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Music's five notes the ears as deaf can make； The flavours five
deprive the mouth of taste； The chariot course； and the wild hunting
waste Make mad the mind； and objects rare and strange； Sought
for； men's conduct will to evil change。
2。 Therefore the sage seeks to satisfy （the craving of） the belly； and not
the （insatiable longing of the） eyes。 He puts from him the latter； and
prefers to seek the former。
13。 1。 Favour and disgrace would seem equally to be feared； honour
and great calamity； to be regarded as personal conditions （of the same
kind）。
2。 What is meant by speaking thus of favour and disgrace？ Disgrace
is being in a low position （after the enjoyment of favour）。 The getting
that （favour） leads to the apprehension （of losing it）； and the losing it leads
to the fear of （still greater calamity）：this is what is meant by saying that
favour and disgrace would seem equally to be feared。
And what is meant by saying that honour and great calamity are to be
（similarly） regarded as personal conditions？ What makes me liable to
great calamity is my having the body （which I call myself）； if I had not the
body； what great calamity could come to me？
3。 Therefore he who would administer the kingdom； honouring it as he
honours his own person； may be employed to govern it； and he who would
administer it with the love which he bears to his own person may be
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entrusted with it。
14。 1。 We look at it； and we do not see it； and we name it 'the
Equable。' We listen to it； and we do not hear it； and we name it 'the
Inaudible。' We try to grasp it； and do not get hold of it； and we name it
'the Subtle。' With these three qualities； it cannot be made the subject of
description； and hence we blend them together and obtain The One。
2。 Its upper part is not bright； and its lower part is not obscure。
Ceaseless in its action； it yet cannot be named； and then it again returns
and becomes nothing。 This is called the Form of the Formless； and the
Semblance of the Invisible； this is called the Fleeting and Indeterminable。
3。 We meet it and do not see its Front； we follow it； and do not see its
Back。 When we can lay hold of the Tao of old to direct the things of the
present day； and are able to know it as it was of old in the beginning； this
is called （unwinding） the clue of Tao。
15。 1。 The skilful masters （of the Tao） in old times； with a subtle and
exquisite penetration； comprehended its mysteries； and were deep （also） so
as to elude men's knowledge。 As they were thus beyond men's
knowledge； I will make an effort to describe of what sort they appeared to
be。
2。 Shrinking looked they like those who wade through a stream in
winter； irresolute like those who are afraid of all around them； grave like a
guest （in awe of his host）； evanescent like ice that is melting away；
unpretentious like wood that has not been fashioned into anything； vacant
like a valley； and dull like muddy water。
3。 Who can （make） the muddy water （clear）？ Let it be still； and it
will gradually become clear。 Who can secure the condition of rest？ Let
movement go on； and the condition of rest will gradually arise。
4。 They who preserve this method of the Tao do not wish to be full （of
themselves）。 It is through their not being full of themselves that they can
afford to seem worn and not appear new and complete。
16。 1。 The （state of） vacancy should be brought to the utmost degree；
and that of stillness guarded with unwearying vigour。 All things alike go
through their processes of activity； and （then） we see them return （to their
original state）。 When things （in the vegetable world） have displayed their
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luxuriant growth； we see each of them return to its root。 This returning to
their root is what we call the state of stillness； and that stillness may be
called a reporting that they have fulfilled their appointed end。
2。 The report of that fulfilment is the regular； unchanging rule。 To
know that unchanging rule is to be intelligent； not to know it leads to wild
movements and evil issues。 The knowledge of that unchanging rule
produces a （grand） capacity and forbearance； and that capacity and
forbearance lead to a community （of feeling with all things）。 From this
community of feeling comes a kingliness of character； and he who is king…
like goes on to be heaven…like。 In that likeness to heaven he possesses
the Tao。 Possessed of the Tao； he endures long； and to the end of his
bodily life； is exempt from all danger of decay。
17。 1。 In the highest antiquity； （the people） did not know that there
were （their rulers）。 In the next age they loved them and praised them。
In the next they feared them； in the next they despised them。 Thus it was
that when faith （in the Tao） was deficient （in the rulers） a want of faith in
them ensued （in the people）。
2。 How irresolute did those （earliest rulers） appear； showing （by their
reticence） the importance which they set upon their words！ Their work
was done and their undertakings were successful； while the people all said；
'We are as we are； of ourselves！'
18。 1。 When the Great Tao （Way or Method） ceased to be observed；
benevolence and righteousness came into vogue。 （Then） appeared
wisdom and shrewdness； and there ensued great hypocrisy。
2。 When harmony no longer prevailed throughout the six kinships；
filial sons found their manifestation； when the states and clans fell into
disorder； loyal ministers appeared。
19。 1。 If we could renounce our sageness and discard our wisdom； it
would be better for the people a hundredfold。 If we could renounce our
benevolence and discard our righteousness； the people would again
become filial and kindly。 If we could renounce our artful contrivances
and discard our （scheming for） gain； there would be no thieves nor
robbers。
2。 Those three methods （of government） Thought olden ways in
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elegance did fail And made these names their want of worth to veil；
But simple views； and courses plain and true Would selfish ends and
many lusts eschew。
20。 1。 When we renounce learning we have no troubles。 The
（ready） 'yes；' and （flattering） 'yea；' Small is the difference they
display。 But mark their issues； good and ill； What space the gulf
between shall fill？
What all men fear is indeed to be feared； but how wide and without
end is the range of questions （asking to be discussed）！
2。 The multitude of men look satisfied and pleased； as if enjoying a
full banquet； as if mounted on a tower in spring。 I alone seem listless and
still； my desires having as yet given no indication of their presence。 I am
like an infant which has not yet smiled。 I look dejected and forlorn； as if
I had no home to go to。 The multitude of men all have enough and to
spare。 I alone seem to have lost everything。 My mind is that of a stupid
man； I am in a state of chaos。
Ordinary men look bright and intelligent； while I alone seem to be
benighted。 They look full of discrimination； while I alone am dull and
confused。 I seem to be carried about as on the sea； drifting as if I had
nowhere to rest。 All men have their spheres of action； while I alone seem
dull and incapable； like a rude borderer。 （Thus） I alone am different from
other men； but I value the nursing…mother （the Tao）。
21。 The grandest forms of