Chapter 47

不出户，知天下；不窥牖，见天道。其出弥远，其知弥少。是以圣人不行而知，不见而明，不为而成。

Translation
Without going out of his room, one knows all there is to know; without peeping through the window, one knows the Tao of Heaven. He who goes further knows less (about the Tao). Therefore the sage knows without travel, understands without trying and completes without action.

Comments
I wonder if Lao Tzu is a reincarnation of an Indian Yogi. By the time Lao Tzu lived, which is about 6th-3rd century BC, Yoga was already established in India. The reason I said this is that in this chapter we see the essence of Yoga in Lao Tzu’s teachings.When Lao Tzu says one can know everything without going out of the room, what he is really saying is that everything is in the inside. What Lao Tzu didn’t say, however, is that how can anyone know everything without going out. Yoga did, it is through meditation. Meditation is self-study. How do we understand that you know only less when you go further? To answer this question, we need to know where the truth is. It is Lao Tzu and the Yogi’s belief that the truth is from within. It is then easy to understand when you go far out, you only make the distance between you and the truth, which is within yourself, greater.

Chapter 46

为学日益，为道日损。损之又损，以至于无为。无为而无不为。
取天下常以无事，及其有事，不足以取天下。
Translation
When cultivating the knowledge, one makes gradual progress; when cultivating the Tao, one makes gradual regress. With more and more regress, one reaches the state of Wu Wei (inaction). Nothing was undone with inaction.
Those who gain the government often practice Wu Wei, if not, they are not worthwhile to rule.

Comments
Many translations interpret the first sentence in a different way, i.e., when you make a progress in study, you make a regress in the Tao. That is the more knowledge you’ve got, the less Tao you’ve got. I do not find this version attractive. If understood this way, the second sentence is almost impossible to translate. How can you achieve the goal of the Tao by diminishing it? Instead, the progress in Tao is such that it appears to be making regress. When Lao Tzu was describing the old sages, he used lots of ordinary looks and sometimes even dull and foolish.

Chapter 46

天下有道，却走马以粪。天下无道，戎马生于郊。
祸莫大于不知足；咎莫大于欲得。故知足之足，常足矣。

Translation
When the Tao is prevalent, the horses are discarded because of they only produce waste; when the Tao is absent, war-horses are bred just outside your house.
The greatest misfortune cannot be greater than not content; the greatest fault cannot be greater than the desire to gain. Therefore to know to have enough is the key to abundance.

Comments
Two topics are discussed in this chapter. In the second paragraph, once again the subject of contentment is raised. Lao Tzu believed that not content is actually a misfortune. The word 祸 can mean a bad accident, or anything of malicious nature happening to you. The desire to gain and not being content is the same thing. This thing is against the Tao and is the source of unrest, and wars.
It is difficult not to desire. Very few people can do that. Merely talking of having no desire may not eliminate the desires. Besides, the desire of not having a desire is a desire itself. That’s why Wu Wei is the center of Lao Tzu’s teaching.
This morning I suddenly thought about the phrase “chasing the rainbow”. It happened several times when I was driving in the highway and there was this beautiful rainbow ahead of the car. I was driving to it at 110Km per hour. Any yet, not once was I even close to the rainbow. It occurred to me this morning that when I saw the rainbow, someone else must have been right there where the rainbow was, and yet he just does not realize that. The same thing can be said to me, that I was in the rainbow, that I just don’t know that. And all the times, I was just trying to chase it, but in fact I am already in it. This lead me to think the reason behind this not to know to have enough. People chase the rainbow because they think they don’t have enough. The chasing is a result of the lack of knowledge that in fact they already have enough. Once they realize that, chasing is automatically stopped, or desire is eliminated.

Chapter 45

大成若缺，其用不弊。大盈若冲，其用不穷。大直若屈，大巧若拙，大辩若讷。
躁胜寒，静胜热。清静为天下正。

Translation
The greatest achievements seem flawed, the function of which will never fail; The greatest fulfilment seems void. The straightest seems curved, the artful looks clumsy, and the eloquence appears to stammer.
Movement overcomes chill and stillness overcomes the heat. To be pure and still is the rightful way in this world.

