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Sacred-Texts Taoism Index Previous = Next

THE TAO T=CA CHING.

PREFATORY NOTE.

IT is only after some years of hesitation that I have=20 undertaken a new version of the Tao T=EA Ching. The task has already = been=20 performed by Julien, Chalmers, Strauss, Pl=E4nckner, and Legge, most of = whom, at=20 any rate, are scholars of the first water. But it occurs to me=97and = with all=20 deference I make the avowal=97that one prime defect lies at the root of = every=20 translation that has been published hitherto; and this is, that not one = seems to=20 have been based solely and entirely on commentaries furnished by members = of the=20 Taoist school. The Confucian element enters largely into all; and here, = I think,=20 an injustice has been done to Lao Tsze. To a Confucianist, the Taoist = system is=20 in every sense of the word a heresy, and a commentator holding this = opinion is=20 surely not the best expositor. It is as a grammarian rather than as a=20 philosopher that a member of the Ju-chia deals with the Tao T=EA Ching; = he gives=20 the sense of a passage according to the syntactical construction rather = than=20 according to the genius of the philosophy itself; and in attempting to = explain=20 the text by his own canons instead of by the canons of Taoism, he = mistakes the=20 superficial and apparently obvious meaning for the hidden and esoteric=20 interpretation. One of the greatest reproaches levelled at the Taoist = system by=20 Confucian scholars is the alleged scorn of ethical morality attributed = to Lao=20 Tsze and his followers. They have been represented as ascribing all the = troubles=20 and vices of China to the example of Yao and Shun, and to the doctrines=20 respecting benevolence, rectitude, ceremonies, and music enforced by the = Sages=20 who immediately succeeded them. L=FC Tsu, in his commentary, vehemently=20 controverts this theory, and strives to prove, not only that Taoism and=20 Confucianism are at one upon such points, but that the latter is = actually=20 based upon the former=97being a mere carrying-out in practice, a = careful=20 systematising, as it were, of the radical doctrines of Lao Ch=FCn. The = fact that I=20 have entirely discarded all assistance from commentators of the = Confucian school=20 is my only excuse for coming forward with a new translation of this = important=20 classic. The version now presented is based solely upon the commentaries = of L=FC=20 Ch=91un-yang, commonly called L=FC Tsu, the well-known Taoist patriarch = of the=20 eighth century of our era; and his guidance I have followed throughout. = I=20 candidly admit that this has not been done without some effort. It was = no means=20 easy, at first, to reject what appeared p. 2 to be the plain, clear, = unmistakeable meaning=20 of the text=97a meaning, too, endorsed by many eminent Chinese scholars, = such as=20 Chu Hsi, Liu Chieh-fu, Wang Pi, and Su Tsze-yu, and adopted by Legge, = Julien,=20 and Chalmers=97in favour of an interpretation at once far-fetched and = obscure. But=20 I felt that I was after all under the guidance of a disciple, and not a = critic,=20 of the Master; and although many passages which before stood out = distinctly=20 enough are now dimmed by mysticism, I cannot help thinking that we have = advanced=20 a step towards the comprehension of their true significance. There are = other=20 passages the existing translations of which, apart from questions of = commentary,=20 I believe to be entirely, and indeed palpably, wrong, and of these I now = offer a=20 new rendering with confidence. The versions of Julien and Chalmers have = lain=20 beside me, and I have constantly referred to them; but far from relying = on them=20 for assistance, each glance has shown me how wide and radical was the = divergence=20 between them and the work growing slowly but steadily under my hand.

I need only add that the words enclosed in brackets = [thus]=20 are for the most part representative of the commentary I have followed, = and thus=20 serve to supplement the meagre and laconic text. Occasionally a few = lines of=20 additional elucidation or remark have been appended, where necessary, in = smaller=20 type.

TEXT.

I.

The TAO, or Principle of Nature, may = be=20 discussed [by all]; it is not the popular or common Tao=97[e.g., = the=20 tao-li of ethics, dealing with the ### and the ###].

Its Name may be named [i.e., the = TAO=20 may receive a designation, though of itself it has none]; but it is not = an=20 ordinary name, [or name in the usual sense of the word, for it is a = presentment=20 or ειδωλον of the Infinite].

Its nameless period was that which preceded the = birth of=20 the Universe, [the ###];

In being spoken of by name, it is as the = Progenitrix of All=20 Things, [the period of the ###, which divided and produced the ###].

It is therefore in habitual passionlessness [the = ### or=20 Quiescent phase of TAO] that its mystery may be scanned; = and in=20 habitual desire [the ### or Active phase of TAO] that its = developments may be perceived.

These two conditions, the Active and the Quiescent, = alike=20 proceed [from TAO]; it is only in name that they differ. = Both may=20 be called profundities; and the depth of profundity is the gate of every = mystery.

II.

The Beautiful being once recognised as such by the = world,=20 the Repulsive appears [as its converse]. Goodness being once recognised = as such,=20 Evil appears in like manner. Thus existence and non-existence produce = each=20 other; the difficult and the easy bring about each other; the long and = the short=20 impart form to each other; the high and low comply [or change places] = with each=20 other; sounds and voices harmonise with each other; priority and = sequence=20 alternate with each other.

Wherefore the Sage pursues a policy of inaction, = and=20 teaches men in silence; [i.e., he conforms to the = TAO or=20 Course of Nature, which proceeds silently and spontaneously, and thus = the people=20 learn to govern themselves by his example without needing the = interferences of=20 legislation and instruction].

He forms all things without shrinking [from the = labour];=20 produces them without claiming the possession [of virtue]; acts without=20 presuming on [his ability]; and completes his achievements without = taking any=20 credit to himself. It is only he who thus does not stand upon his merit; = and=20 therefore his merit does not depart from him.

