Chapter 53: Avoiding Boastfulness

If I were suddenly to become known, and (put into a position to) conduct (a government) according to the Great Dao, what I should be most afraid of would be a boastful display. 

The great Dao (or way) is very level and easy; but people love the
by-ways.

Their court(-yards and buildings) shall be well kept, but their fields shall be ill-cultivated, and their granaries very empty.

They shall wear elegant and ornamented robes, carry a sharp sword at their girdle, pamper themselves in eating and drinking, and have a superabundance of property and wealth;--such (princes) may be called robbers and boasters.

This is contrary to the Dao surely!

The Taoism Interpretation:

Unlike some chapters that cover several topics, this passage can be seen to be making a single observation.

At the end of the first stanza the author asserts that the most dangerous part of "becoming known" is the urge to display in a vain manner.

The second, third and fourth stanza observe the behavior of "known" people.  

The final stanza observes that such displays are out of keep with already established principles of Tao.

It is interesting to note the parallel between the behavior of the "princes" and the modern habit of borrowing excessively.   Perhaps this can be seen as similar to those princes who dress gaudily but leave their granaries empty.  

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.