Comments
These descriptions of a man of the Tao is just from a different angle as Chapter 15, where it starts with 古之善为士者.

Tao Teh Ching Chapter 44

名与身孰亲？身与货孰多？得与亡孰病？
甚爱必大费；多藏必厚亡。
故知足不辱，知止不殆，可以长久。

Translation
Which one you value the most, your body or your fame? Which one you want more, (the quality of) your body or your possessions? Which one is more undesirable to you, achieving or losing?
Obsessive love inevitably leads great waste (of emotions). When you accumulate most, you lose most (when you die).
Therefore to know to have enough, one is not in a position to be exposed to shame and to know when to stop, one escapes being exposed to danger. These are the keys to longevity.
Comments
Anything that is out side of the body is 身外之物. If you don’t understand this, you chose reputation and lose your life. Plenty of examples can be made. We may know someone. Phrases like 苟且偷生 was invented. In the first paragraph Lao Tzu asked three questions. The keys words here are 名, 货. In essence fame and material possession has no difference, they are 得, or achieved, acquired. What will happen when you fame and possessions acquired the most? Here comes the second paragraph. Lao Tzu says you only lose more when you leave this world.
In the first paragraph, Lao Tzu seems to emphasize the importance of 身. Once we understand that 身外之物 is not important, then the important thing is naturally 修身.
When Lao Tzu says 知足不辱, the reason behind this is that when a supposedly shameful situation arises, when one is satisfied with whatever situation, that shame is no longer a shame. This is essentially accepting oneself and accepting a possible failure, and essentially Wu Wei.

Tao Teh Ching Chapter 43

天下之至柔，驰骋天下之至坚。
无有入无间，吾是以知无为之有益。不言之教，无为之益，天下希及之。

Translation
The most flexible and softest overcome the strongest and hardest in the world.
Those without existing form can enter into those with no gap, and it is because of this that I know the benefit of Wu Wei (no action). People seldom achieve the teachings without speech and realize the benefit of Wu Wei.

Comments
The soft and flexible has got a feminine aspect to it. Normally the woman’s body is softer and more flexible, her voice is softer, and so is her attitude towards the world. We see ambitious man wanting “challenge” all the times, but the women always ask: “how many challenges to do you want?” Lao Tzu here says that the soft conquers the rigid. This is very much consistent with previous chapters, such as in Chapter 28，知其雄，守其雌.
In the second paragraph, we realize that it is difficult to understand the benefit of no actions. Not to speak is more difficult to most people than to speak. We meet people who are constantly talking. This is against the Tao, where Lao Tzu says: 希言自然. In later chapters, Lao Tzu indicates that speech is a result of ignorance, or lack of knowledge.
Ask yourself when you want to speak anything: “Is this necessary?” “Can I use less words?”

Tao Teh Ching Chapter 42

道生一，一生二，二生三，三生万物。万物负阴而抱阳，冲气以为和。
人之所恶，唯孤、寡、不谷，而王公以为称。故物或损之而益，或益之而损。人之所教，我亦教之。强梁者不得其死，吾将以为教父。
Translation
The Tao creates one, one creates two and two creates three, three creates all beings. All beings embraces the Yin and Yang and find their balance and harmony through the use of breath.
People dislike being alone, orphaned, widowed or not having enough, and yet these are the names the kings call themselves. Therefore by damaging it, advantage is given, by giving it advantages, damage is done.
Whatever people teach I also teach. Those who use brutal force cannot die a natural death. This is my teaching.

Comments
The chapter is very fragmented. We seem to be dealing with three different things. The last two had been covered previously, the first paragraph is new. It reminds me of the Fibonacci Series. The series is created out of 0 and 1, the next number is the sum of the previous two. Zero is this case is void, or Tao. The Tao creates 1 and the 1 plus itself is 2, 1 plus 2 becomes 3. and the series goes on. It is found that many natural portions are very close to the ratio, 0.618. All numbers are created out of 0 and 1, and Lao Tzu here is saying all things are created out of nothing.