III.

[The Sage], by not showing exclusive approval of = those who=20 are eminent in virtue, prevents the people from quarrelling; by not = setting high=20 store on things difficult to obtain, he prevents the people from = becoming=20 robbers; by closing his eyes to objects of desire, he secures his heart = from=20 corruption. Wherefore the Sage, in governing, does so with a heart empty = [of all=20 distractions and temptations], but a bosom full [of justice and = benevolence]; he=20 makes his will pliant, his bodily frame-work firm; he ever keeps the = people from=20 [harmful] knowledge and desires, and prevents those who have such = knowledge from=20 daring to put it into practice. He pursues a policy of inaction, and = there is=20 therefore nothing that is left ungoverned.

IV.

The TAO is full [q.d., = exhaustless=20 and complete]; yet in operation as though not self-elated. In its origin = it is=20 as it were the Ancestor of All Things. It chastens asperity; it unravels = confusion; it moderates the radiance [proceeding from those in whom=20 TAO is embodied=97see Chuang Tsze, 'K=EAng-sang = Ch=91u']; and it=20 identifies itself with the sordid ones of the earth [the "dust" or = common=20 people=97see Mencius, Book V, chap. 1, sec. 3; q.d., it = enables a=20 man to associate with the base without being defiled]. Pellucid [as a = spreading=20 ocean] it yet has the semblance of permanence. I know not whose = offspring it is.=20 Its ειδωλον existed before God = was.

V.

If Heaven and Earth were not benevolent, they would = regard=20 creation in the light of grass [which is worthless] and dogs [which are = killed].=20 If the Sage were not benevolent, he would likewise regard the people in = the=20 light of grass and dogs.

*⁎* The Commentator insists at some = length that the=20 phrase ### is hypothetical, and must not be taken as stating an actual=20 fact.

The space between Heaven and Earth may be compared = to a=20 leathern bag, or box; [a receptacle with Heaven for a lid and Earth for = a=20 floor]. It is a vacuum [outside which there is nothing], exercising no = pressure=20 [on that which is within]; the more it moves, the more prolific it is. = Those who=20 talk too much will often come to an end of their words. It is better to = maintain=20 rectitude [inwardly].

VI.

The Spirit of the Depths is immortal; it is called = the=20 Azure [Heaven] and the Mother [Earth]. The passage through which these = Two=20 Influences [###] emerge and enter is called the root [or nidus] = of the=20 visible creation. They are ceaseless in action as though permanent, and = may be=20 drawn upon [used, or laid under contribution] without ever being = exhausted.

*⁎* Compare the passage ### in the = ###.

VII.

Heaven is everlasting; Earth endures. The reason of = the=20 endurance of Heaven and Earth is that they were not self-produced. = Therefore it=20 is that they are able to endure for ever. Thus, though the Sage [in = imitation of=20 them] regards the cultivation of his body as of secondary importance, = his body=20 still progresses [of its own accord]; he discards his body, and yet his = body is=20 preserved. Is not this because he has no selfishness? Wherefore he is = able to=20 realise all his wishes [in carrying out the principles of = TAO in=20 his own person].

VIII.

The goodness of the Ruler resembles water [in = pliancy,=20 adaptability, and fertilising power]. The goodness of water is = beneficial to all=20 things, and that without struggling.

The abiding-place [of the Imperial goodness] is = despised by=20 the multitude [for it is lowly=97referring to the downward course of = water]; and=20 therefore it is near to TAO. Wherever it dwells, it = sanctifies=20 the spot. In the heart, its sanctifying properties are unfathomable. In=20 bestowing, it sanctifies benevolence; in speaking, it sanctifies=20 trustworthiness; in administration, it sanctifies government; in the = fulfilment=20 of daily work, it sanctifies ability; in the adoption of public measures = it=20 sanctifies acting seasonably. It alone never strives against [or places = itself=20 in opposition to] anyone; and therefore it gives rise to no resentful=20 feelings.

IX.

It is better to desist altogether, than, having = once=20 grasped [the TAO], to pride oneself on one's = self-sufficiency.=20 Research, if carried on to too p. 7 keen a point, prevents the = preservation of=20 the body [q.d., hastens death]. When a hall is filled up with = gold and=20 jewels, it cannot be guarded intact. When wealth and honours are = combined with=20 arrogance, they themselves invoke calamity. To keep oneself in the = background=20 when merit has been achieved and fame has followed in its wake; this is = the way=20 of Heaven.

X.

Having received, in the birth-process, a living = soul, one=20 is able, by preserving its individuality [pure and uncorrupted], to = prevent=20 disunion [with the pure original]. By controlling the vital force, and = bringing=20 it to the utmost degre'e of pliancy, one is able to become as a little = child=20 again=97[revert to one's pristine state of innocence]. By washing and = cleansing=20 oneself of that which Heaven alone can see [i.e., secret sins], = one may=20 become without one blemish. By governing the Empire by love towards the = people,=20 one is able to keep them from knowing [evil; they will live in an = atmosphere of=20 contentment and trust].

When the Door of Heaven is now open, now closed, = then the=20 Female Principle will disappear; [all will be pure Yang].

*⁎* The Commentator points out that = this is the Door=20 of Virtue, through which men are permitted by Heaven to pass to and fro; = and=20 these will be assimilated with the Yang in all its purity, which is = dominated by=20 ###. The admixture of Yin and Yang in a man's heart leads to = disturbance, and is=20 therefore to be avoided. The opening and closing of the Door are to be=20 understood as signifying ### and ### respectively.

If one's understanding reaches in every direction, = he can=20 disregard knowledge [as such; there will be no such thing, to him, as=20 ignorance]. What he produces, he nourishes. Producing, he does not claim = the=20 possession [of virtue]; acting, he does not presume upon [his ability]. = Though=20 he be a veteran among his fellows, he assumes no seignory over them. = This may be=20 called Sublime Virtue=97[the highest development of = TAO].

