21.1 The greatest virtue is to follow the Tao; how it achieves ! without contriving.
21.2 The essence of Tao is dark and mysterious, having, itself, no image or form.
21.3 Yet through its non-being, are found image and form.
21.4 The essence of Tao is deep and unfathomable, yet it may be known by not trying to know.

22.1 Yield, and maintain integrity.
22.2 To bend is to be upright; to be empty is to be full.
22.3 Those who have little have much to gain, but those who have much may be confused by possessions.
22.4 The wise man embraces the all encompassing; he is unaware of himself, and so has brilliance; not defending himself, he gains distinction; not seeking fame, he receives recognition; not making false claims, he does not falter; and not being quarrelsome, is in conflict with no one.
22.5 This is why it was said by the sages of old, "Yield, and maintain integrity; be whole, and all things come to you".

23.1 Nature's way is to say but little; high winds are made still with the turn of the tide, and rarely last all morning, nor heavy rain, all day.
23.2 Therefore, when talking, remember also to be silent and still.
23.3 He who follows the natural way is always one with the Tao. He who is virtuous may experience virtue, whilst he who loses the natural way is easily lost himself. He who is at one with the Tao is at one with nature, and virtue always exists for he who has virtue.
23.4 To accept the irrevocable is to let go of desire.
23.5 He who does not have trust in others should not himself be trusted.

24.1 He who stretches beyond his natural reach, does not stand firmly upon the ground; just as he who travels at a speed beyond his means, cannot maintain his pace.
24.2 He who boasts is not enlightened, and he who is self-righteous does not gain respect from those who are meritous; thus, he gains nothing, and will fall into disrepute.
24.3 Since striving, boasting and self-righteousness, are all unnecessary traits, the sage considers them excesses, and has no need of them.

25.1 The creative principle unifies the inner and external worlds.
25.2 It does not depend on time or space, is ever still and yet in motion; thereby it creates all things, and is therefore called 'the creative and the absolute'; its ebb and its flow extend to infinity.
25.3 We describe the Tao as being great; we describe the universe as great; nature too, we describe as great, and man himself is great.
25.4 Man's laws should follow natural laws, just as nature gives rise to physical laws, whilst following from universal law, which follows the Tao.

26.1 The natural way is the way of the sage, serving as his dwelling, providing his centre deep within, whether in his home or journeying. Even when he travels far, he is not separate from his own true nature.
26.2 Maintaining awareness of natural beauty, he still does not forget his purpose.
26.3 Although he may dwell in a grand estate, simplicity remains his guide, for he is full aware, that losing it, his roots as well would disappear. So he is not restless, lest he loses the natural way.
26.4 Similarly, the people's leader is not flippant in his role, nor restless, for these could cause the loss of the roots of leadership.

27.1 The sage follows the natural way, doing what is required of him.
27.2 Like an experienced tracker, he leaves no tracks; like a good speaker, his speech is fluent; He makes no error, so needs no tally; like a good door, which needs no lock, he is open when it is required of him, and closed at other times; like a good binding, he is secure, without the need of borders.
27.3 Knowing that virtue may grow from example, this is the way in which the sage teaches, abandoning no one who stops to listen.
27.4 Thus, from experience of the sage, all might learn, and so might gain.
27.5 There is mutual respect twixt teacher and pupil, for, without respect, there would be confusion.

28.1 Whilst developing creativity, also cultivate receptivity. Retain the mind like that of a child, which flows like running water.
28.2 When considering any thing, do not lose its opposite. When thinking of the finite, do not forget infinity; Act with honour, but retain humility.
28.3 By acting according to the way of the Tao, set others an example.
28.4 By retaining the integrity of the inner and external worlds, true selfhood is maintained, and the inner world made fertile.

29.1 The external world is fragile, and he who meddles with its natural way, risks causing damage to himself. He who tries to grasp it, thereby loses it.
29.2 It is natural for things to change, sometimes being ahead, sometimes behind. There are times when even breathing may be difficult, whereas its natural state is easy.
29.3 Sometimes one is strong, and sometimes weak, sometimes healthy, and sometimes sick, sometimes is first, and at other times behind.
29.4 The sage does not try to change the world by force, for he knows that force results in force. He avoids extremes and excesses, and does not become complacent.

30.1 When leading by the way of the Tao, abominate the use of force, for it causes resistance, and loss of strength, showing the Tao has not been followed well.
30.2 Achieve results but not through violence, for it is against the natural way, and damages both others' and one's own true self.
30.3 The harvest is destroyed in the wake of a great war, and weeds grow in the fields in the wake of the army.
30.4 The wise leader achieves results, but does not glory in them; is not proud of his victories, and does not boast of them.
30.5 He knows that boasting is not the natural way, and that he who goes against that way, will fail in his endeavours.

