持而盈之 不若其已
[chi2] [er2] [ying2] [zhi1] [bu4] [ruo4] [qi2] [yi3]
To continue [filling] even though [the vessel is] full, is not as good as stopping
持而盈之，不如其已﹔
[chi2] [er2] [ying2] [zhi1]，[bu4] [ru2] [qi2] [yi3]﹔
To continue [filling] even though [the vessel is] full, is not as good as stopping
This section can be translated several ways, but I feel that this conveys the point most clearly for what I took from it. A vessel which isn’t quite full is better than one where it has overflowed and is wasted, or one which is filled too high and then spilled when in use. Like many other parts of this book, excess is typically the cause of downfall, so avoid excess.
錐而銳之 不可常葆之
[zhui1] [er2] [rui4] [zhi1] [bu4] [ke3] [chang2] [bao3] [zhi1]
To hammer and sharpen, will not hold [the edge] forever
揣而銳之，不可長保。
[zhui1] [er2] [rui4] [zhi1]，[bu4] [ke3] [chang2] [bao3]。
To hammer and sharpen, will not hold [the edge] for long
These sections vary, but only minorly. A blade can hold its edge, but the more you work it, the easier the edge is lost. Constantly tempering and sharpening a good blade leads to a useless one in no time. Again, excess, even though it seems to be done in good spirit in this example, leads to fault. The previous section was a neutral example, this one is a positive action turned into a negative action by excess. Restraint is key.
錐~揣
金玉盈室 莫之守也
[jin1] [yu4] [ying2] [shi4] [mo4] [zhi1] [shou3] [ye3]
A building [room] filled with gold and jewels [lit. jade] has none which can protect it
金玉滿堂，莫之能守﹔
[jin1] [yu4] [man3] [tang2]，[mo4] [zhi1] [neng2] [shou3]﹔
A hall [room or court] filled with gold and jewels [lit. jade] has none which can protect it
The whole concept here builds off of Chapter 3. “Not valuing that which is hard to acquire causes the people to not steal,” ultimately adds with this section to fully explain the concept. No one can protect a large amount of gold or jewels as it is desired and so it will be sought out. Valuing and hoarding treasure creates an opportunity to steal.
Having an excess once again serves to cause issues. Even with a comic amount of treasure, one is unable to afford to protect the treasure in the first place. Excess bites again and causes a return to equilibrium. The disparity leads to people desiring past the point of moralness as mentioned to a degree in Chapter 2 with the section: “When everyone recognizes adeptness [or kindness, virtue, etc.], then people speak disparagingly [of it]”. When something is near valueless because it is equally accessible, then no one (normally) will try to steal it, but when such an excess leads to a massive inequality, the nature of existence means this imbalance must be diminished.
貴富而驕 自遺咎也
[gui4] [fu4] [er2] [jiao1] [zi4] [yi2] [jiu4] [ye3]
To be proud [arrogant] of [due to] wealth, causes one to lose it and meet catastrophe
富貴而驕，自遺其咎。
[fu4] [gui4] [er2] [jiao1]，[zi4] [yi2] [qi2] [jiu4]。
To be proud [arrogant] of [due to] wealth, causes one to lose it and meet catastrophe
This section sounds a bit awkward in English without adding some implied context, but the general idea is that having undue pride and priority on wealth and fortune leads one to catastrophe and loss. This builds off of the return to equilibrium from the previous section. This imbalance combined with trying to leverage it for selfish reasons leads to a swing in the opposite direction to humble and reduce this imbalance. I do not view these past two sections as just saying throw away all material possessions and similar, as this conflicts with some parts in Chapter 5 about the middle ground rather than excess.
功述身芮 天之道也
[gong1] [shu4] [shen1] [rui4] [tian1] [zhi1] [dao4] [ye3]
When the work has been recorded [completed], make one’s presence small, this is the the Dao of Heaven
功遂身退，天之道。
[gong1] [sui4] [shen1] [tui4]，[tian1] [zhi1] [dao4]。
When the work is completed [then] leave, this is the the Dao of Heaven
When one completes one’s work, one must leave or step out, otherwise, one is dwelling and not following the Dao. This is meant in both a more literal definition of work as well as a more figurative one. Basically, do now dwell in the rewards, complete your task and then step away in line with the Dao and the will of the heavens.
I translated this as “the Dao of Heaven” though I feel it has a bit of a hint at the “Mandate of Heaven” and “will of heaven” as well. The emperor was traditionally emperor because it was the “Mandate of Heaven” they were tasked to follow and was the given reason they were above the average person, but most revolutions were the emperor “losing” the Mandate of Heaven and being punished. I feel that this section is made to springboard off of that as well to focus on the general Dao of the world and heavens.