XI.

Thirty spokes, uniting in a nave, were employed [in = olden=20 times] before the invention of carriages. Clay made into utensils was = employed=20 before the time of palaces and dwellings [when there were no sacrificial = vases,=20 goblets, or bowls]. A door and a window, hewn [in a hill-side], did duty = for a=20 residence before the erection of houses. Wherefore, the possession of = these=20 things may be regarded as beneficial, while their [former] absence may = be said=20 to have been useful [in that it led to the necessity of their being = made].

*⁎* In support of this translation, = vide the=20 Commentaries of Confucius on the Y=EE Ching, Part II, chap. = 2.

XII.

The five colours blind the eyes of men. The five = tones=20 deafen their ears. The five flavours vitiate their palates. Galloping = and=20 hunting induce derangement of the mind. Objects that are difficult of = attainment=20 lead them to incur obstacles, [or injury=97in their pursuit].

Thus the Sage cares for his inner self, and not for = that=20 which his eye can see; for which reason he discards the latter and = preserves the=20 former.

XIII.

Favour and disgrace are alike a cause of fear. = Honours=20 bring great calamity upon the body.

What is it that one calls favour and disgrace? = Disgrace=20 implies downfal; the loss of one and subjection to the other, are = equally causes=20 of apprehension. Therefore it may be said that favour and disgrace both = give=20 rise to fear.

And what is meant by saying that honours bring = calamity=20 upon the body? The calamities which come upon me are the consequence of = my=20 possessing a body; had I none, what calamities could I incur?

Wherefore, if the honours which come upon me = personally are=20 on account of my position as a ruler, then the whole Empire will subject = itself=20 to me; and those who cultivate personal benevolence in ruling may commit = themselves to the Empire for ever.

XIV.

That which may be looked for, but proves invisible, = is=20 called the Distant. That which may be listened for, but proves = inaudible, is=20 called Vacancy. That which may be clutched at, but proves intangible, is = called=20 the Subtle. Words are inadequate thoroughly to examine these three = properties;=20 therefore they blend together and become One.

Above, it is not bright; below, it is not dim. = Continuous=20 in endurance, it cannot be named. In reverting to vacuity it may be = called the=20 Form of Formlessness, the Image of the Non-existent; for which reasons = it is=20 unsearchable.

Standing opposite to it, one cannot see its head = [front];=20 following it, one cannot perceive its back [or foot-prints].

Obtaining the TAO of ancient times, = and=20 applying it as an aid to the methods in vogue at the present day, so = that one is=20 able to arrive at a knowledge of its long-past origin, may be called = [getting]=20 the Germ, or Clue, of TAO.

p. 10

XV.

[The TAO of] those eminent for = wisdom in the=20 olden times was subtle, mysterious, recondite, and penetrating; its = depths were=20 uncognizable by others. These, [the non-adepts], being unable to learn = it,=20 strove by main force, therefore, to act it out in practice. They endured = [the=20 hardships of their search] as those who ford streams in the winter. = Cautious=20 were they, as those who dread [the ridicule of] their neighbours; = reverent were=20 they, as those who entertain a visitor; expansive were they, as ice on = the point=20 of melting; simple and unpolished were they, as unhewn wood; vacant were = they,=20 as a ravine; undiscerning were they, as turbid water.

Who is able to make turbid water grow gradually = clear by=20 reducing it to quiescence? Who is able to impart [unending] life to that = which=20 is at rest by setting it in perpetual motion? Those who preserve this=20 TAO desire no fulness; wherefore, having no fulness, they = are=20 able to guard it in their hearts for ever and it never requires to be=20 renewed.

XVI.

When the extreme of emptiness is reached [as by = Heaven],=20 and quiescence rigidly preserved [as by Earth], then all things are=20 simultaneously produced; and by this [example] I observe their = revolutions. All=20 things, after flourishing like the herb y=FCn, return each to = what it=20 sprang from. Returning to this source is called quiescence, = p. 11 and this implies a reversion to = the original=20 ordinance [of Heaven]. Reversion to the original ordinance [of Heaven] = is called=20 the basis or pivot [###] of TAO. Knowledge of this may be = called=20 enlightenment, while ignorance of it leads to a reckless working-out of = one's=20 own ruin. He who knows it, bears with others. Bearing with others, he is = just;=20 being just, he is fit to be a king; being a king, he is the associate of = Heaven=20 [whose decree he holds and whose ordinancee he carries out]. Heaven is = [the=20 offspring of] TAO; and TAO survives the = death of=20 him who is the embodiment of it, living on unharmed for ever.

XVII.

Those of pre=EBminent wisdom and purity knew [this=20 TAO] intuitively from their birth, and so possessed it. = Those of=20 the second rank=97the men of virtue=97approached it nearly, and = eulogised it. Those=20 of the third rank=97who were still above the commonalty=97stood in awe = of it. Those=20 of the lowest rank held it in light esteem. Their belief in it was = superficial,=20 or imperfect; while there were even some who did not believe in it at = all.

[The first] spoke only with forethought and = calculation, as=20 though honouring their words. When their [public] labours were achieved, = and=20 affairs progressed unimpeded, the people all said, "This is our natural = and=20 spontaneous condition."

XVIII.

When the Great TAO [of the Five = Rulers and=20 the Three Dynasties] fell into disuse, Benevolence and Rectitude = appeared.

*⁎* This refers to the rise of ethical = science under=20 the Sages=97a substitute for the silent guidance of TAO. = under=20 which the golden age of China had been passed.

