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r and evil。
Knowing eternity makes one comprehensive； comprehension makes one broadminded； breadth of vision brings nobility； nobility is like heaven。
The heavenly is like Tao。 Tao is the Eternal。 The decay of the body is not to be feared。
17
SIMPLICITY OF HABIT
When great men rule； subjects know little of their existence。 Rulers who are less great win the affection and praise of their subjects。 A common ruler is feared by his subjects； and an unworthy ruler is despised。
When a ruler lacks faith； you may seek in vain for it among his subjects。
How carefully a wise ruler chooses his words。 He performs deeds； and accumulates merit！ Under such a ruler the people think they are ruling themselves。
18
THE PALLIATION OF THE INFERIOR
When the great Tao is lost sight of； we still have the idea of benevolence and righteousness。 Prudence and wisdom come to mind when we see great hypocrisy。 When relatives are！ unfriendly； we still have the teachings of filial piety and paternal affection。 When the state and the clan are in confusion and disorder； we still have the ideals of loyalty and faithfulness。
19
RETURN TO SIMPLICITY
Abandon the show of saintliness and relinquish excessive prudence； then people will benefit a hundredfold。 Abandon ostentatious benevolence and conspicuous righteousness； then people will return to the primal virtues of filial piety and parental affection。 Abandon cleverness and relinquish gains； then thieves and robbers will disappear。
Here are three fundamentals on which to depend； wherein culture is insufficient。 Therefore let all men hold to that which is reliable； namely； recognize simplicity； cherish purity； reduce one's possessions； diminish one's desires。
20
THE OPPOSITE OF THE COMMONPLACE
Avoid learning if you would have no anxiety。 The 〃yes〃 and the 〃yea〃 differ very little； but the contrast between good and evil is very great。 That which is not feared by the people is not worth fearing。 But； oh； the difference； the desolation； the vastness； between ignorance and the limitless expression of the Tao。
（The balance of this sonnet is devoted to showing the difference between the careless state of the common people and his own vision of the Tao。 It is one of the most pathetic expressions of human loneliness； from lack of appreciation； ever written。 It is omitted here that it might serve for the closing sonnet and valedictory。）
21
THE HEART OF EMPTINESS
All the innumerable forms of teh correspond to the norm of Tao； but the nature of the Tao's activity is infinitely abstract and illusive。 Illusive and obscure； indeed； but at its heart are forms and types。 Vague and illusive； indeed； but at its heart is all being。 Unfathomable and obscure； indeed； but at its heart is all spirit； and spirit is reality。 At its heart is truth。
From of old its expression is unceasing； it has been present at all beginnings。 How do I know that its nature is thus？ By this same Tao。
22
INCREASE BY HUMILITY
At that time the deficient will be made perfect； the distorted will be straightened； the empty will be filled； the worn out will be renewed； those having little will obtain and those having much will be overcome。
Therefore the wise man； embracing unity as he does； will become the world's model。 Not pushing himself forward he will become enlightened； not asserting himself he will become distinguished； not boasting of himself he will acquire merit； not approving himself he will endure。 Forasmuch as he will not quarrel； the world will not quarrel with him。
Is the old saying； 〃The crooked shall be made straight；〃 a false saying？ Indeed； no！ They will be perfected and return rejoicing。
23
EMPTINESS AND NOT…DOING （WU WEI）
Taciturnity is natural to man。 A whirlwind never outlasts the morning； nor a violent rain the day。 What is the cause？ It is heaven and earth。 If even heaven and earth are not constant； much less can man be。
Therefore he who pursues his affairs in the spirit of Tao will become Tao…like。 He who pursues his affairs with teh； will become teh…like。 He who pursues his affairs with loss； identifies himself with loss。
He who identifies himself with Tao； Tao rejoices to guide。 He who identifies himself with teh； teh rejoices to reward。 And he who identifies himself with loss； loss rejoices to ruin。
If his faith fail； he will receive no reward of faith。
24
TROUBLES AND MERIT
It is not natural to stand on tiptoe； or being astride one does not walk。 One who displays himself is not bright； or one who asserts himself cannot shine。 A self…approving man has no merit； nor does one who praises himself grow。
The relation of these things （self…display； self…assertion； self…approval） to Tao is the same as offal is to food。 They are excrescences from the system； they are detestable； Tao does not dwell in them。
25
DESCRIBING THE MYSTERIOUS
There is Being that is all…inclusive and that existed before Heaven and Earth。 Calm； indeed； and incorporeal！ It is alone and changeless！
Everywhere it functions unhindered。 It thereby becomes the world's mother。 I do not know its nature； if I try to characterize it； I will call it Tao。
If forced to give it a name； I will call it the Great。 The Great is evasive； the evasive is the distant； the distant is ever coming near。 Tao is Great。 So is Heaven great； and so is Earth and so also is the representative of Heaven and Earth。
Man is derived from nature； nature is derived from Heaven； Heaven is derived from Tao。 Tao is self…derived。
26
THE VIRTUE （TEH） OF DIGNITY
The heavy is the root of the light； the quiet is master of motion。 Therefore the wise man in all the experience of the day will not depart from dignity。 Though he be surrounded with sights that are magnificent； he will remain calm and unconcerned。
How does it come to pass that the Emperor； master of ten thousand chariots； has lost the mastery of the Empire？ Because being flippant himself； he has lost the respect of his subjects； being passionate himself； he has lost the control of the Empire。
27
THE FUNCTION OF SKILL
Good walkers leave no tracks； good speakers make no errors； good counters need no abacus； good wardens have no need for bolts and locks for no one can get by them。 Good binders can dispense with rope and cord； yet none can unloose their hold。
Therefore the wise man trusting in goodness always saves men； for there is no outcast to him。 Trusting in goodness he saves all things for there is nothing valueless to him。 This is recognizing concealed values。
Therefore the good man is the instructor of the evil man； and the evil man is the good man's wealth。 He who does not esteem his instructors or value his wealth； though he be otherwise intelligent； becomes confused。 Herein lies the significance of spirituality。
28
RETURNING TO SIMPLICITY
He who knows his manhood and understands his womanhood becomes useful like the valleys of earth （which bring water）。 Being like the valleys o