Therefore；　we　can　see　how　we　create　solid　objects　to　provide　us　with　benefits　and　convenience；　but　it　is　actually　the　emptiness　formed　by；　or　embedded　in　such　objects　that　really　provide　them　with　functionality　and　usefulness。
  12
  The　five　colors　make　one　blind　in　the　eyes
  The　five　sounds　make　one　deaf　in　the　ears
  The　five　flavors　make　one　tasteless　in　the　mouth
  Racing　and　hunting　make　one　wild　in　the　heart
  Goods　that　are　difficult　to　acquire　make　one　cause　damage
  Therefore　the　sage　cares　for　the　stomach　and　not　the　eyes
  That's　why　he　discards　the　other　and　takes　this
  Overindulgence　in　colorful；　dazzling　sights　of　the　material　world　can　lead　to　eye　fatigue。
  Overindulgence　in　loud　music　and　noisy　sounds　can　lead　to　loss　of　hearing。
  Overindulgence　in　flavorful　foods　and　confections　can　lead　to　the　loss　of　one's　appetite。
  Overindulgence　in　exertions　such　as　racing　and　hunting　can　lead　to　an　unsettled；　agitated；　frantic　state　of　mind。
  The　pursuit　of　rare　treasures　and　material　acquisitions　can　lead　to　ruin　and　shame　upon　one's　character　and　reputation。
  Because　of　all　this；　the　sage　focuses　on　his　inner　self。　He　satisfies　his　basic　needs　and　does　not　obsess　over　the　material　things　his　eyes　can　see。
  This　is　the　reason　he　lets　go　of　materialistic　indulgence　and　embraces　the　simplicity　of　the　Tao。
  13
  Favor　and　disgrace　make　one　fearful
  The　greatest　misfortune　is　the　self
  What　does　〃favor　and　disgrace　make　one　fearful〃　mean？
  Favor　is　high；　disgrace　is　low
  Having　it　makes　one　fearful
  Losing　it　makes　one　fearful
  This　is　〃favor　and　disgrace　make　one　fearful〃
  What　does　〃the　greatest　misfortune　is　the　self〃　mean？
  The　reason　I　have　great　misfortune
  Is　that　I　have　the　self
  If　I　have　no　self
  What　misfortune　do　I　have？
  So　one　who　values　the　self　as　the　world
  Can　be　given　the　world
  One　who　loves　the　self　as　the　world
  Can　be　entrusted　with　the　world
  Both　favor　and　disgrace　make　us　fearful　and　apprehensive。
  The　greatest　source　of　adversity　and　trouble　is　the　ego　…　the　sense　of　self…importance。
  What　do　we　mean　when　we　say　that　both　favor　and　disgrace　make　us　fearful？　Favor　is　exalted；　while　disgrace　is　lowly　and　despised。　We　are　afraid　of　getting　humiliation。　At　the　same　time；　we　are　also　afraid　of　losing　recognition。　This　is　why　we　say　both　favor　and　disgrace　make　us　fearful。
  What　do　we　mean　when　we　say　that　the　greatest　source　of　trouble　is　our　ego？　The　reason　I've　got　problems　is　that　my　ego　gets　in　the　way。　If　I　didn't　have　this　sense　of　self…importance；　what　trouble　could　I　possibly　have？
  Therefore；　the　humble　sage　who　values　the　world　as　much　as　the　self；　is　the　one　that　can　do　the　world　justice。　The　selfless　sage　who　loves　the　world　as　much　as　the　self；　is　the　one　that　we　can　trust　with　great　responsibilities。
  14
  Look　at　it；　it　cannot　be　seen
  It　is　called　colorless
  Listen　to　it；　it　cannot　be　heard
  It　is　called　noiseless
  Reach　for　it；　it　cannot　be　held
  It　is　called　formless
  These　three　cannot　be　completely　unraveled
  So　they　are　combined　into　one
  Above　it；　not　bright
  Below　it；　not　dark
  Continuing　endlessly；　cannot　be　named
  It　returns　back　into　nothingness
  Thus　it　is　called　the　form　of　the　formless
  The　image　of　the　imageless
  This　is　called　enigmatic
  Confront　it；　its　front　cannot　be　seen
  Follow　it；　its　back　cannot　be　seen
  Wield　the　Tao　of　the　ancients
  To　manage　the　existence　of　today
  One　can　know　the　ancient　beginning
  It　is　called　the　Tao　axiom
  The　Tao　is　not　a　material　object；　therefore　it　cannot　be　seen　or　touched。　We　say　it　is　invisible　and　colorless　because　it　is　without　form　or　substance。
  Sound　also　cannot　be　seen　or　touched。　But　unlike　sound；　the　Tao　cannot　be　heard。　It　cannot　be　detected　by　any　of　our　physical　senses；　because　it　is　metaphysical　in　nature。
  These　characteristics　above　must　be　always　be　true。　None　of　them　stands　alone　without　the　others。　Together；　they　are　central　to　the　concept　of　the　Tao。
  Since　the　Tao　isn't　a　visible　thing；　it　is　neither　bright　nor　dark。　It　is　immaterial；　and　yet　it　gives　all　material　things　solid　reality。　This　is　why　we　say　it　is　the　image　of　the　imageless；　and　the　form　of　the　formless。
  The　Tao　is　infinite　in　extent；　not　only　in　itself；　but　also　in　its　function；　as　the　endless　source　of　all　things。　It　has　no　beginning　and　no　end；　therefore　we　cannot　see　the　front　or　the　back　of　it。　〃Front〃　and　〃back〃　are　concepts　that　do　that　apply　to　something　so　utterly　beyond　limits。