Men of wisdom and kindness came forth, and then = hypocrisy=20 began to spread=97[good men were counterfeited by the base]. Discord = arose p. 12 in families, and this manifested = [by=20 contrast] the virtues of filial piety and compassion. The State was = thrown into=20 anarchy, and this led to the appearance of faithful Ministers.

XIX.

When Sages are rejected as rulers, and the services = of the=20 wise are discarded, the people's wealth will increase a hundredfold; = [for their=20 hearts will all be set on covetousness]. When benevolence and rectitude = [in=20 government] are abjured, [such will be the height of disorder that] the = people=20 will revert to their natural qualities of filial piety and compassion = [by sheer=20 force of reaction]. When ingenuities of luxury and eagerness for gain = are=20 renounced, there will be no more robbers=97[for there will be no = accumulations of=20 wealth to be worth stealing]. These three propositions show that mere = externals=20 are insufficient for good government, and therefore each man should be = ordered=20 to confine himself to performing his own special work in life.

*⁎* It is evident, from the forced = interpretation of=20 the above sentences, that the Commentator has expended all his ingenuity = in an=20 attempt to clear Lao Tsze from the imputation of reviling the Sages and=20 repudiating ethical morality. How far he has succeeded, those who are = familiar=20 with the Confucianist expositors are able to judge for = themselves.

p. 13

XX.

By looking always on the reality of things, and = preserving=20 the simple truth, [the people] will become less selfish and have fewer = desires;=20 and by pursuing their researches [into the Doctrine] to the utmost = limit, they=20 may avoid sorrow.

How small is the distance dividing a prompt = affirmative=20 from a sycophantic acquiescence; [yet] how great is that between virtue = and=20 immorality! I cannot but fear that which is feared by others. [Their=20 scholarship], how neglected is it! It is still night with them.

The world is joyful and merry as on a day of = sacrifice, or=20 as those who mount a belvedere in spring-time. I alone prefer solitude = and=20 quiet, and seek not to pry into futurity. I am like an infant ere it has = grown=20 to be a child; listlessly I roam hither and thither, as though I had no = home to=20 go to. The multitude have abundance and to spare; I alone am like one = who has=20 relinquished everything. Have I, therefore, the heart of a fool? = Confused and=20 dim, while the vulgar are [apparently] enlightened; I alone am in the = dark.=20 Tossed to and fro, like the sea; roving without cessation. The multitude = have=20 whereupon to employ their energies; I alone am doltish as a clown. [But] = I alone=20 differ from all others in that I reverence my Nursing Mother.

XXI.

The appearance of Virtue in its fullest exuberance = is no=20 more than the result of compliance with the TAO.=20 TAO, considered as an entity, is obscure and vague. Vague = and=20 obscure! yet within it there is Form. Obscure and vague! yet within it = there is=20 Substance. Vacuous and unfathomable! yet within it there is = Quintessential=20 Energy=97and this is supremely real. Within it, too, there is = Trustworthiness;=20 from ancient down to modern times its name has never been lost; by it I = can=20 include in the range of my observation the whole of animate nature. How = am I=20 cognisant of the acquiescence of animate nature [in = TAO]?=97By=20 TAO itself.

p. 14

XXII.

[In cultivating TAO] there are first = the=20 sprouts; then perfection. First, there is perversion; then = rectification. First=20 there is hollowness [receptivity]; then plenitude. First there is = destruction=20 [of the old]; then renovation. First there is humility; then = acquisition.=20 Self-sufficiency is followed by suspicion [on the part of others]. = Therefore the=20 Sage preserves unity [in his heart] and becomes a pattern to the whole = world. He=20 does not say himself that he can see, and therefore he is perspicacious. = He does=20 not say himself that he is right, and therefore he is manifested to all. = He does=20 pot praise himself, and therefore his merit is recognised. He is not=20 self-conceited, and therefore he increases [in knowledge]. And as he = never=20 strives with anybody, so the world does not strive with him.

Can that saying of the olden times=97"First the = sprouts, then=20 perfection"=97be called meaningless? The attainment of genuine = perfection implies=20 a reversion [to the original nature of man].

XXIII.

Reticence in speech leads to spontaneity. A = boisterous wind=20 does not continue after dawn; a deluge of rain does not outlast the day. = Who is=20 it that produces these two phenomena?=97Heaven and Earth. Seeing, then, = that the=20 forces of nature cannot last for ever, how much less can man?

p. 15

Wherefore among those who order their affairs in = accordance=20 with TAO, those who understand the doctrine are = identified with=20 TAO; those who are possessed of virtue are identified = with the=20 Virtue [or attributes=97of TAO]; while those who lose = both are=20 identified with their loss=97[so that they do not recognise it as being = loss].

Those who become thus identified with = TAO=20 are also received joyfully by those who already possess the = TAO.=20 Those who become identified with its Virtue are also received joyfully = by those=20 who already possess the Virtue. The loss sustained by those who are = identified=20 with the loss of both is also rejoiced in by those who are already in = the same=20 case.

Where there is insufficiency of faith on the part = of one,=20 there will result an entire absence of faith on the part of others.

XXIV.

A man who raises himself on tiptoe cannot remain = firm. A=20 man with crooked legs cannot walk [far].

He who says himself that he can see is not = enlightened. He=20 who says himself that he is right is not manifested to others. He who = praises=20 himself has no merit. He who is self-conceited will not increase [in=20 knowledge].

Such men may be said to search after = TAO=20 that they may gorge themselves in feeding, and act the parasite; = moreover, they=20 are universally detested. Therefore those who are possessed of=20 TAO do not act thus.

p. 16

XXV.