Tao Teh Ching Chapter 41

上士闻道，勤而行之；中士闻道，若存若亡；下士闻道，大笑之。不笑不足以为道。
故建言有之：明道若昧；进道若退；夷道若类；
上德若谷；广德若不足；建德若偷；质真若渝；大白若辱；大方无隅；大器晚成；大音希声；大象无形；道隐无名。夫唯道，善贷且成.
Translation
The ones of higher class, when heard about the Tao, carries it out diligently; The one of the middle class, only carries it intermittently; The one of the lowest class, however, laugh at the Tao. It is not the Tao if it is not laughed at!
Therefore it is said that one understands the Tao he seems slow in wit; he who make progress in the Tao seems to walk backwards; an even way seems to be rugged.
The highest virtue is like a valley, the widest virtue seems insufficient, the established virtue seems flawed, the real nature seems always changing, the greatest glory resembles humiliation, the bigger square has no corner, the biggest vessel is made last, the greatest sound is seldom heard, the biggest image has no form. The Tao is nameless, and yet only the Tao can impart itself and complete all beings.

Comments
Previous chapters already cover a great portion of this chapter. The only portion that is interesting here is the first paragraph when Lao Tzu is talking about the type of people when they here about the Tao. I previously stated that some similarities exist between Taoism and Buddhism. Here is properly where the difference is. In Buddhism, all people are Buddha; the only difference is whether or not one had self-realization or 悟. The realization can be a gradual one or a sudden one, and thus 顿悟, 渐悟. The sixth generation master of Buddhism in China is 惠能, who said:
本来正教，无有顿渐，人性自有利钝。迷人渐契，悟人顿修，自识本心，自见本性，即无差利，所以立顿渐之假名。
The meaning is that according to the nature of the person, the realization can be fast or slow. But the realization or the inner knowledge is present in everyone. Therefore the class is just superficial and can be eliminated when realization is achieved.

Tao Teh Ching Chapter 40

反者道之动；弱者道之用。天下万物生于有，有生于无。
Translation
The movement of the Tao its return; the function of the Tao lies in its non-function.
All beings are created out of existence and existence is created out of voidness.
Comments
反, used as 返, to return. The first sentence of this chapter can be interpreted in a number of different ways. The reason I prefer “return” is because of previously Lao Tzu said:
万物并作，吾以观其复。夫物云云，各复归其根，归根曰静，静曰复命。And“复归于婴儿”，“复归于无极”，“复归于朴”. All of these are returns. When the Tao moves, it is to return. 弱, can mean weakness. However, if interpreted here as weakness, we would run into difficulties. I have interpreted as such that when one understands the Tao, he resides in it and it is totally concealed from the outside, therefore it seems the Tao has no function.

Tao Teh Ching Chapter 39

昔之得一者：天得一以清；地得一以宁；神得一以灵；谷得一以盈；万物得一以生，侯王得一以为天下贞。其致之。
天无以清，将恐裂；地无以宁，将恐废；神无以灵，将恐歇；谷无以盈，将恐竭；万物无以生，将恐灭；侯王无以贵高，将恐蹶。故贵以贱为本，高以下为基。是以侯王自称孤、寡、不谷。此非以贱为本邪？非乎？故致誉无誉。不欲琭琭如玉，落落如石。

Translation
Here are some entities that had achieved the oneness;
Having acquired the Oneness,
The heaven is clear, the earth is peaceful, the divine is lively, the valley is filled, the creatures have life, and the Kings are upright.
If the heaven is not clear, it might break; earth not peaceful, it might be destroyed; divine not lively, it might be listless; valley not filled, it might be depleted; creatures don’t have life, they may be dead; kings not upright, their morals might decay. Therefore the noble is based on the meanness and the high has its root in the low. This is why the kings call themselves the lonely one, the poor one, isn’t this the proof that the meanness is the root? The ultimate honor has no honor and the sage does not want to be like a beautiful jade, but would rather be like a normal stone.

