Tao Te Ching
Chapter Eleven
Thirty spokes unite around one hub to make a wheel.
It is the presence of the empty space that gives the function of a vehicle.
Clay is molded into a vessel. It is the empty space that gives the function of a vessel.
Doors and windows are chisel out to make a room.
It is the empty space in the room that gives its function.
Therefore, something substantial can be beneficial.
While the emptiness of void is what can be utilized.
Chapter Twelve
The five colors can blind one’s eyes.
The five tones can deafen one’s ears.
The five flavors can dull one’s taste buds.
The pursuit of pleasures can derange one’s mind.
The hard-to-get valuables can distort one’s behavior.
Therefore, a saint cultivates himself with virtues and does not indulge himself in sensory pleasures.
He rejects those outer temptations and chooses this True Nature.
Chapter Thirteen
Honor and disgrace can surprise a person.
The greatest distress lies in one’s physical body.
What does it men by “Honor and disgrace can surprise someone?”
Honor is inferior, because one who wins the favor is afraid of losing it.
And one who loses the favor is frightened with distress.
This is the significance of “Honor and disgrace can surprise someone.”
What does it mean by “The greatest distress lies in one’s body?”
We have fear because we worry about our physical self.
If one’s body does not exist, how can one has fear?
Therefore, he who values the world as much as he values himself, can be entrusted with the ruling of the world.
He who loves the world as much as he loves himself, can be entrusted with the guidance of the world.
Chapter Fourteen
What cannot be seen is called the invisible.
What cannot be heard is called the inaudible.
What cannot be touched is called the intangible.
These three cannot be examined and comprehended.
And hence are mixed together as one.
This “Oneness” is not much brighter in the sky, as It is not much dimmer on earth.
It is not more glorious in a saint as It is not more fainter in an ordinary person.
It is everlasting and cannot be named.
It is the original void of “non-being.”
This “Oneness” is the Tao which is invisible, and formless.
It may be regarded as vague and intangible.
When the Oneness Tao comes forward, Its front cannot be seen.
When one tries to follow It, one cannot see Its rear.
By abiding with the original Tao, one can master the presence.
He who knows this “Origin,” shall know the teaching and principle of the Great Tao.
Chapter Fifteen
The ancient Tao cultivators were subtle and mysterious.
They were of immeasurable profundity.
Because they were too subtle to be known, so reluctantly they were being described as follow:
Cautious, as if crossing an icy river.
Hesitant, as if fearful of the surroundings.
Reverent, like an honorable guest.
Dispersed, like winter ice began to melt in spring.
Simple and sincere, like a genuine virgin.
Open-minded, like an empty valley.
Harmonized, like the turbid water.
How can one turn the turbid water into clarity?
A person of Tao would maintain peace in order to achieve pureness of the mind.
And therefore shall not be disturbed by the worldly desires.
After achieving pureness of the mind, how can one let it be everlasting?
A person of Tao would unify and harmonize himself with all beings which shall lead to eternity.
Those who abide by this Tao will not indulge themselves in the desire of greed.
It is because of this humbleness that enables one to embrace the original “Oneness,” the Great Tao.
Chapter Sixteen
Human must achieve the ultimate void and maintain calmness with sincerity .
In order to observe the growth and flourish of all beings.
It is in this way that one can understand the law of nature.
All things and beings will eventually return to the original source.
This is called “peace.”
“Peace” means returning to one’s original nature.
This original nature is the eternal law. To know the nature’s law is to be enlightened.
He who is ignorant of the nature’s law shall act recklessly, and thus will invite misfortune.
To know the constant law of nature is to be generous.
Being generous, one is impartial.
Being impartial, one is the sovereign.
Sovereign is the nature itself.
Nature is Tao. Tao is everlasting.
When one’s physical body dies away, Tao still long endures.
Chapter Seventeen
In early ancient mankind, Tao has been in existence in one’s true nature.
Men possess It without knowing.
One then acts with virtue and honor which is inferior to Tao.
The less superior is to act with fear.
And the least superior is to act with disgrace.
This occurs because one does not have enough faith, and hence has no confidence.
The nature of Tao is distinguished by wordless teaching with the natural act of virtue without action.
As such, people would act effortlessly and harmonize with the Nature Tao.
Chapter Eighteen
When Great Tao declines, virtue of humanity and righteousness shall arise.
When knowledge and intelligence appear, great hypocrisy shall arise.
When the six various family relationships are not in harmony, filial piety and compassion shall arise.
When a country is in chaos, the loyal officials shall appear.
Chapter Nineteen
Transcend the saint’s teaching and conceal one’s wisdom for potential use, shall benefit the people a hundred fold.
Extend kindness to its ultimate and then polish to refine one’s righteousness
Shall help the people or regain filial piety and compassion.
Employ one’s subtle true nature with exquisiteness and extend one’s personal benefit
To share with others, shall eliminate robbers and thieves.
These three statements are apparent superficial and not sufficient to express the natural “Way” of the great Tao.
Hence, this is what people should do:
Return to their original true self and embrace the pure “Oneness.”
Refrain selfness and diminish worldly desires.
Chapter Twenty
Enlightenment of the absolute Tao can free a person from worries and sorrow.
How much is the difference between a respectful response and an angry response?
How great is the difference between good and evil?
What people naturally fear, one should also fear.
One’s endless desire can result in negligence of the true nature of life.
People like to pursue after excitement as if they were ascending the terrace in spring and celebrate a sacrificial feast.
But I alone remain quiet and calm like an infant who is pure and innocent.
And I alone appeared to be lost like one who has nowhere to go.
All people have a surplus, but I alone was simple and left out like a fool.
People seemed bright and shrewd, while I seemed dull.
People like to dispute, while I alone remain quiet.
I am calm and peaceful like the boundless ocean.
I am open-hearted and free like the wind blowing high above the sky without hindrance.
Everyone thinks of themselves as capable and outstanding while I appeared unlearned.
I am the only one to be different from others for I value highly the Great Tao and joyfully act accordingly.