There was Something formed from chaos, which came = into=20 being before Heaven and Earth. Silent and boundless it stands alone, and = never=20 changes. It pervades every place, and incurs no danger [of being = impaired]. It=20 may be called the Mother of the Universe. I know not its name; but its=20 designation is TAO. If forced to call it something, I = will call=20 it great. Being great, it moves ever onward; and thus I say that it is = remote.=20 Being remote, I say that it returns.

Therefore TAO is great; Heaven is = great;=20 Earth is great; and the King also is great. In the Universe there are = four=20 things that are great, and the King is one of them. Man regulates = himself by the=20 Earth; Earth regulates itself by Heaven; Heaven regulates itseIf by=20 TAO; and TAO regulates itseIf by its own = inherent=20 nature=97or, spontaneously.

XXVI.

The weighty is the source of the light; stillness = dominates=20 disquietude. Wherefore, while the Sage proceeds the whole day [according = to=20 TAO], he never departs from either calmness or gravity. = Although=20 there may be spectacles of worldly glory [to attract him] he sits = quietly alone,=20 far above the common crowd. How is that a Prince of Ten Thousand Studs = of Horses=20 can regard his own person as of less importance than his regal = dignity?

This lightness [on the part of the Prince] loses = him his=20 Ministers, while restlessness [on the part of the Ministers] loses them = their=20 Prince.

*⁎* The phrase ### might well be = rendered "is the=20 ruin of their Prince;" but this is not sanctioned by L=FC Ts=FB, who = interprets it=20 as meaning that such Ministers will be dismissed.

p. 17

XXVII.

The conduct of the virtuous leaves neither trace = nor clue.=20 The words of the virtuous afford no ground for fault-finding. The = projects of=20 the virtuous require no intrigue.

When the virtuous are obstructed [in their policy], = though=20 there be no bolt to the door which shuts them in, it yet cannot be = opened. When=20 the virtuous enter into relations with others, though they be not bound = by the=20 ties of contract, they yet may not release themselves [from their=20 obligations].

Thus the Sage ever uses his goodness in saving = others; and=20 therefore there are none who are abandoned. He ever uses his goodness in = saving=20 the inanimate creation; and therefore there are none of these who are = abandoned.=20 This is called being doubly enlightened.

Wherefore the virtuous man is the teacher, or = patron, of=20 the bad man, while the bad man is employed as material, on which to = work, by the=20 virtuous man. If the bad man does not reverence the other as his = teacher, nor=20 the good man love the former as his material; then, in spite of any = wisdom=20 either may possess, they are both greatly blinded. This doctrine is both = important and sublime.

XXVIII.

He who, conscious of manly strength, guards a = womanly=20 weakness, becomes the channel of the whole Empire [to which all minor = streams=20 converge]. Being thus the channel of the whole Empire, the cardinal = virtues=20 [###] will never depart from him, and he will revert to a condition of = childlike=20 innocence.

He who, conscious of light, keeps in obscurity, = will become=20 a model for the whole Empire. Being a model for the whole Empire, the = cardinal=20 virtues will never fail him, and he will revert to the = Unconditioned.

He who, conscious of his glory, guards humility, = will=20 become the valley of the whole Empire. Being the valley of the Empire, = he will=20 revert to his original simplicity. When this simplicity is distributed,=20 q.d., brought into play, the man becomes a thing of utility [to = the=20 State].

p. 18

*⁎* That is, an implement. Compare the = expression=20 ### a man of talent, an able officer. The Commentator refers us to the = Lun=20 Y=FC, Book V, chap. 3, q.v.

The Sage employs men of this simplicity, and advances them to high = rank;=20 therefore his administration is on a grand scale, and never comes to an = end.

XXIX.

When a man desires to obtain the Empire, and govern = it [by=20 acting on this principle of simplicity], I see that he does so in spite = of=20 himself. The insignia of royalty may not be used by such.

*⁎* The sacred vessels, or tripods, of = the Empire=20 were those made after the semblance of the constellation ### by the = Yellow=20 Emperor. See K=91ang Hsi, under the character ###. The idea of = the=20 Commentator, which is exceedingly difficult to catch, is that the man = who=20 embraces the simplicity of TAO, referred to in the = previous=20 chapter, should, to be consistent, have nothing to do with the pomp and=20 trappings of Imperial state. It is true that the rendering of ### by = "used" is a=20 liberty, and the idea apparently is that in the reign of such an Emperor = as Lao=20 Tsze is supposing such things should not even be made.

Those who make them will break them; those who = clutch at=20 them will lose them. For among the things of the world there are those = who lead=20 and those who follow; there are ejaculations of grief and ejaculations = of=20 gladness; there are those who are strong and those who are weak; there = are those=20 who sustain loads and those who are good for nothing. For this reason = the Sage=20 puts away excess, display, and pride.

p. 19

XXX.

Those who use TAO in assisting their = Sovereign do not employ soldiers to force the Empire. The methods of = government=20 they adopt are such as have a tendency to react upon themselves. Where = garrisons=20 are quartered, briars and thorns spring up=97q.d., the land is = deserted by=20 the people. Disastrous years inevitably follow in the wake of great = armies.

Wise rulers act with decision, and nothing more. = They do=20 not venture to use overbearing measures. They are decided without = self-conceit,=20 or boasting, or pride. They are decided in spite of themselves, and = without=20 presuming on brute force.

After a man has arrived at the prime of his = strength, he=20 begins to age. This is attributable to his not possessing = TAO.=20 Those who do not possess TAO die before their time.

XXXI.

The finest weapons of war are implements of = disaster. All=20 creatures hate them; therefore those who are possessed of = TAO=20 make no use of them.

The ideal man, in his own house, regards the left = hand as=20 the more honourable. Those who use weapons of war, give honour to the = right=97[as=20 being that in which arms are brandished]. Weapons are implements of = disaster;=20 they are not the implements employed by the ideal man. If he ever uses = them, he=20 does so because he cannot help it. He regards tranquillity and = passionlessness=20 as supreme.