  The　Tao　has　always　been　and　always　will　be。　It　held　true　for　the　ancients　just　as　it　holds　true　today。　Therefore；　we　can　take　the　principles　that　the　ancient　sages　uncovered　and　apply　them　in　living　our　lives　today。　These　principles　are　as　relevant　in　our　modern　world　as　they　were　when　they　were　first　envisioned。
  From　this；　we　get　our　underlying　assumption　in　studying　the　Tao。　We　take　advantage　of　the　work　that　has　already　been　done；　so　we　don't　have　to　reinvent　the　wheel。　We　stand　on　the　shoulders　of　giants　from　the　ancient　beginnings　of　the　Tao　in　order　to　see　further。　This　is　the　most　basic　axiom　…　the　foundation　in　our　work　to　build　a　better　understand　of　spirituality。
  15
  The　Tao　masters　of　antiquity
  Subtle　wonders　through　mystery
  Depths　that　cannot　be　discerned
  Because　one　cannot　discern　them
  Therefore　one　is　forced　to　describe　the　appearance
  Hesitant；　like　crossing　a　wintry　river
  Cautious；　like　fearing　four　neighbors
  Solemn；　like　a　guest
  Loose；　like　ice　about　to　melt
  Genuine；　like　plain　wood
  Open；　like　a　valley
  Opaque；　like　muddy　water
  Who　can　be　muddled　yet　desist
  In　stillness　gradually　become　clear？
  Who　can　be　serene　yet　persist
  In　motion　gradually　come　alive？
  One　who　holds　this　Tao　does　not　wish　to　be　overfilled
  Because　one　is　not　overfilled
  Therefore　one　can　preserve　and　not　create　anew
  We　can　learn　much　from　the　ancient　masters。　Their　understanding　of　the　Tao　was　so　advanced　that　it　may　seem　too　subtle　and　profound　for　us。　Rather　than　to　force　ourselves　to　understand　them；　we　can　learn　by　observing　and　emulating　their　behavior。
  They　lived　life　in　a　cautious　way；　not　given　to　frivolous　or　reckless　acts。　They　resolved　issues　by　carefully　considering　all　sides；　and　would　never　jump　to　conclusions。　They　handled　responsibilities　with　serious　regard；　and　would　never　do　anything　in　a　perfunctory　way。
  This　does　not　mean　the　masters　were　uptight。　Quite　the　contrary。　They　were　always　relaxed　and　unattached　as　they　went　about　their　activities。　This　took　nothing　away　from　their　serious　concern　for　others　and　their　careful　handling　of　life's　challenges。　These　ancient　masters　could　be　relaxed　without　being　lax；　and　thus　achieve　excellence　effortlessly。　They　could　be　unattached　without　being　uncaring；　and　thus　focus　on　the　process　instead　of　the　end　product。
  Another　defining　characteristic　of　the　masters　is　the　simplicity　they　practiced　in　every　aspect　of　life。　In　their　words；　actions；　and　surroundings；　simple　and　uncluttered　plainness　is　the　rule　rather　than　the　exception。　By　keeping　everything　simple；　they　gained　peace　of　mind　as　well　as　the　joie　de　vivre。
  The　ancient　sages　were　also　known　for　their　openness　of　mind　and　heart。　They　gladly　considered　new　ideas　and　would　never　dismiss　anything　out　of　hand。　They　treated　everyone；　even　difficult　people；　with　infinite　patience　and　would　never　prejudge　them。
  Despite　their　spiritual　and　mental　refinements；　these　masters　never　put　themselves　on　display。　They　had　no　interest　in　showing　off　their　brilliance。　Instead；　they　were　humble　and　fully　of　self…effacing　humor。
  People　who　did　not　know　the　sages　very　well　would　never　see　through　the　outward　appearance　to　perceive　their　high　levels　of　intelligence　and　capabilities。　It　was　only　in　the　course　of　time　that　people　gradually　saw　the　true　picture；　like　muddy　water　slowly　becoming　clear。
  The　composure　and　serenity　of　these　masters　could　be　easily　mistaken　for　passivity　or　apathy。　This　was　because　most　people　could　not　understand　how　anyone　could　embody　both　tranquility　and　dynamism　simultaneously。
  The　ancient　sages　did　nothing　to　clarify　whatever　misconceptions　people　around　them　might　have。　This　was　because　they　were　never　full　of　themselves。　They　never　assumed　they　knew　it　all。　Their　definite　preference　was　to　cultivate　quietly　to　preserve　a　sense　of　calmness　in　everything　they　did；　without　drawing　attention　to　themselves；　or　creating　a　disturbance。
  16
  Attain　the　ultimate　emptiness
  Hold　on　to　the　truest　tranquility
  The　myriad　things　are　all　active
  I　therefore　watch　their　return
  Everything　flourishes；　each　returns　to　its　root
  Returning　to　the　root　is　called　tranquility
  Tranquility　is　called　returning　to　one's　nature
  Returning　to　one's　nature　is　called　constancy
  Knowing　constancy　is　called　clarity
  Not　knowing　constancy；　one　recklessly　causes　trouble
  Knowing　constancy　is　acceptance
  Acceptance　is　impartiality
  Impar