Not prizing goods that are difficult to obtain ensures that the people do not become robbers。
Not showing them what they might desire ensures that the people do not feel disturbed in their hearts。
Therefore the Saint； in the exercise of government； empties their hearts and fills their bellies； weakens their wills and strengthens their bones； thus constantly ensuring that the people are without knowledge and without desires and that those who have knowledge dare not act。 He practices Non…action and consequently there is nothing that is not well governed。
4
The Way is like an empty vessel which； in spite of being used； is never filled。 How bottomless it is； like the progenitor of the ten thousand things！ How deep it is； as if it will last forever！
Generated by I know not what； it is the Image of what was before the 〃Emperors〃。
5
Heaven and earth are not humane： they treat the ten thousand things like （sacrificial） straw dogs。
The Saints are not humane： they treat the people like （sacrificial） straw dogs。
The space between heaven and earth； … how like a bellows it is！ It is emptied without being exhausted。 It is put in motion and it brings forth more and more。
A multiplicity of words is soon exhausted； better it is to preserve a middle course。
6
〃The valley spirit never dies〃； this refers to the dark female。
〃The gate of the dark female〃； this refers to the root of heaven and earth。
In fibrous ramifications it is ever present； its activity never ceases。
7
Heaven is longeval and earth is long lasting。 The reason why heaven and earth and longeval and long lasting is because they do not reproduce themselves； therefore they are able to be longeval and long lasting。
That is why the Saint puts himself behind and yet he comes to the fore。 He puts himself outside and yet he is preserved。 Is it not because he is without personal preference that his personal preference is fulfilled？
8
The highest goodness is like water。 The goodness of water consists in benefiting the ten thousand things without ever striving。 It stays in the （lowest） place which all men loathe。 Therefore it comes near to the Way。
What one values in a dwelling is the location；
What one values for the heart is depth；
What one values in human relations is humanity；
What one values in speaking is good faith；
What one values in ruling is good order；
What one values in serving others is ability；
What one values in action is timeliness。
Indeed； just because there is not striving； one may remain without blame。
9
Better to stop than to hold and fill。
Though in tempering a sword； you may feel （the edge）； you cannot guarantee （its sharpness） for long。
A hall full of bronze and jade no one can guard。
Wealth and honours lead to pride； thus evil will naturally follow in their train。
To withdraw one's person when the work is done； such is heaven's Way。
10
By clinging to the One with both your spiritual and physical souls； can you prevent them from becoming divorced？
By concentrating your breath until you become soft； can you be like an infant？
By cleansing your secret mirror； can you make it without blemish？
In loving the people and ruling a state； can you be without action？
In opening and closing the natural gates； can you be like a hen？
In penetrating the four quarters with your intelligence； can you be without knowledge？
11
Though thirty spokes may be joined in one hub； the utility of the carriage lies in what is not there。
Though clay may be moulded into a vase； the utility of the vase lies in what is not there
Though doors and windows may be cut to make a house； the utility of the house lies in what is not there。
Therefore； taking advantage of what is； we recognize the utility of what is not。
12
The five colours blind man's eye。
The five notes deafen man's ear。
The five tastes jade man's palate。
Galloping and hunting madden man's heart。
Goods that are difficult to obtain entangle man's conduct。
That is why the Saint cares for the belly and not for the eye。
For indeed； he rejects the one and chooses the other。
13
Favour and disgrace are both like goads； value great disasters as your body。
What is the meaning of： 〃Favour and disgrace are both like goads〃？
Favour is high； disgrace is low； to attain is like a goad； to fail is like a god。 That is the meaning of： 〃Favour and disgrace are both like goads〃。
What is the meaning of： 〃value great disasters as your body〃？
The reason that I suffer great disasters； is that I have a body。
As soon as I have no body； what disaster can I suffer？
Therefore； he who rules All…under…heaven as he values his own body； may well be entrusted with All…under…heaven； he who rules All…under…heaven as he loves his body； may well be entrusted with All…under…heaven。
14
Gazing； we do not see it； we call it dim。
Listening； we do not hear it； we call it inaudible。