Tao Teh Ching Chapter 38

上德不德，是以有德；下德不失德，是以无德。
上德无为而无以为；下德为之而有以为。上仁为之而无以为；上义为之而有以为。上礼为之而莫之应，则攘臂而扔之。
故失道而后德，失德而后仁，失仁而后义，失义而后礼。
夫礼者，忠信之薄而乱之首。前识者，道之华而愚之始。是以大丈夫处其厚，不居其薄；处其实，不居其华。故去彼取此。

Translation
Those who possess the highest Teh (virtue) do not know the Teh; therefore they possess the Teh; those who have inferior Teh active in order not to lose the Teh and therefore they don’t possess the Teh. Those with the highest Teh do not act, as there is no desire involved when acting; those with inferior Teh act because of their desire to achieve. Those who possess the highest love act however they are desireless, those with the highest rectitude act and their desire is strong. Those with the highest ceremonial observances act and they found no one responding, thus ceremonial observances are thrown away with bare arms.
Therefore when the Tao is lost, Teh emerges; When Teh is lost, Love comes forth; When love is lost, there comes the rectitude; when rectitude is lost, there arises ceremonial observance.
Now the observance of ceremonies is the result when loyalty and credibility is reduced to flimsy level and is thus the beginning of disorder; Knowledge, on the other hand, is the external splendour of the Tao and is the onset of stupidity. Therefore the sage resides in the solid foundation and not the flimsy, on what are the truth and not the splendour display.

Comments
德, Teh, first appears here in Chapter 38, almost half way through the Tao Teh Ching. It is commonly interpreted that the Teh is the manifestation of the Tao in action. A possessor of the Tao acts with Teh. The closest word in English is virtue, however, subtle differences remains to be appreciated.
In the first paragraph, Lao Tzu first defines the highest virtue. Surprisingly when you have the highest virtue, you don’t realize that yourself. When you act hard to retain the “virtue” defined by the society, and then you do not have the real virtue. This reminds me Jesus reprimand the Pharisees. The Pharisees act with so called rectitude and seemingly has the highest virtue, however in the eyes of Jesus, they are worse than the prostitutes and tax collectors. The Pharisees 无德.
The second paragraph is very logically written. The basic concepts here are two things. Do you act? Do you have desire when acting? The answer to these two questions determines what type of Virtue you have got. It is quite clear the highest virtue involves no intension and no action, while the lowest virtue is the contrary. In between, we have love and rectitude. Love is closest to virtue. Rectitude is closer to the inferior virtue. 礼, Li, ceremonial observance or act according the rank, class and background. Li is treated separately, it is so bad what it has to be thrown away will full strength.
After this, we can now understand why in the third paragraph the hierarchy is like this: 道，德，仁，义，礼.
In the last paragraph, Lao Tzu renounced the 礼 and 识, but he did not specify how he reached the conclusion. Here is a personal interpretation of what I believed is the reason. The 礼 and 识 are all quest for external objects. The Tao is in the inside, trying to find the Tao from the outside is in vain. 德, in essence is not Tao, although it is the manifestation of it. It is becomes an external object if you possess it. The man with the Tao do not possess the 德, because he is totally internal, and thus we have上德不德.

Tao Teh Ching Chapter 37

道常无为而无不为。侯王若能守之，万物将自化。[1][97]化而欲作，吾将镇之以无名之朴。
无名之朴，夫将不欲。不欲以静，天下将自定。

Translation
The Tao in its constant form never does anything and yet nothing was not done. If the rulers of this world can abide by it, all beings will dissolve by themselves. Having been dissolved, desire may arise again; then again, we can suppress it with the nameless simplicity.
With the nameless simplicity, people will have no desires; Having no desires they become quiet and peace is achieved in this world.

Comments
Without desires everything just runs by itself. It is commonly agreed that greed is the origin of war, and therefore we may conclude that “world peace” cannot be achieved as soon as mankind has greed.

Tao Teh Ching Chapter 36

将欲歙之，必故张之；将欲弱之，必故强之；将欲废之，必故兴之；将欲取之，必故与之。是谓微明。柔弱胜刚强。鱼不可脱于渊，国之利器不可以示人。

Translation
One need to exhale first before inhale; One needs to strengthen it first in order to weaken it, building it before destroying it, give to it before take from it. This is called the subtle understanding. The week but flexible always defeat the strong but rigid.
This fish cannot come out of the water (so it can be seen), and so is the strength of the country, which should not be shown.

