Chapter 52: Understanding Attachment

When creation began, Dao became the world's mother.

When one knows one's mother he will m turn know that he is her son. When he recognizes his sonship, he will in turn keep to his mother and to the end of life will be free from danger. He who closes his mouth and shuts his sense gates will be free from trouble to the end of life. He who opens his mouth and meddles with affairs cannot be free from trouble even to the end of life.

To recognize one's insignificance is called enlightenment. To keep one's sympathy is called strength. He who uses Dao's light returns to Dao's enlightenment and does not surrender his person to perdition. This is called practicing the eternal.

Interpretation:

This chapter deals with the subject of attachment.

The first stanza observes that, since the Dao came before all things, when the physical Universe came into being, the Dao was its origin.

The second stanza observes that, when we realize that we come from a place before the physical world, we can see that we are free and not bound to the suffering of this life.  The second sentence of this stanza can be seen to be repeating a message from the Buddha.  Our senses are of this world, to know our true self, we must go beyond them.  We must not remain attached to this world and the sensations it pour in to us through our bodies.

The first two sentences of the final stanza can be seen as statements on the values of modesty and compassion.  The last two remind us again to remember our true nature and to not fall into the trap of physical form.

Chapter 51: What is teh

Tao gives life to all creatures; de [teh] feeds them; materiality shapes them; energy completes them. Therefore among all things there is none that does not honor Dao and esteem de [teh].

Honor for Dao and esteem for de [teh] is never compelled, it is always spontaneous.

Therefore Dao gives life to them, but de [teh] nurses them, raises them, nurtures, completes, matures, rears, protects them.

Tao gives life to them but makes no claim of ownership; de [teh] forms them but makes no claim upon them, raises them but does not rule them. This is profound vitality (de [teh]).

Interpretation:

The "teh" or "te" of an object is often described as its "virture."  Another way to look at "teh" would be "natural purpose."  This definition may help in the understanding of the above passage, since all things, even things that we find to be without virtue do serve the purpose that is natural to their being.

Stanza one separates out four states of being, the self created by Tao, the self created by natural purpose, the physical self and the energy that flows through all of the above.

Stanza two can be seen to be saying that honor and respect for the nature of things is natural within.

The third stanza observes that the Dao itself gives rise to all things (including teh) but that teh may be defined separately as the driving force that completes the unique shape of each thing.

We see again in the fourth stanza the much repeated message that Dao and now also teh do these things spontaneously and without desire to own or possess.  It is this selflessness that give teh such unlimited power.

Chapter 50: Beyond Life and Death

Life is a going forth; death is a returning home.

Of ten, three are seeking life, three are seeking death, and three are dying.

What is the reason? Because they live in life's experience. (Only one is immortal.)

I hear it said that the sage when he travels is never attacked by rhinoceros or tiger, and when coming among soldiers does not fear their weapons. The rhinoceros would find no place to horn him, nor the tiger a place for his claws, nor could soldiers wound him. What is the reason? Because he is invulnerable.

Interpretation:

In and earlier chapter, the author discusses Immortality.   The suggested at that time that immortality is not an issue of a body that does not die but of returning naturally to the Dao.  It is as if we are water taken from the ocean in a bucket.  Sooner or later, whether poured back into the ocean or out onto the ground, that water will return to the ocean.  So too do we.  It can be said that the water in the bucket is actually still part of the ocean just as we, though we perceive ourselves as different are still part of the Tao.

This chapter returns to that theme.  It is interesting to speculate whether the author means literally to suggest that those steeped in the dao are protected from animal attack.  It seems clear that they are suggesting that only one in ten have discovered their true place in the Dao and so their immortality.

The first stanza points out the perception that we, as living humans perceive ourselves as separate from the Tao, our "home."

The second stanza can be seen to say that some struggle with living, some with dying, others with the secret desire to die.

The third stanza suggests that these people's struggle is because they have not seen through to the Dao.  It suggests that only one in ten have noticed their true, immortal nature as part of the Dao.

The fourth stanza is most curious, does the author mean to suggest that those steeped in Dao cannot be cut or injured.  This seems unlikely because wounds to the body are part of the struggles of life that the one who is immortal is beyond.  It can be suggested that the tenth person is not hurt because they have taken refuge in their true nature and so injuries to the body do not disturb their sense of peace.