31.1 Weapons of war are instruments of fear, and are abhorred by those who follow the Tao.
31.2 The leader who follows the natural way does not abide them.
31.3 The warrior king leans to his right, from whence there comes his generals' advice, but the peaceful king looks to his left, where sits his counsellor of peace. When he looks to his left, it is a time of peace, and when to the right, a time for sorrow.
31.4 Weapons of war are instruments of fear, and are not favoured by the wise, who use them only when there is no choice, for peace and stillness are dear to their hearts, and victory causes them no rejoicing.
31.5 To rejoice in victory is to delight in killing; to delight in killing is to have no self-being. The conduct of war is that of a funeral; when people are killed, it is a time of mourning.
31.6 This is why even victorious battle should be observed without rejoicing.

32.1 The Tao is eternal, but does not have fame; like the uncarved block, its worth seems small, though its value to man is beyond all measure.
32.2 Were it definable, it could then be used to obviate conflict, and the need to teach the way of the Tao; all men would abide in the peace of the Tao; sweet dew would descend to nourish the earth.
32.3 When the Tao is divided, there is a need for names, for, like the block which is carved, its parts then are seen.
32.4 By stopping in time from torment and conflict, strife is defeated, and danger averted.
32.5 The people then seek the wisdom of Tao, just as all rivers flow to the great sea.

33.1 Knowledge frequently results from knowing others, but the man who is awakened, has seen the uncarved block.
33.2 Others might be mastered by force, but to master one's self requires the Tao. He who has many material things, may be described as rich, but he who knows he has enough, and is at one with the Tao, might have enough of material things, and have self-being as well.
33.3 Will-power may bring perseverance; but to have tranquillity is to endure, being protected for all his days.
33.4 He whose ideas remain in the world, is present for all time.

34.1 All things may act, without exclusion, according to the natural way, which fulfills its purpose silently, and with no claim.
34.2 Being an aspect of natural order, it is not the ruler of any thing, but remains the source of their nourishment.
34.3 It cannot be seen; it has no intention, but all natural things rely on its presence.
34.4 When all things return to it, it does not enslave them, so unmanifested, its greatness prevails.
34.5 Modelling himself upon the Tao, he who is wise, does not contrive, but is content with what he achieves.

35.1 The wise man acts at one with the Tao, for he knows it is here that peace is found. It is for this reason that he is sought.
35.2 Whilst guests enjoy good music and food, as these are supplied by a benevolent host, a description of Tao seems without form, for it cannot be heard and cannot be seen.
35.3 But when the music and food are all ended, the taste of the Tao still remains.

36.1 It is the way of the Tao, that things which expand might also shrink; that he who is strong, will at some time be weak, that he who is raised will then be cast down, and that all men have a need to give, and also have a need to receive.
36.2 The biggest fish stay deep in the pond, and a country's best weapons should be kept locked away.
36.3 That which is soft and supple, may overcome the hard and strong.

37.1 The way of nature is not contrived, yet nothing which is required is left undone.
37.2 Observing nature, the wise leader knows this, and replaces desire with dispassion, thus saving that energy, otherwise spent, which has not been wasted away. The wise leader knows his actions must be without the use of forced energy. He knows that more is still required, for he also knows that he must act without deliberate intent, of having no intention.
37.3 To act without contrived intent is to act without contriving, and is the way of nature, and so is the way of the Tao.

38.1 A truly good man is unaware of the good deeds he performs. Conversely, a foolish man must try continuously to be good.
38.2 A good man seems to do little or nought, yet he leaves nothing undone. A foolish man must always strive, whilst leaving much undone. The man who is truly wise and kind leaves nothing to be done, but he who only acts according to his nation's law leaves many things undone.
38.3 A disciplinarian wanting something done rolls up his sleeves, enforcing it with violence.
It may be that goodness still remains, even when the natural way is lost, and that kindness still exists when goodness is forgotten.
38.4 It may be that justice still remains when the people are no longer kind, and when this is lost, that ritual still remains. However, ritual may be performed only as an act of faith, and may be the beginning of confusion, for even divination and the such are but the flowery trappings of the Tao, and are the beginning of great folly.
38.5 He who is truly great does not upon the surface dwell, but on what lies beneath. It is said that the fruit is his concern, rather than the flower.
38.6 Each must decide what it might be he seeks, the flowery trapping, which comes to summer fullness first, or the fruit which is beneath.

39.1 From the principle which is called the Tao, the sky, the earth, and creativity are one, the sky is clear, the earth is firm, and the spirit of the inner world is full.
39.2 When the ruler of the land is whole, the nation too is strong, alive and well, and the people have sufficient to meet their earthly needs.
39.3 When the daytime sky is dark and overcast like night, the nation and its people will surely suffer much.
39.4 The firmness of the dew filled earth gives it its life; the energy of the inner world prevents its becoming drained of strength; its fullness prevents it running dry.
39.5 The growth of all things prevents their dying.
39.6 The work of the leader should ensure the prosperity of the populace.
39.7 So it is said, "humility is the root of great nobility; the low forms a foundation for the great; and princes consider themselves to be of little worth".
39.8 Each depends on humility therefore; it is of no advantage to have too much success, so do not sound loudly like jade bells, nor clatter like stone chimes.

40.1 The motion of nature is cyclic and returning. Its way is to yield, for to yield is to become.
40.2 All things are born of being; being is born of non-being.