Victory in war is not a beautiful thing. Those who = see=20 beauty in it are such as take delight in killing men. It is impossible = for those=20 who take delight in killing others to obtain the suffrages of the = Empire.

In matters of joyful import, the left-hand is the = more=20 highly esteemed; in matters of disaster, the right-hand. The general = second p. 20 in command occupies the = left-hand position=20 [in the war-chariot]; it is the general-in-chief who is stationed on the = right.=20 The meaning of this is that the latter is placed similarly to a chief = mourner at=20 a funeral=97q.d., in an inauspicious position. Having been = instrumental in=20 killing multitudes of people, he should weep bitterly with pity and = compassion.=20 Having gained a victory in battle, he thus still occupies the position = of=20 [chief] mourner at a funeral.

XXXII.

TAO remains ever nameless. However=20 insignificant may be the simplicity [of those who cultivate it] the = Empire does=20 not presume to claim their services [as Ministers].

*⁎* The Commentator points out that = even the=20 friendship of those eminent for TAO has often been sought = in vain=20 by Princes; how much more difficult, then, is it, to secure their help = in=20 subordinate positions!

If Princes and Monarchs could but preserve this = simplicity,=20 every creature in the world would submit itself to them; Heaven and = Earth would=20 be in mutual accord, and shower down sweet dew; the people would need no = laws,=20 but live in harmony of themselves.

It was in the beginning that a name was fabricated = [for=20 TAO]. This name once existing, Heaven, also, may be = known; and=20 such knowledge ensures the indestructibility [of the doctrine].

The presence of TAO in the world may = be=20 compared to streams [which ever flow], and mountain-gorges [which are=20 indestructible], in their union with rivers and seas [which are=20 unfathomable].

p. 21

XXXIII.

They who know others are shrewd; self-knowers are=20 enlightened. Those who overcome others have bodily strength; = self-vanquishers=20 have determination. Those who know when they have enough are rich. Those = who act=20 with determination or perseverance have strength of will. Those who lose = not=20 what they have learnt=97the TAO=97retain it always. Those = who, up=20 till death, are not lost [to TAO], enjoy posthumous = activity.

*⁎* The text is simply ###.It means = that their works=20 and doctrines live after them, as Confucius may be said to be still = alive in=20 China. The idea appears identical with that of the = Positivists.

XXXIV.

The Great TAO is all-pervasive; it = may be=20 seen on the right and on the left.

All things depend upon it, and are produced; it = denies=20 itself to none.

It achieves its works of merit, but has no name or=20 reputation [among men]. With tenderness it nourishes all things, yet = claims no=20 lordship over them.

It is ever passionless, and may be named among the = smallest=20 things.

*⁎* In this sentence I have found it = almost=20 impossible to embody the explanation given by the Commentary. It runs=20 thus:=97###.

All things submit to it, yet it claims no lordship = over=20 them; it may be called great.

Thus the Sage to the end of his life never exalts = himself;=20 and thus he is able to achieve great things.

p. 22

XXXV.

If the Great Simulachrum=97q.d., the image = or 'idea'=20 of TAO=97be obtained, the Empire will be for ever free = from harm.=20 There will be tranquillity, peace, and universal joy, [the attraction of = which],=20 acting as a bait, will detain the passing traveller.

The utterance of TAO is insipid; it = has no=20 flavour. If looked at, it appears not worth seeing; if listened to, it = appears=20 not worth hearing; but if used, it is found inexhaustible in = resources.

XXXVI.

When one feels a desire to concentrate it [in one's = own=20 heart], it is imperatively necessary to display it openly.

When one feels a desire to cultivate it in its = pliant=20 phase, it is imperatively necessary to fortify and strengthen [one's own = powers].

When one feels a desire to abandon or neglect it, = it is=20 imperatively necessary to stir up one's mind afresh [in its = pursuit].

If anyone feels a desire to obtain it, it is = imperatively=20 necessary that it should be imparted to him.

By this means, the hidden phases [of = TAO]=20 will become clear. The weak and pliable overcomes the strong and = hard.

A fish cannot leave the depths. The treasures of a = State=20 should not be employed to influence the people.

*⁎* Commentator: The ### are the = valuable and=20 handsome ornaments or jewels, which if Princes use to ###, then, in the = words of=20 Mencius, ###.

p. 23

XXXVII.

TAO is ever inactive; yet there is = nothing=20 it does not do.

If feudal Princes and Sovereigns can but preserve = it, all=20 creatures will reform themselves. But if, once reformed, desires should = again=20 arise, I would restrain them by the exercise of the Simplicity which is = without=20 a name. This nameless Simplicity will prevent the rise of desires; an = absence of=20 desire will produce quiescence; and then the Empire will become settled = of its=20 own accord.

XXXVIII.

Virtue, in those of supreme authority, does not = itself=20 claim to be virtue; and that is why [virtuous rulers] are possessed of = [true]=20 virtue.

Virtue, in those of lower rank, does not recognise = its own=20 loss as such; and that is why unvirtuous [Ministers and people] have no = [true]=20 virtue.

The virtue of those in supreme authority is = inactive, and=20 does not use action [in government].

The virtue of those of lower rank is active, and = employs=20 active measures.

[Although] the benevolence of those in supreme = authority is=20 active, it yet does not depend on action [for making itself felt].

The rectitude of those in supreme authority is = active, and=20 finds vent in active measures.

The ceremonial observances of those in supreme = authority=20 are active, and there is not a single man who does not respond to them. = Under=20 these circumstances all will bare the arm and submit to the guidance [of = their=20 rulers].

p. 24

Therefore, when the TAO has attained = its=20 full development, it results in Virtue; when Virtue has attained its = full=20 development, it results in Benevolence; when Benevolence has attained = its full=20 development, it results in Rectitude; when Rectitude has attained its = full=20 development, it results in Ceremonial observances.

