their sceptre and their ancient four-horsed chariot; but in order that they should meditate on the Principle (advancing themselves in their knowledge, and in the development of others).
Why did the ancients make so much of the Principle? is it not because it is the source of all good and the remedy for all evil? It is the most noble thing in the world.
63
To act without acting; to be busy without being busy; to taste without tasting;
to look equally on the great, the small, the many and the few; to be indifferent to thanks and reproaches; this is how the Sage acts.
He only sets about difficult complications through their easiest details, and only applies himself to great problems in their weak beginnings.
The Sage never undertakes anything great, and that is why he makes great things.
He who promises much, cannot keep his word; he who embarrasses himself with too many things, even easy things, never succeeds in anything.
The Sage keeps clear of difficulty, therefore he never has any difficulties.
64
Peaceful situations are easily controlled; problems are easily forestalled before they arise; weak things are easily broken; small things are easily dispersed.
One should take one's measures before something happens, and protect order before disorder bursts out.
A tree which one's arms can barely embrace comes from a shoot as fine as a hair; a nine-storey tower begins with a pile of earth; a long journey begins with a single step.
Those who make too much of things, spoil their affairs. Those who grip too strongly, end up by letting go. The Sage who does not act, does not spoil any affair. Since he holds on to nothing, nothing escapes him.
When the common people have affairs, they often fail at the moment when they should have succeeded, (nervousness at the beginning of success making them lose propriety and make clumsy mistakes). For success, the circumspection of the beginning should last until the final achievement.
The Sage desires nothing. He does not prize any object because it is rare. He does not attach himself to any system, but instructs himself by the faults of others. In order to co-operate with universal evolution, he does not act, but lets things go.
65
In antiquity, those who conformed themselves to the Principle did not seek to make the people clever, but aimed at keeping them simple.
When people are difficult to govern, it is because they know too much. Those who claim to procure the good of a country by disseminating instruction, are wrong, and ruin the country.
This is the formula of mysterious action, of great profundity, of great bearing.
It is not to the taste of (the curious) but, thanks to it, everything turns out well, peacefully.
66
Why are the oceans and rivers kings of all the valleys? (receiving all the watercourses in tribute). Because they are benevolently the inferiors of all the valleys (with regard to levels). That is why all the water flows towards them.
Following this example, the Sage who wishes to become superior to the common people should speak in words beneath himself (speak very humbly of himself). If he wishes to become the first, he should put himself in last place, (and continue to do so, after he has been exalted).
He could then be elevated to the highest peak without the people feeling oppressed by him; he could be the first without the people complaining about him. The whole empire would serve him with joy, without becoming weary of him.
For, not being opposed to anyone, no one would be opposed to him.
67
Everyone says the Sage is noble, despite his common air; an air which he gives himself because he is noble (to hide his nobility and not to attract envy to himself). Everyone knows, on the contrary, how much those who pose as nobles are men of little worth.
The Sage prizes three things and holds on to them: charity, simplicity, and humility.
Being charitable, he will be brave (within just limits, without cruelty). Being simple, he will be liberal (within just limits, without waste). Being humble, he will govern men without tyranny.
The men of today have forgotten charity, simplicity, and humility. They prize war, ostentation, and ambition. This is like wishing not to succeed. It is like wishing to perish.
For it is the charitable aggressor who wins the battle (not the savage aggressor); it is the charitable defender who is impregnable (and not the pitiless warrior). Those whom heaven wishes well, are thereby made charitable.
68
He who commands should not think that tactics, valour, and effort give victory.
It is by putting oneself at the service of men that one subdues them. That is the correct procedure.
It is sometimes formulated as follows: art of not struggling (of accommodating oneself, of winning be making oneself everything to everyone); of ability to manage men; of action conforming to that of heaven. All these formulae designate the same thing. They show the greatness of the ancients.
69
Rather be on the defensive than the offensive, rather retreat a step than advance an inch, are current principles of military art. It is worth more to yield than to triumph. Prevention (of war) through diplomacy is worth even more.
That is the meaning of certain abstruse formulae of military art, such as: advancing without marching; defending oneself without moving an arm; status quo without fighting; holding on without weapons; and others.
There is no worse curse than a war waged with little or no reason, (which is sought-after deliberately, and pushed beyond necessary limits).
He who does that, exposes his own goods to loss, and causes great mourning.
70
What I (Lao Zi) teach is easy to understand and to practice, and yet the world neither understands or practices it.
My precepts and procedures derive from a superior principle and procedure, the Principle and its Virtue. The world does not recognize the Principle which directs me, that is why it does not know me. Very few understand me. That makes my glory.
It befalls me to be like the Sage who is unrecognized from amongst the common people because of his humble appearance, even though his interior is filled with jewels.
71
Knowing all and believing that one knows nothing, is true knowledge (of a superior kind). Knowing nothing and believing that one knows everything, is the common evil of humans. Seeing this evil as an evil, keeps one away from it.
The Sage is exempt from self-conceit, because he dreads it. This fear keeps him from it.
72
Those (who expose themselves to danger through curiosity, love of gain, or ambition) should be afraid when they are not afraid. For they are lost.
Do not consider your place of birth too restricting, do not become dissatisfied with the condition in which you were born. (Stay what you are and where you are. The effort to seek for better could perhaps cause you to lose you way). One does not become dissatisfied, if one does not wish to become so. (Dissatisfaction is always voluntary, coming from preparing one's situation with another, and having preference for the other).
The Sage knows his worth but does not show it, (he does not feel the need to show it off). He respects himself but does not try to be esteemed. He discerns, adopting this, and rejecting that (after the light of his wisdom).
73
Active (warlike) courage procures death. Passive courage (patience, endurance) conserves life.
Therefore there are two courages, one harmful, the other beneficial. (Patience and forbearance are always worth more than incisive action, even in government, in politics). For does heaven wish harm, or not, to this or that man, or nation? ... And why? ... Who knows? - Therefore the Sage always acts as though embarrasses, (hesitating, making up his mind with difficulty before any active intervention).
For the way of heaven (its constant conduct), is not to intervene positively. It wins without fighting. It makes things obey without giving orders. It makes them come without calling them. It brings everything to its conclusion whilst having the appearance of letting everything drag.
The heavenly net catches all. Its mesh is wide, but no one escapes it.
74
If the people do not fear death, what is the good of trying to control them by the threat of death?
If they fear death, then only capture and execute those who cause disorder, turning the others away from doing likewise. (The legalists who are lavish with the death penalty and believe it will sort everything out, are therefore wrong).
The servant of death (heaven), kills, (let him do it. Let us not do his work. He alone is capable of it). The man who wants to kill may end up like those who play with the carpenter's tools, and often lose a finger in their play.
