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4. (Those who) possessed the highest (sense of) propriety were (always seeking) to show it, and when men did not respond to it, they bared the arm and marched up to them.

5. Thus it was that when the Tao was lost, its attributes appeared; when its attributes were lost, benevolence appeared; when benevolence was lost, righteousness appeared; and when righteousness was lost, the proprieties appeared.

6. Now propriety is the attenuated form of leal-heartedness and good faith, and is also the commencement of disorder; swift apprehension is (only) a flower of the Tao, and is the beginning of stupidity.

7. Thus it is that the Great man abides by what is solid, and eschews what is flimsy; dwells with the fruit and not with the flower. It is thus that he puts away the one and makes choice of the other.

39. 1. The things which from of old have got the One (the Tao) are—

   Heaven which by it is bright and pure;
   Earth rendered thereby firm and sure;
   Spirits with powers by it supplied;
   Valleys kept full throughout their void
   All creatures which through it do live
   Princes and kings who from it get
   The model which to all they give.

All these are the results of the One (Tao).

2.

   If heaven were not thus pure, it soon would rend;
   If earth were not thus sure, 'twould break and bend;
   Without these powers, the spirits soon would fail;
   If not so filled, the drought would parch each vale;
   Without that life, creatures would pass away;
   Princes and kings, without that moral sway,
   However grand and high, would all decay.

3. Thus it is that dignity finds its (firm) root in its (previous) meanness, and what is lofty finds its stability in the lowness (from which it rises). Hence princes and kings call themselves 'Orphans,' 'Men of small virtue,' and as 'Carriages without a nave.' Is not this an acknowledgment that in their considering themselves mean they see the foundation of their dignity? So it is that in the enumeration of the different parts of a carriage we do not come on what makes it answer the ends of a carriage. They do not wish to show themselves elegant-looking as jade, but (prefer) to be coarse-looking as an (ordinary) stone.

40.

1.

   The movement of the Tao
     By contraries proceeds;
   And weakness marks the course
     Of Tao's mighty deeds.

2. All things under heaven sprang from It as existing (and named); that existence sprang from It as non-existent (and not named).

41. 1. Scholars of the highest class, when they hear about the Tao, earnestly carry it into practice. Scholars of the middle class, when they have heard about it, seem now to keep it and now to lose it. Scholars of the lowest class, when they have heard about it, laugh greatly at it. If it were not (thus) laughed at, it would not be fit to be the Tao.

2. Therefore the sentence-makers have thus expressed themselves:—

  'The Tao, when brightest seen, seems light to lack;
   Who progress in it makes, seems drawing back;
   Its even way is like a rugged track.
   Its highest virtue from the vale doth rise;
   Its greatest beauty seems to offend the eyes;
   And he has most whose lot the least supplies.
   Its firmest virtue seems but poor and low;
   Its solid truth seems change to undergo;
   Its largest square doth yet no corner show
   A vessel great, it is the slowest made;
   Loud is its sound, but never word it said;
   A semblance great, the shadow of a shade.'

3. The Tao is hidden, and has no name; but it is the Tao which is skilful at imparting (to all things what they need) and making them complete.

42. 1. The Tao produced One; One produced Two; Two produced Three; Three produced All things. All things leave behind them the Obscurity (out of which they have come), and go forward to embrace the Brightness (into which they have emerged), while they are harmonised by the Breath of Vacancy.

2. What men dislike is to be orphans, to have little virtue, to be as carriages without naves; and yet these are the designations which kings and princes use for themselves. So it is that some things are increased by being diminished, and others are diminished by being increased.

3. What other men (thus) teach, I also teach. The violent and strong do not die their natural death. I will make this the basis of my teaching.

43. 1. The softest thing in the world dashes against and overcomes the hardest; that which has no (substantial) existence enters where there is no crevice. I know hereby what advantage belongs to doing nothing (with a purpose).

2. There are few in the world who attain to the teaching without words, and the advantage arising from non-action.

44.

1.

   Or fame or life,
     Which do you hold more dear?
   Or life or wealth,
     To which would you adhere?
   Keep life and lose those other things;
   Keep them and lose your life:—which brings
     Sorrow and pain more near?

2.

   Thus we may see,
     Who cleaves to fame
     Rejects what is more great;
   Who loves large stores
     Gives up the richer state.

3.

   Who is content
   Needs fear no shame.
   Who knows to stop
   Incurs no blame.
   From danger free
   Long live shall he.

45.

1.

   Who thinks his great achievements poor
   Shall find his vigour long endure.
   Of greatest fulness, deemed a void,
   Exhaustion ne'er shall stem the tide.
   Do thou what's straight still crooked deem;
   Thy greatest art still stupid seem,
   And eloquence a stammering scream.

2. Constant action overcomes cold; being still overcomes heat. Purity and stillness give the correct law to all under heaven.

46. 1. When the Tao prevails in the world, they send back their swift horses to (draw) the dung-carts. When the Tao is disregarded in the world, the war-horses breed in the border lands.

2. There is no guilt greater than to sanction ambition; no calamity greater than to be discontented with one's lot; no fault greater than the wish to be getting. Therefore the sufficiency of contentment is an enduring and unchanging sufficiency.

47. 1. Without going outside his door, one understands (all that takes place) under the sky; without looking out from his window, one sees the Tao of Heaven. The farther that one goes out (from himself), the less he knows.

2. Therefore the sages got their knowledge without travelling; gave their (right) names to things without seeing them; and accomplished their ends without any purpose of doing so.

48. 1. He who devotes himself to learning (seeks) from day to day to increase (his knowledge); he who devotes himself to the Tao (seeks) from day to day to diminish (his doing).

2. He diminishes it and again diminishes it, till he arrives at doing nothing (on purpose). Having arrived at this point of non-action, there is nothing which he does not do.

3. He who gets as his own all under heaven does so by giving himself no trouble (with that end). If one take trouble (with that end), he is not equal to getting as his own all under heaven.