*⁎* It is necessary to give my = authority, in a=20 special manner, for this translation. It is found, of course, in the=20 Commentary:=97###. There is no getting over so plain a direction as=20 this.

When ceremonial observances are nothing but an = attenuation=20 of uprightness and sincerity, they become the head and front of = disorder.

*⁎* That is, when they are dissociated = from virtue,=20 benevolence, and rectitude, and degenerate into empty = formalism.

Those who are in advance of others in knowledge = constitute=20 the outward glory of TAO; and, from such, comes the = beginning of=20 folly=97[because those who succeed them are dazzled by the display and = take no=20 account of the reality within].

Thus it is that great men take their stand on what = is=20 solid, and not on what is flimsy; on what is true, and not on what is = showy. For=20 this reason they discard the one and adopt the other.

XXXIX.

The things which of old obtained the Unity = are,=97

Heaven, which by it [the pure yang] became=20 clear.

Earth, which by it [the pure yin] became=20 motionless.

The gods, which by it became divinely = intelligent.

p. 25

The valleys, which by it became full.

All creatures, which by it are produced.

Princes and Kings, which by it rule uprightly.

*⁎* The Commentator says that the ### = is the=20 offspring of TAO, and the progenitor of the Cosmos=97###. = Compare=20 chap. XLI.

To carry out this doctrine to the proof:=97Heaven, = if=20 deprived of its source of clearness, would be in danger of disruption; = Earth, if=20 deprived of its source of motionlessness, would be in danger of = upsetting; the=20 gods, if deprived of their source of divine intelligence, would be in = danger of=20 being abandoned by their worshippers; valleys, if deprived of their = source of=20 replenishment, would be in danger of drying up; creatures, if deprived = of their=20 source of production, or life, would be in danger of annihilation; and = Princes=20 and Kings, if deprived of their source of honour and dignity, would be = in danger=20 of being overthrown.

Therefore, the ruling classes regard the commonalty = as the=20 foundation [of their power] and those in high position necessarily = regard the=20 proletariat as that upon which they rest. Hence Princes and Kings style=20 themselves orphans, solitary ones, unworthy ones; is not this an = acknowledgment=20 that the commonalty is their support, or point d'appui? Is it not = so? To=20 come, then, to the point: when patricians and plebeians are both without = [conflicting] private desires, the only difference between the two is = that the=20 former resemble polished gems, while the latter are like unhewn = stones.

*⁎* The meaning of this is that the = ruling classes=20 bear the same relation to the proletariat that jade bears to common = stone. Both=20 are the same material at bottom; the only ditference is external. The = two=20 classes are described, by metonomy, as those who keep many carriages and = those=20 who keep none.

XL.

Resistance is the motion of = TAO=97[or, Motion=20 implies a withstanding of TAO, the essence of which is = repose].=20 Pliancy is TAO put into practice.

All things in the world owe their life to its=20 [TAO'S] existence, and this existence sprang from = non-existence=20 [the ### from the ###].

p. 26

XLI.

When scholars of the first grade hear of=20 TAO, they sedulously practise it.

When second-rate scholars hear of it, they now = observe, now=20 lose it.

When scholars of the lowest sort hear of it, they = greatly=20 deride it. If it did not provoke derision [on the part of such], it = would not be=20 worth the name of TAO.

Wherefore, as the ancient apophthegms express = it,=97

Those who are illuminated quoad = TAO=20 are as though in darkness=97[for its depths are unfathomable].

Those who enter TAO are as though = they=20 receded [from caution and hesitation].

Those who regard the TAO as = heterodox appear=20 as though belonging to the same class [as its true adherents].

*⁎* These three descriptions apply = respectively to=20 the three classes of scholars above enumerated. The last are said to = appropriate=20 the outward characteristics of the best scholars, passing themselves off = as=20 belonging to the same class.

The highest virtue resembles a ravine=97[in = profundity].

Great virtue resembles ignominy [in that it is not = the=20 highest].

Widespread virtue is as though insufficient.

Established virtue appears like meanness [in the = eyes of=20 foolish men].

The purest [human] character, as though liable to=20 excess.

The Great Square has no corners.

*⁎* This is the TAO, = whose extent is=20 limitless, but which has no form. See K=91ang Hsi, character=20 ###.

The Great Veseel takes long to complete.

The Great Sound is but seldom heard.

The Great Simulachrum has no form.

p. 27

TAO is imperceptible and nameless; = and it is=20 only TAO that excels in imparting itself [to men] and = enabling=20 them to achieve merit.

XLII.

TAO produced the = First=97[Heaven].

The First produced the Second=97[Earth].

These Two produced the Third.

*⁎* The Third, which was produced by = the Heavenly=20 and Earthly Afflati, consisted of the six Kua=97ch=EAn, k=91an, = k=EAn, hs=FCn, li,=20 and tui, three of which are Yang and three Yin. See Confucius's=20 Commentary on the Yi Ching, Book IV, chap, 11.

The Third produced all things, and these turn their = back=20 upon the Yin and embrace the Yang. The intermingling of these two = Afflati=20 results in harmony.

What men most hate is to be orphaned, widowed, and=20 unworthy; and yet Princes and Dukes so style themselves. Wherefore, when = things=20 are diminished, they increase; and when they are increased, they = diminish.

What men teach me, that I teach them again. Violent = and=20 overbearing men never die a natural death. It is my object to instruct = men as a=20 father [nourishes his children].

XLIII.

The weakest things in the world subjugate the=20 strongest.

