wish to be getting. Therefore the sufficiency of contentment is
an enduring and unchanging sufficiency.

47. 1. Without going outside his door, one understands (all that takes
place) under the sky; without looking out from his window, one sees
the Tao of Heaven. The farther that one goes out (from himself), the
less he knows.

2. Therefore the sages got their knowledge without travelling; gave
their (right) names to things without seeing them; and accomplished
their ends without any purpose of doing so.

48. 1. He who devotes himself to learning (seeks) from day to day to
increase (his knowledge); he who devotes himself to the Tao (seeks)
from day to day to diminish (his doing).

2. He diminishes it and again diminishes it, till he arrives at doing
nothing (on purpose). Having arrived at this point of non-action,
there is nothing which he does not do.

3. He who gets as his own all under heaven does so by giving himself
no trouble (with that end). If one take trouble (with that end), he
is not equal to getting as his own all under heaven.

49. 1. The sage has no invariable mind of his own; he makes the mind
of the people his mind.

2. To those who are good (to me), I am good; and to those who are not
good (to me), I am also good;--and thus (all) get to be good. To
those who are sincere (with me), I am sincere; and to those who are
not sincere (with me), I am also sincere;--and thus (all) get to be
sincere.

3. The sage has in the world an appearance of indecision, and keeps
his mind in a state of indifference to all. The people all keep their
eyes and ears directed to him, and he deals with them all as his
children.

50. 1. Men come forth and live; they enter (again) and die.

2. Of every ten three are ministers of life (to themselves); and three
are ministers of death.

3. There are also three in every ten whose aim is to live, but whose
movements tend to the land (or place) of death. And for what reason?
Because of their excessive endeavours to perpetuate life.

4. But I have heard that he who is skilful in managing the life
entrusted to him for a time travels on the land without having to shun
rhinoceros or tiger, and enters a host without having to avoid buff
coat or sharp weapon. The rhinoceros finds no place in him into which
to thrust its horn, nor the tiger a place in which to fix its claws,
nor the weapon a place to admit its point. And for what reason?
Because there is in him n