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42
When the Principle has emitted its virtue； the latter begins to evolve according to two alternating modalities。 This evolution produces （or condenses） the median air （tenuous matter）。 From tenuous matter； under the influence of the two modalities yin and yang； all sentient beings are produced。
Coming out from the yin （from strength） they pass to the yang （to the act）； through the influence of the two modalities on matter。
What men dislike is being alone； unique； incapable； （in obscurity and abasement）； and yet emperors and princes are designated by these terms； （which imply humility without debasement）。
Beings diminish themselves by wanting to augment themselves； and they are augmented through diminishing themselves。
43
Always and everywhere it is the soft that wears the hard （as water wears stone）。 Non…being penetrates even where there are no cracks （as in the most homogeneous bodies such as metal and stone）。 From that I conclude the supreme effectiveness of non…action。
Silence and inaction … few men come to understand their effectiveness。
44
Is not the body more important that reputation？ Is life not of more consideration that wealth？ Is it wise to risk a great loss for a small advantage？
He who is a great lover； wears out （his heart）。 He who amasses great wealth； heads toward ruin （by theft or confiscation）。
Whereas he who is modest courts no disgrace； he who is moderate does not perish； but endures。
45
Accomplished； beneath an imperfect exterior。 Giving； （of himself） without becoming worn out。 Filled up； without appearing to be so； And pouring out without being emptied。 Very straight； beneath a bent air；
most able； behind an awkward appearance； highly perspicacious； with an embarrassed exterior。 This is the Sage。
Movement beats the cold （warms one up）； rest overcomes heat （refreshes）。 The withdrawn life of the Sage rectifies all the empire （strikes at the root of its depravation。
46
When the Principle reigns （in perfect peace）； war horses work in the fields。 When the Principle is forgotten； （war horses are the order of the day） And they are raised even in the suburbs of the towns。
To give in to one's covetousness （And this includes the mania for waging war）； is the worst of crimes。 Not to know how to control oneself； is the worst of nasty things。 The worst of faults is to want more； always。
Those who know how to say 'enough is enough'； are always content。
47
Without going out by the door； one can know the whole world； without looking through the window； one can become aware of the way of heaven （principles which rule all things）。 … The further one goes； the less one learns。
The Sage gets there without having taken a step to reach it。 He knows before having seen； through superior principles。 He achieves； without having acted； through his transcendent action。
48
By studying； every day one increases （useless and injurious particular notions； in one's memory）； by concentrating on the Principle； they are diminished every day。
Pushed to the limit； this diminution ends in non…action； （the consequence of the absence of particular ideas）。 Now there is nothing that non…action （letting things go） cannot sort out。 It is through non…action that one wins the empire。
To act； in order to win it； results in failure。
49
The Sage has no definite will of his own； he accommodates himself to the will of the people。
He treats the good and the bad equally well； which is the true practice of goodness。
He trusts the sincere and insincere alike； which is the true practice of trust。
In this mixed…up world； the Sage is without any emotion； and has the same feelings for all。 All men fix their eyes and ears on him。 He treats them like children； （Daoism kindliness； sightly disdainful）。
50
Men go forth into life； And return in death。
Out of ten men； three prolong their life （through cleanliness）； three hasten their death （through their excesses）； three compromise their life by the attachment they have to it； （And only one stays alive until his term； because he is not attached to it）。
He who is not attached to his life； does not turn aside to avoid an encounter with a rhinoceros or a tiger； he throws himself into the fray without armour or weapons；
And he comes to no harm because he is proof against the rhinoceros horn； the tiger's claws； And weapons of combat。 Why is this？ 。。。 Because； exteriorized through his indifference； death cannot take a hold on him。
51
The Principle gives life to beings； then its Virtue nourishes them； until the completion of their nature； until the perfection of their faculties。 Therefore all beings venerate the Principle and its Virtue。
No one has the eminence of the Principle and its Virtue conferred on them； they have it always； naturally。 The Principle gives life； its Virtue gives growth； protects； perfects； matures； maintains； And covers （all beings）。
When they are born； it does not monopolize them； it lets them act freely； without exploiting them； it lets them grow； without tyrannizing them。 This is the action of transcendent Virtue。
52
That which was； before the beginning of the world； became the mother of the world。
He who has reached knowledge of the mother （matter； the body）； knows through that her son （the vital spirit which is enclosed in it）。 He who knows the son （his vital spirit） And conserves the mother （his body）； will reach the end of his days without accident。
If he keeps his mouth and nostril closed （to prevent evaporation of the vital spirit）； he will reach the end of his days without having suffered decadence。
Whereas； if he talks a lot and causes himself much worry； he will use up and shorten his life。
Restricting one's considerations to small things； And one's cares to affairs of little importance； makes the mind clear and the body strong。
Concentrating one's intellectual rays in one's intelligence； And not letting mental applications harm one's body； is to protect （the mind） And make for long （life）。
53
He who has little wisdom； should conform himself to the great Principle。 He should take care to avoid any irksome boasting。
But to this wide road many prefer the narrow sidetracks。 （Few men walk along the way of obscure disinterestedness。 They prefer the narrow tracks of their vanity； their own advantage。 This is how the princes of these times act）。
When the palaces are too well kept up； the fields go uncultivated and the granaries empty； （because the farm workers are requisitioned for forced labour）。
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 interru