Groping； we do not grasp it； we call it subtile。
These three （properties） do not allow ultimate scrutiny； for indeed； merging； they become One。
Its rising is not bright； nor is its setting dark。 Branching out in shoots innumerable that cannot be defined； it returns again to nothingness。
This may be called giving shape to the shapeless； forming an image out of nothingness； this may be called a vague likeness。
We meet it； but do not see its front； we follow it； but do not see its back。
If； by seizing they Way of antiquity； we direct the existence of to…day； we may know the primordial beginning。 This may be called： （unravelling） the clue of the Way。
15
In olden times those skilful in the Way had wonderful subtlety and mysterious penetration； so profound that it is impossible to understand them。 Since； indeed； it is impossible to understand them； one can only try to the best of one's ability to describe their appearance。
How hesitant； like one who wades a stream in winter！
How circumspect； like one who fears his neighbours on all sides！
How reserved； like one who is a guest！
How fluid； like ice about to melt！
How solid； like uncarved wood！
How wide； like a valley！
How turbid； like muddy water！
What may allay the muddiness？ Through stillness it will gradually become clear。
What may make repose lasting？ Through movement it will gradually ensue。
Those who observed this Way did not desire to be full。 Indeed； because they were not full； they could wear out without renewal。
16
Attaining the utmost vacuity and earnestly observing quietness； while the ten thousand things all together are operating； I thus contemplate their return （to nothingness）。
Indeed； things flourish luxuriantly； each to return again to the root （from which it sprang）。 To return to the root is called stillness； this may be described as surrendering one's trust。
Surrendering one's trust is called the constant （law）。 He who knows this constant （law）； is called enlightened。 He who does not know this constant （law）； is foolishly active and comes to grief。 He who knows this constant （law） forbears； forbeairng； he is unprejudiced； unprejudiced； he is all…embracing； all…embracing； he is great； great； he （knows） the Way； （knowing） the Way； he lasts； until the end of his life he is not in peril。
17
In highest （antiquity） one did not even know there were （rulers）。
Next one loved them and praised them。
Next one feared them。
Next one despised them。
If good faith （of the prince towards the people） is inadequate； good faith （of the people towards the ruler） will be wanting。
Thoughtful were （the sage rulers）； valuing their words！
When the work was done and things ran smoothly； the people all said： 〃We have done it ourselves！〃
18
When the great Way declines； there is 〃humanity and justice〃。
When cleverness and knowledge appear； there is 〃great artificiality〃。
When the six degrees of kinship do not live in harmony； there are 〃filial sons〃。
When state and dynasty are plunged in disorder； there are 〃loyal ministers〃。
19
Abolish saintliness and reject knowledge： the people will benefit a hundredfold。
Abolish humanity and reject justice： The people will return to filial piety and maternal affection。
Abolish skill and reject profit： thieves and robbers will disappear。
（Lest） these three be considered as （mere） words which are inadequate； let there be something to hold on to。
Display natural simplicity and cling to artlessness： decrease selfishness and diminish desires。
20
Abolish study and you will be free from care。
〃What the distinction is between 'yea' and 'aye'〃； 〃what the difference is between 'good' and 'evil'〃； that 〃one should stand in awe of what others stand in awe of〃； … how vast （is the study of these things）！
There is no end to it！
But when all men are joyous as if celebrating the Great Sacrifice or climbing the heights in spring； then I alone； … so passive； … giving no sign； like an infant that has not yet smiles； … so forlorn； … like one who has nowhere to turn！ When all men have plenty； I alone am like one who is left out。
I have indeed the heart of a fool； … so obtuse！
Let ordinary men be bright and intelligent； I alone am stupid and confused。
Let ordinary men be astute and far…sighted； I alone am dull and mope…eyed。
Wan like the waning moon； adrift like one who has nowhere to rest！
Let all men have a purpose； I alone am ignorant like a boor。
I alone am different from others because I prize feeding on 〃the Mother〃。
21
The outward manifestations of the Grand Virtue proceed exclusively from the Way。
The Way is something utterly vague and intangible。 Though intangible and vague； latent in it are Images。 Though vague and intangible； latent in it are things。 Though impenetrable and obscure； latent in it is infallibility； so that； from of old till now； that name （〃Way〃） has not been discarded in describing the common