Comments
The first impression of this chapter is that Lao Tzu is talking about the strategy of how to overcome the enemy. However, I am reluctant to see it this way. As you will see this is the only chapter of the whole book which carries this approach and it is very much in contradiction to other parts of the book. I do not believe Lao Tzu considers anyone an enemy; therefore he is not on a mission to destroy, take away, or weaken others. I recall in Chapter 30, Lao Tzu said 物壮则老, that when one reaches maturity he then becomes old. Maybe Lao Tzu means that we should conceal the state of being strong. If we are not perceived as strong, prosperous then nothing will weaken us. That is probably why he said 国之利器不可以示人.

Tao Teh Ching Chapter 35

执大象，天下往。往而不害，安平泰。乐与饵，过客止。
道之出口，淡乎其无味，视之不足见，听之不足闻，用之不足既。
Translation
Carrying the great symbol of the Tao, all people in the world resort to it. Having resorted (and implemented) the Tao, the world is peaceful and prosperous. With ample entertainment and food, even the passers-by stop.
If you taste the Tao, it is insipid; If you look at the Tao, it is so small that it can’t be seen; if you listen to it, it is so faint that it can’t be heard; If you want to use it, you can’t finish anything.

Comments
The last sentence is a bit of mystery. In the rest of the sutras, the opposite is true, i.e. when using the Tao it is inexhaustible.
I find these chapters generally repeating previous chapters.

Tao Teh Ching Chapter 34

大道泛兮，其可左右。
万物恃之以生而不辞，功成而不有。衣养万物而不为主，可名于小；万物归焉而不为主，可名为大。
以其终不自为大，故能成其大。

Translation
The Tao is all pervasive, it reaches everywhere.
All beings relies on it and it refuses not, and never does it take credit; It supplies nutrition to all but does not rule them, therefore it can be called small; All beings abide by it but still it does not rule them, therefore it can be called big.It is because ultimately it does not make itself great, thus it can be truly great.

Tao Teh Ching Chapter 33

知人者智，自知者明。胜人者有力，自胜者强。知足者富。强行者有志。不失其所者久。死而不亡者寿。

Translation
He who knows others is smart, he who knows himself is enlightened; He who overcomes others has got strength, he who overcomes himself is truly strong; He who satisfies on what he has is rich; He who acts with brutal force has got ambition. He who does not lose his place will last. He who perishes but does not die has got longevity.

Comments
The psychologist’s job is to know others. We want to know others. We are called considerate when we understand others. We are smart and sharp if we know others. This is all right. But Lao Tzu says to know oneself is more. This is virtually the same as the yogic path of self-realization leads to enlightenment.
A champion wrestler is physically strong; he can defeat anyone on his path. However he suffers from depression and eventually committed suicide. Who defeated him? The answer is himself.
强行者有志。 What is ambition? In this society, ambition is not a negative word. We see ambitious people. Even in yoga classes we see them. We are told many times by our teachers that we cannot act with brutal force with our practice, and that we need to be slow. We need to cut our ambitions. This is easy to say but quite difficult to implement. Coming back to Chapter 15, Lao Tzu asked: 孰能浊以静之徐清？孰能安以动之徐生？
Who can clarify the troubled waters by allowing it to settle down quietly? Who can give life to the motionless by gently stirring?
不失其所者久。 To truly know oneself means he knows where he belongs and therefore he cannot lose it.

Tao Teh Ching Chapter 32

道常无名，朴虽小，天下莫能臣也。侯王若能守之，万物将自宾。天地相合以降甘露，民莫之令而自均。
始制有名，名亦既有，夫亦将知止，知止可以不殆。譬道之在天下，犹川谷之于江海。

Translation
The Tao has no name. However small may this simple Tao, nothing the whole world can be a master of it. If the kings can abide by it, all will submit spontaneously. When the heaven and earth are united, the sweet dew is formed and distributed evenly without the interference of Man.
When structure starts to form the name is given, after the creation of the names, the formation (the structure that has been formed, i.e. this world) should know when to stop. Knowing when to stop protects it from danger.
If we compare the Tao and this world, it is like compare the valleys and tributes to rivers and seas.

