the moral life it stands for the simplicity of desire." The third treasure is a six-character phrase instead of a single word: Bugan wei tianxia xian "not dare to be first/ahead in the world". Chen notes that The third treasure, daring not be at the world's front, is the Taoist way to avoid premature death. To be at the world's front is to expose oneself, to render oneself vulnerable to the world's destructive forces, while to remain behind and to be humble is to allow oneself time to fully ripen and bear fruit. This is a treasure whose secret spring is the fear of losing one's life before one's time. This fear of death, out of a love for life, is indeed the key to Taoist wisdom. In the Mawangdui Silk Texts version of the Tao Te Ching, this traditional "Three Treasures" chapter 67 is chapter 32, following the traditional last chapter (81, 31). Based upon this early silk manuscript, Robert G. Henricks concludes that "Chapters 67, 68, and 69 should be read together as a unit." Besides some graphic variants and phonetic loan characters, like ci ( "mat, this") for ci ( "compassion, love", clarified with the "heart radical" ), the most significant difference with the received text is the addition of heng (, "constantly, always") with "I constantly have three …" () instead of "I have three …" (). English translations The language of the Tao Te Ching is notoriously difficult to translate, as illustrated by the diverse English renditions of "Three Treasures" below. A consensus translation of the Three Treasures could be: compassion or love, frugality or simplicity, and humility or modesty. Other meanings In addition to these Taoist "Three Treasures", Chinese sanbao can also refer to the Three Treasures in Traditional Chinese Medicine or the Three Jewels in Buddhism. Victor H. Mair notes that Chinese Buddhists chose the Taoist term sanbao to translate Sanskrit triratna or ratnatraya ("three jewels"), and "It is not at all strange that the Taoists would take over this widespread ancient Indian expression and use it for their own purposes." Erik Zürcher, who studied influences of Buddhist doctrinal terms in Taoism, noted two later meanings of sanbao: Tao "the Way", jing "the Scriptures", and shi "the Master" seems to be patterned after Buddhist usage; Tianbao jun "Lord of Celestial Treasure", Lingbao jun "Lord of Numinous Treasure", and Shenbao jun "Lord of Divine