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3
Not to honor men of worth will keep the people from contention；
not to value goods which are hard to come by will keep them from theft；
not to display what is desirable will keep them from being unsettledof mind。
Therefore in governing the people； the sage empties their minds butfills their bellies； weakens their wills but strengthens their bones。
He always keeps them innocent of knowledge and free from desire； andensures that the clever never dare to act。
Do that which consists in taking no action； and order will prevail。
4
The way is empty； yet use will not drain it。
Deep； it is like the ancestor of the myriad creatures。
Blunt the sharpness；
Untangle the knots；
Soften the glare；
Let your wheels move only along old ruts。
Darkly visible； it only seems as if it were there。
I know not whose son it is。
It images the forefather of God。
5
Heaven and earth are ruthless； and treat the myriad creatures as strawdogs；
the sage is ruthless； and treats the people as straw dogs。
Is not the space between heaven and earth like a bellows？
It is empty without being exhausted：
The more it works the more comes out。
Much speech leads inevitably to silence。
Better to hold fast to the void。
6
The spirit of the valley never dies。
This is called the mysterious female。
The gateway of the mysterious female
Is called the root of heaven and earth。
Dimly visible； it seems as if it were there；
Yet use will never drain it。
7
Heaven and earth are enduring。
The reason why heaven and earth can be enduring is that they do notgive themselves life。
Hence they are able to be long…lived。
Therefore the sage puts his person last and it comes first；
Treats it as extraneous to himself and it is preserved。
Is it not because he is without thought of self that he is able to accomplishhis private ends？
8
Highest good is like water。
Because water excels in benefiting the myriad creatures without contendingwith them and settles where none would like to be； it comes close to theway。
In a home it is the site that matters；
In quality of mind it is depth that matters；
In an ally it is benevolence that matters；
In speech it is good faith that matters；
In government it is order that matters；
In affairs it is ability that matters；
In action it is timeliness that matters。
It is because it does not contend that it is never at fault。
9
Rather than fill it to the brim by keeping it upright
Better to have stopped in time；
Hammer it to a point
And the sharpness cannot be preserved for ever；
There may be gold and jade to fill a hall
But there is none who can keep them。
To be overbearing when one has wealth and position
Is to bring calamity upon oneself。
To retire when the task is accomplished
Is the way of heaven。
10
When carrying on your head your perplexed bodily soul
Can you embrace in your arms the One and not let go？
In concentrating your breath can you become as supple
As a babe？
Can you polish your mysterious mirror
And leave no blemish？
Can you love the people and govern the state
Without resorting to action？
When the gates of heaven open and shut
Are you capable of keeping to the role of the female？
When your discernment penetrates the four quarters
Are you capable of not knowing anything？
It gives them life and rears them。
It gives them life yet claims no possession；
It benefits them yet exacts no gratitude；
It is the steward yet exercises no authority。
Such is called the mysterious virtue。
11
Thirty spokes share one hub。
Adapt the nothing therein to the purpose in hand； and you will havethe use of the cart。
Knead clay in order to make a vessel。
Adapt the nothing therein to the purpose in hand； and you will havethe use of the vessel。
Cut out doors and windows in order to make a room。
Adapt the nothing therein to the purpose in hand； and you will havethe use of the room。
Thus what we gain is Something； yet it is by virtue of Nothing thatthis can be put to use。
12
The five colors make man's eyes blind；
The five notes make his ears deaf；
The five tastes injure his palate；
Riding and hunting
Make his mind go wild with excitement；
Goods hard to come by
Serve to hinder his progress。
Hence the sage is
For the belly
Not for the eye。
Therefore he discards the one and takes the other。
13
Favor and disgrace are things that startle；
High rank is； like one's body； a source of great trouble。
What is meant by saying favor and disgrace are things that startle？
Favor when it is bestowed on a subject serves to startle as much aswhen it is withdrawn。
This is what is meant by saying that favor and disgrace are thingsthat startle。
What is meant by saying that high rank is； like one's body； a sourceof great trouble？
The reason I have great trouble is that I have a body。
When I no longer have a body； what trouble have I？
Hence he who values his body more than dominion over the empire canbe entrusted with the empire。
He who loves his body more than dominion over the empire can be giventhe custody of the empire。
14
What cannot be seen is called evanescent；
What cannot be heard is called rarefied；
What cannot be touched is called minute。
These three cannot be fathomed
And so they are confused and looked upon as one。
Its upper part is not dazzling；
Its lower part is not obscure。
Dimly visible； it cannot be named
And returns to that which is without substance。
This is called the shape that has no shape；
The image that is without substance。
This is called indistinct and shadowy。
Go up to it and you will not see its head；
Follow behind it and you will not see its rear。
Hold fast to the way of antiquity
In order to keep in control the realm of today。
The ability to know the beginning of antiquity
Is called the thread running through the way。
15
Of old he who was well versed in the way
Was minutely subtle； mysteriously comprehending；
And too profound to be known。
It is because he could not be known
That he can only be given a makeshift description：
Tentative； as if fording a river in winter；
Hesitant； as if in fear of his neighbors；
Formal like a guest；
Falling apart like the thawing ice；
Thick like the uncarved block；
Vacant like a valley；
Murky like muddy water。
Who can be muddy and yet； settling； slowly become limpid？
Who can be at rest and yet； stirring； slowly come to life？
He who holds fast to this way
Desires not to be full。
It is because he is not full
That he can be worn and yet newly made。
16
I do my utmost to attain emptiness；
I hold firmly to stillness。
The