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Vessels of moulded earth are useful by reason of their hollowness。
Doors and windows are useful by being cut out。
A house is useful because of its emptiness。
Existence； therefore； is like unto gain； but Non…Existence to use。
12
Light will blind a man； sound will make him deaf； taste will ruin his palate； the chase will make him wild； and precious things will tempt him。
Therefore soes the wise man provide for the soul and not for the senses。
He ignores the one and takes the other with both hands。
13
Honour and shame are the same as fear。
Fortune and disaster are the same as the person。
What is said of honour and shame is this： shame is abasement； which is feared whether is be absent or present。
So dignity and shame are inseparable from the fear which both occasion。
What is said of fortune and disaster is this： fortune and disaster are things which befall the person。
So without personality how should I suffer disaster or the reverse？
Therefore by the accident of good fortune a man may rule the world for a time。
But by virtue of love he may rule the world for ever。
14
Ie。 Plainness is that which cannot be seen by looking at it。
He。 Stillness is that which cannot be heard by listening to it。
We。 Rareness is that which cannot be felt by handling it。
These； being indiscernible； may be regarded as an unity … I H W； Tao。
It is not bright above nor dark beneath。
Infinite in operation； it is yet without name。
Issuing forth it enters into Itself。
This is the appearance of the Non…Apparent； the form of the Non…Existent。
This is the unfathomable mystery。
Going before； its face is not seen； following after； its back is not observed。
Yet to regulate one's life by the ancient knowledge of Tao is to have found the path。
15
The ancient wise men were skilful in their mysterious acquaintance with profundities。
They were fathomless in their depths； so profound； that I cannot bring them forth to my mind。
They were cautious； like one who crosses a swollen river。
They were reserved； like one who doubts his fellows。
They were watchful； like one who travels abroad。
They were retiring； like snow beneath the sun。
They were simple； like newly felled timber。
They were lowly； like the valley。
They were obscure； like muddy water。
May not a man take muddy water and make it clear by keeping still？
May not a man take a dead thing and make it alive by continuous motion？
Those who follow this Tao have no need of replenishing； and being devoid of all properties； they grow old without need of being filled。
16
Having emptied yourself of everything； remain where you are。
All things spring forth into activity with one accord； and wither do we see them return？
After blossoming for a while； everything dies down to its root。
This going back to one's origin is called peace： it is the giving of oneself over to the inevitable。
This giving of oneself over to the inevitable is called preservation。
He who knows this preservation is called enlightened。
He who knows it not continues in misery。
He who knows this preservation is great of soul。
He who is great of soul is prevailing。
Prevailing； he is a king。
Being a king； he is celestial。
Being celestial； he is of Tao。
Being of Tao； he endures for ever： for though his body perish； yet he suffers no hurt。
17
In the first age of mankind the people recognized their superiors。
In the second age they served and flattered them。
In the third age they feared them；
In the fourth age they despised them。
Where faith is lacking it does not inspire confidence。
How careful were they in their expressions！
When they had done a good thing they would say； 〃How very natural we are！〃
18
When the great Tao is lost men follow after charity and duty to one's neighbours。
When wisdom has met with honours the world is full of pretenders。
When family ties are severed then filial duty and parental indulgence take their place
When a nation is filled with strife then do patriots flourish。
19
By giving up their self…righteousness and abandoning their wisdom the people would be immensely improved。
Forsaking Charity and Duty to the neighbours； they might revert to their natural relations。
Abandoning excellence and foregoing gain； the people would have no more thieves。
The cultivation of these things has been a failure； therefore they should go back whence they came。
And for you； do come forth in your natural simplicity； lay hold on verities； restrain selfishness； and rid yourself of ambition。
20
Dispense with your learning and save yourselves anxiety； the difference between certainly and perhaps is not much after all。
Do they help us to distinguish between good and evil？ for one must always by careful of distinctions！
Alas！ but the people will never be free of their folly。
They are filled with ambition； as the stallion ox is filled with lust。
I am singular in my bashfulness； I am devoid of ambition； I am undeveloped as a little child。
I am but a waif； a stray； a child without a home。
All others have an excess of good things； but I am as one abandoned。
How foolish and simple am I！ I am bewildered。
Everyone sparkles with intelligence； I am alone in my obscurity。
The people are full of discernment； I alone am dull。
I am tossed about like the ocean； I roll am never at rest。
Everyone has something to do； I alone am incapable and without merit。
I alone am estranged from the people； but I glory on the breast of my mother！
21
The greatest virtue is in simply following Tao； the intangible； inscrutable。
Inscrutable； intangible； and yet containing forms。
Intangible； inscrutable； and yet containing things。
Profound and obscure； but having an essence； a veritable essence in which is consistence。
From eternity until now its nature has remained unchanged。
It inheres in all things from their beginnings。
How do I know of the origin of things？
I know by Tao。
22
Whosoever adapteth himself shall be preserved to the end。
Whosoever bendeth himself shall be straightened。
Whosoever emptieth himself shall be filled。
Whosoever weareth himself away shall be renewed。
Whosoever humbleth himself shall be exalted。
Whosoever exalteth himself shall be abased。
Therefore doth the Sage cling to simplicity； and is an example to all men。
He is not onstentatious； and therefore he shines。
He is not egotistic； and therefore he is praised。
He is not vain； therefore he is esteemed。
He is not haughty； and therefore he is honoured。
And because he does not compete with others； no man is his enemy。
The ancient maxim； 〃Whosoever adapteth himself shall be preserved to the end；〃 verily it is no idle saying。
Without doubt he shall go back to his Home in peace。
23
Moderate your speech； and preserve yourself。