Shì Jiē Yīn Yŏu Xīn Zhī Biàn Dòng Yĕ Jì Yŏu Qí Xīn Shì Wú Qīng Xū Yĕ Jì
Wú Qīng Xū Shì Rén Shī Dào Yĕ Jì Rén Shī Dào Zé Yŭ Wàn Lèi Tóng Yǐ
Things' (Si Shi) are all due to having to deal with the Feelings (Xin)
bought on by Movement and Change (Bian Dong).
Since these things already exist, then in one's mind
there is No Clarity of Void/Emptiness (Qing Xu).
But since there already exists No Clarity of Void/Emptiness,
it is [likewise] correct that human beings are susceptible to deviation from the Dao.
Since human beings are susceptible to deviation from the Dao,
one therefore needs to get along with all of the Ten Thousand Things in like fashion!

Zhòng Wù Qí Yān Rèn Yùn Sǐ Shēng Suí Lú Kū Xiŭ Huò Rú Shí Huō Huò
Sì Fú Òu Chéng Shí Zàn Chéng Miè Shí Biàn Miè Cǐ Gài Rén Zhī
So [are not] all things similar to each other?
This allows for the Operation of Fortune (Yun), so that Death and Life are like
'Green and Rotten', or perhaps like 'the Flash of Flint (and Steel)',
or perhaps it seems similar to 'Steeping [of tea]'.
The result is that for short periods of time this can turn into Extinguishment (Mie).
Since it is time and opportunity that ordinarily facilitate such Destruction (Mie),
attempting to hide one's person

Zì Wéi Fēi Dà Dào Zhī Suō Zhì Yĕ Rén Ruò Xīn Néng Wú Xīn
Sè Wèi Néng Néng Wú Wèi Guān Néng Wú Guān
certainly runs counter to the 'Great Way' (Da Dao) and has its own results.
With a person it seems that the feelings provide the ability unintentionally
for taste to change to tastelessness,
or that one can look and not actually see.