Comments
The first paragraph is fairly straightforward. The second one is not. I have to use some liberty here.
制, is rule, structure. 既 means having finished, after.
This is one of many times Lao Tzu says that the Tao does not have a name. What is the Tao? From the first paragraph, it seems to me that the union of the heaven and earth is the Tao in action, because in doing so, the dew is distributed evenly without human interference. Here I remember in Tibetan Buddhism the aim of life is to achieve the unification of the sun and moon. The sun and the moon are two extremes, so is heaven and earth. By uniting extremes, the duality is destroyed. The Tai Chi 太极, literally means that the edge of the extreme. At the edge of the extreme, extremity disappears.
始制有名，名亦既有，夫亦将知止，知止可以不殆。This is the second paragraph, which is quite difficult. After the names are invented for the structures form, the structure must know when to stop, otherwise it will lead to its own destruction.
譬道之在天下，犹川谷之于江海。In this sentence, we need to asked what does the valleys mean to the rivers and seas? Without the valleys and tributes, no river and seas will exist. So it is evident that the Tao is the origin of the world existence.

Tao Teh Ching Chapter 31

夫兵者，不祥之器，物或恶之，故有道者不处。
君子居则贵左，用兵则贵右。兵者不祥之器，非君子之器，不得已而用之，恬淡为上。胜而不美，而美之者，是乐杀人。夫乐杀人者，则不可得志于天下矣。
吉事尚左，凶事尚右。偏将军居左，上将军居右，言以丧礼处之。杀人之众，以悲哀泣之，战胜以丧礼处之。

Translation
A weapon is an instrument of evil omen, it is disliked by all creatures, thus is the reason the man with the Tao will not get close to it.
The gentlemen prefer to reside on the left when in their own house but honor the right when involved in military action. As an instrument of evil omen, the weapons therefore are not instruments for the gentlemen. It is only used when circumstances are such that a gentleman has to use it in spite of himself, and even in using it, he choses a very controlled fashion. A gentleman will not glorify his victory. Those who glorify their victories take pleasure in killing and these people cannot rule the world.
In events of joyful nature, the left side is esteemed; in events of disastrous nature, the right side is honoured. The second commander resides the left and the general resides to the right. This arrangement is the same as that of a funeral. When mass killing happens (as a result of war), deep mourning is set for the killed and the winning side holds the funeral for the dead.

Comments
This chapter expends Lao Tzu’s view of war. He did not say that you should avoid war all together. This is bit different from a Buddhist’s view. The essence here is 不得已而用之，恬淡为上. That is it is carried out only when absolutely necessary and when he does, he carry it out without obsession. The gentleman kills, but only as a last resort and he take no pleasure from his killing. In fact, he mourns the victims of war.
I hope and pray that such necessity do not arise often. It is already blessed that the world is in general peace for quite some time. Let us pray that we harm less living beings during our own lifetime.

Tao Teh Ching Chapter 30

以道佐人主者，不以兵强天下。其事好远。师之所处，荆棘生焉。大军之后，必有凶年。
善有果而已，不以取强。果而勿矜，果而勿伐，果而勿骄。果而不得已，果而勿强。
物壮则老，是谓不道，不道早已

Translation
For those who advise the lord of people with the principle of Tao, they do not use military force to conquer the world. The characteristic of war is such that it often returns the effects (you inflicted upon your enemy). Where the troops station, there are thorns of insurgency; after a great war, the country is doomed to suffer from a time of depression.
A master of war knows how to stop once a result is achieved and does not force all the way. Once the result had been achieved, he is not boastful or proud. He achieves the results only because of necessity and won’t be forceful.
When things reach strong maturity it starts to get old and this doesn’t coincide with the TAO. Those not in accordance with the Tao die prematurely.

Comments
In this chapter, Lao Tzu starts his opinion toward military actions. Lao Tzu is against war, but not because of the reasons people normally have nowadays. The reason is because that it 不道, or not in accordance with the Tao. He also has this prediction, 不道早已, that those who exercise war to the utmost degree will die soon. We have seen this so many times in history. Take the Roman Empire, Napoleon, Genghis Khan, Hitler for example. One thing common for these is that they have absolute supremacy to their enemies, and yet one after the other they fail. I believe they had not been following Lao Tzu’s advise. Needless to say that this rule still applies today.
远 should be a corruption from 还..