XXXII
THE VIRTUE (TEH) OF HOLINESS
Tao in its eternal aspect is unnamable. Its simplicity appears insignificant, but the whole world cannot control it. If princes and kings employ it every one of themselves will pay willing homage. Heaven and Earth by it are harmoniously combined and drop sweet dew. People will have no need of rulers, because of themselves they will be righteous.
As soon as Tao expresses itself in orderly creation then it becomes comprehensible. When one recognizes the presence of Tao he understands where to stop. Knowing where to stop he is free from danger.
To illustrate the nature of Tao's place in the universe: Tao is like the brooks and streams in their relation to the great rivers and the ocean.
XXXIII
THE VIRTUE (TEH) OF DISCRIMINATION
He who knows others is intelligent; he who understands himself is enlightened; he who is able to conquer others has force, but he who is able to control himself is mighty. He who appreciates contentment is wealthy.
He who dares to act has nerve; if he can maintain his position he will endure, but he, who dying does not perish, is immortal.
XXXIV
THE PERFECTION OF TRUST
Great Tao is all pervading! It can be on both the right hand and the left. Everything relies upon it for their existence, and it does not fail them. It acquires merit but covets not the title. It lovingly nourishes everything, but does not claim the rights of ownership. It has no desires, it can be classed with the small. Everything returns to it, yet it does not claim the right of ownership. It can be classed with the great.
Therefore the wise man to the end will not pose as a great man, and by so doing will express his true greatness.
XXXV
THE VIRTUE (TEH) OF BENEVOLENCE
The world will go to him who grasps this Great Principle; they will seek and not be injured, they will find contentment, peace and rest.
Music and dainties attract the passing people, while Tao's reality seen-is insipid. Indeed it has no taste, when looked at there is not enough seen to be prized, when listened for, it can scarcely be heard, but, the use of it is inexhaustible.
XXXVI
EXPLANATION OF A PARADOX
That which has a tendency to contract must first have been extended; that which has a tendency to weaken itself must first have been strong; that which shows a tendency to destroy itself must first have been raised up; that which shows a tendency to scatter must first have been gathered.
This is the explanation of a seeming contradiction: the tender and yielding conquer the rigid and strong (i.e., spirit is stronger than matter, persuasion than force). The fish would be foolish to seek escape from its natural environment. There is no gain to a nation to compel by a show of force.
XXXVII
ADMINISTERING THE GOVERNMENT
Tao is apparently inactive (wu wei) and yet nothing remains undone. If princes and kings desire to keep) everything in order, they must first reform themselves. (If princes and kings would follow the example of Tao, then all things will reform themselves.) If they still desire to change, I would pacify them by the simplicity of the ineffable Tao.
This simplicity will end desire, and if desire be absent there is quietness. All people will of themselves be satisfied.
XXXVIII
A DISCUSSION ABOUT THE
Essential teh makes no show of virtue, and therefore it is really virtuous. Inferior virtue never loses sight of itself and therefore it is no longer virtue. Essential virtue is characterized by lack of self-assertion (wu wei) and therefore is unpretentious. Inferior virtue is acting a part and thereby is only pretense.
Superior benevolence in a way is acting but does not thereby become pretentious. Excessive righteousness is acting and does thereby become pretentious. Excessive propriety is acting, but where no one responds to it, it stretches its arm and enforces obedience.
Therefore when one loses Tao there is still teh; one may lose teh and benevolence remains; one may forsake benevolence and still hold to righteousness; one may lose righteousness and propriety remains.
Propriety, alone, reduces loyalty and good faith to a shadow, and it is the beginning of disorder. Tradition is the mere flower of the Tao and had its origin in ignorance.
Therefore the great man of affairs conforms to the spirit and not to external appearance. He goes on to fruitage and does not rest in the show of blossom. He avoids mere propriety and practices true benevolence.
XXXIX
THE ROOT OF AUTHORITY
It has been said of old, only those who attain unity attain self-hood. . . . Heaven attained unity and thereby is space. Earth attained unity, thereby it is solid. Spirit attained unity, thereby it became mind. Valleys attained unity, therefore rivers flow down them. All things have unity and thereby have life. Princes and kings as they attain unity become standards of conduct for the nation. And the highest unity is that which produces unity.
If heaven were not space it might crack, if earth were not solid it might bend. If spirits were not unified into mind they might vanish, if valleys were not adapted to rivers they would be parched. Everything if it were not for life would burn up. Even princes and kings if they overestimate themselves and cease to be standards will presumably fall.
Therefore nobles find their roots among the commoners; the high is always founded upon the low. The reason why princes and kings speak of themselves as orphans, inferiors and unworthy, is because they recognize that their roots run down to the common life; is it not so?
If a carriage goes to pieces it is no longer a carriage, its unity is gone. A true self-hood does not desire to be overvalued as a gem, nor to be undervalued as a mere stone.
XL
AVOIDING ACTIVITY
Retirement is characteristic of Tao just as weakness appears to be a characteristic of its activity.
Heaven and earth and everything are produced from existence, but existence comes from nonexistence. . . .
