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le in ignorance to keep them satisfied and those who have knowledge he restrains from evil。 If he； himself； practices restraint then everything is in quietness。
4
The Tao appears to be emptiness but it is never exhausted。 Oh； it is profound！ It appears to have preceded everything。 It dulls its own sharpness； unravels its own fetters； softens its own brightness； identifies itself with its own dust。
Oh； it is tranquil！ It appears infinite； I do not know from what it proceeds。 It even appears to be antecedent to the Lord。
5
Heaven and earth are not like humans； they are impartial。 They regard all things as insignificant； as though they were playthings made of straw。 The wise man is also impartial。 To him all men are alike and unimportant。 The space between heaven and earth is like a bellows； it is empty but does not collapse； it moves and more and more issues。 A gossip is soon empty； it is doubtful if he can be impartial。
6
The Spirit of the perennial spring is said to be immortal； she is called the Mysterious One。 The Mysterious One is typical of the source of heaven and earth。 It is continually and endlessly issuing and without effort。
7
Heaven is eternal； earth is lasting。 The reason why heaven and earth are eternal and lasting is because they do not live for themselves； that is the reason they will ever endure。
Therefore the wise man will keep his personality out of sight and because of so doing he will become notable。 He subordinates his personality and therefore it is preserved。
Is it not because he is disinterested； that his own interests are conserved？
8
True goodness is like water； in that it benefits everything and harms nothing。 Like water it ever seeks the lowest place； the place that all others avoid。 It is closely kin to the Tao。
For a dwelling it chooses the quiet meadow； for a heart the circling eddy。 In generosity it is kind； in speech it is sincere； in authority it is order； in affairs it is ability； in movement it is rhythm。
Inasmuch as it is always peaceable it is never rebuked。
9
Continuing to fill a pail after it is full the water will be wasted。 Continuing to grind an axe after it is sharp will soon wear it away。
Who can protect a public hall crowded with gold and jewels？ The pride of wealth and position brings about their own misfortune。 To win true merit； to preserve just fame； the personality must be retiring。 This is the heavenly Tao。
10
WHAT IS POSSIBLE
By patience the animal spirits can be disciplined。 By self…control one can unify the character。 By close attention to the will； compelling gentleness； one can become like a little child。 By purifying the subconscious desires one may be without fault。 In ruling his country； if the wise magistrate loves his people； he can avoid compulsion。
In measuring out rewards； the wise magistrate will act like a mother bird。 While sharply penetrating into every corner； he may appear to be unsuspecting。 While quickening and feeding his people； he will be producing but without pride of ownership。 He will benefit but without claim of reward。 He will persuade； but not compel by force。 This is teh； the profoundest virtue。
11
THE VALUE OF NON…EXISTENCE
Although the wheel has thirty spokes its utility lies in the emptiness of the hub。 The jar is made by kneading clay； but its usefulness consists in its capacity。 A room is made by cutting out windows and doors through the walls； but the space the walls contain measures the room's value。
In the same way matter is necessary to form； but the value of reality lies in its immateriality。
（Or thus： a material body is necessary to existence； but the value of a life is measured by its immaterial soul。）
12
AVOIDING DESIRE
An excess of light blinds the human eye； an excess of noise ruins the ear； an excess of condiments deadens the taste。 The effect of too much horse racing and hunting is bad； and the lure of hidden treasure tempts one to do evil。
Therefore the wise man attends to the inner significance of things and does not concern himself with outward appearances。 Therefore he ignores matter and seeks the spirit。
13
LOATHING SHAME
Favor and disgrace are alike to be feared； just as too great care or anxiety are bad for the body。
Why are favor and disgrace alike to be feared？ To be favored is humiliating； to obtain it is as much to be dreaded as to lose it。 To lose favor is to be in disgrace and of course is to be dreaded。
Why are excessive care and great anxiety alike bad for one？ The very reason I have anxiety is because I have a body。 If I have not body why would I be anxious？
Therefore if he who administers the empire； esteems it as his own body； then he is worthy to be trusted with the empire。
14
IN PRAISE OF THE PROFOUND
It is unseen because it is colorless； it is unheard because it is soundless； when seeking to grasp it； it eludes one； because it is incorporeal。
Because of these qualities it cannot be examined； and yet they form an essential unity。 Superficially it appears abstruse； but in its depths it is not obscure。 It has been nameless forever！ It appears and then disappears。 It is what is known as the form of the formless； the image of the imageless。 It is called the transcendental； its face （or destiny） cannot be seen in front； or its back （or origin） behind。
But by holding fast to the Tao of the ancients； the wise man may understand the present； because he knows the origin of the past。 This is the clue to the Tao。
15
THAT WHICH REVEALS TEH
In olden times the ones who were considered worthy to be called masters were subtle； spiritual； profound； wise。 Their thoughts could not be easily understood。
Since they were hard to understand I will try to make them clear。 They were cautious like men wading a river in winter。 They were reluctant like men who feared their neighbors。 They were reserved like guests in the presence of their host。 They were elusive like ice at the point of melting。 They were like unseasoned wood。 They were like a valley between high mountains。 They were obscure like troubled waters。 （They were cautious because they were conscious of the deeper meanings of life and its possibilities。）
We can clarify troubled waters by slowly quieting them。 We can bring the unconscious to life by slowly moving them。 But he who has the secret of the Tao does not desire for more。 Being content； he is able to mature without desire to be newly fashioned。
16
RETURNING TO THE SOURCE
Seek to attain an open mind （the summit of vacuity）。 Seek composure （the essence of tranquillity）。
All things are in process； rising and returning。 Plants come to blossom； but only to return to the root。 Returning to the root is like seeking tranquillity； it is moving towards its destiny。 To move toward destiny is like eternity。 To know eternity is enlightenment； and not to recognize eternity brings disorder and evil。
Knowing eternity makes one comprehensive； comprehension makes one broadminded； br