There are no men who persevere uninterruptedly [in = the=20 culture of TAO]. I know from this that in inaction there = is=20 advantage. There are few in the world who attain to teaching without = words, or=20 to the advantage that results from inaction.

p. 28

*⁎* The expression ### is, literally, = without a=20 hiatus, without a gap. ### is elliptical for ###, interval, break, or=20 intermission.

XLIV.

Which is the more important=97one's reputation or = one's=20 body?

Which is the more valuable=97one's body or one's = goods?

Which is the greater evil=97getting or losing?

Inordinate love cannot but result in the utter = abandonment=20 of its object [though eventual disgust]; and overhoarding cannot but = result in=20 heavy loss.

He who knows when he has enough does not lay = himself open=20 to shame. He who knows when to stop, will not incur danger. These two = contain=20 the elements of endurance.

XLV.

The perfection of the great [TAO] is = as=20 though incomplete; its uses are inexhaustible.

The fullness of the great [TAO] is = as though=20 evaporating; its responsiveness [to requirements] is limitless.

The straightness of the great [TAO] = is as=20 though crooked.

The skilfulness of the great [TAO] = has the=20 appearance of stupidity.

The eloquence of the great [TAO] is = as=20 though defective of speech.

*⁎* The perfection, fullness, = straightness, etc., of=20 TAO as exemplified in the characters of men; these = virtues are=20 hidden, and therefore unrecognised by others.

Restlessness overcomes cold; quiescence overcomes = heat.=20 Purity and repose will make the whole world upright.

p. 29

XLVI.

When the world is under the influence of=20 TAO, [q.d., at peace], swift horses are discarded = as so=20 much ordure.

When the world is without TAO, = [q.d.,=20 in a state of war or anarchy], war-horses are born even in remote wilds; = [they=20 are bred everywhere].

There is no sin greater than that of permitting = desire.=20 There is no calamity greater than discontent. There is no fault greater = than the=20 desire of gain. Wherefore the sufficiency of those who are contented is = an=20 enduring sufficiency.

XLVII.

[There are those who] understand all about the = Empire=20 without going out of doors. [There are those who] see the course of = Heaven=20 without peeping through the lattice.

The further one goes [in pursuit of = TAO] the=20 less one knows of it.

Thus the Sage has knowledge without going in quest; = he can=20 identify things without seeing them; and he achieves results without=20 working.

XLVIII.

In pursuing the study [of TAO] there = will be=20 daily increase; in acting out the TAO [when learnt] there = will be=20 daily diminution.

*⁎* This marks the characteristics of = the two=20 stages. In the first the man appears to make rapid progress in learning = and=20 philosophy, and so cuts a figure before the world; in the second, he = becomes=20 simple, humble, self-effacing, and thus may be said to = diminish.

p. 30

When this diminution is still further diminished, he will arrive at a = state=20 of inaction, or quiescence.

There is nothing that cannot be done by inaction. = [The=20 Sage] ever employs inaction in administering the Empire. As for those = who put=20 themselves to trouble in the matter, they are inadequate to the task of=20 government.

XLIX.

The Sage's heart is not immutable; he regards the = people's=20 heart as his own.

The virtuous I encourage, or approve; the = unvirtuous I=20 would incite to virtue. The virtue [of the Sage] makes others = virtuous.

The trustworthy I trust; the untrustworthy I would = make=20 trustworthy. The virtue [of the Sage] engenders trust.

When the Sage occupies the throne of the Empire, he = is=20 anxiously bent on making it all of one mind. The people all fix their = ears and=20 eyes on him; and the Sage treats them as his children.

L.

Men, in being born, emerge; in dying, they = enter.

*⁎* Commentator:=97"The birth of man = resembles the=20 emergence of an insect from its grub stage, or larva; when he comes to = die, his=20 ### returns to Heaven and his ### to Earth, while his corpse enters the=20 soil."

p. 31

There are thirteen organs ot life=97[the four limbs = and nine=20 openings].

There are thirteen causes of death=97[the departure = of the=20 three souls, the seven spirits, the vital force, the Yin and the = Yang].

There are thirteen seats of death in the active = life of=20 men=97[the eight extremities of the compass and the five elements].

*⁎* This means that death may be met = with in all=20 places, and occur from all causes=97water, fire, etc.

And why is it thus? It is that the succession of = births is=20 a substantial [property of TAO].

Now I have heard it said that a man who understands = how to=20 protect his life will never meet with rhinoceros or tiger while = travelling by=20 land; if he enters the army, he will not shrink from the weapons [of the = enemy].

*⁎* The Commentator refers us to = Mencius, Kung=20 Sun Ch=91ou, Bk. II, Part I, chap. 2, sec. 7.

Thus the rhinoceros has nothing for his horn to attack, the tiger has = nothing=20 on which to stretch his claws, the soldier has no use for his blade. How = is this=20 to be accounted for? It is that the man keeps out of the reach of = death.

*⁎* He never meets wild animals = because he avoids=20 their track; he is not slain in battle because he is brave, and does not = fear=20 the enemy.

LI.

What TAO produces, its Energy = nourishes. The=20 things [so produced and nourished] have form, which is determined by the = nature=20 of their surroundings; so that there is nothing in the whole world that = does not=20 reflect honour upon TAO and reverence upon its = Energy.

The honour thus paid to the one, and the reverence = paid to=20 the other, is the result of no command; it is the ordinary and natural = condition=20 of things. Therefore what TAO produces, Energy nourishes. = p. 32 Everything is nurtured as it = grows; is=20 brought to maturity when complete; is protected while being fed.=20 [TAO] produces without claiming merit; it works without=20 presuming; it causes increase without destroying. This is called Sublime = Virtue.

LII.

In the beginning of the world there was that which = became=20 the world's Mother.

If one knows the Mother, he will likewise recognise = the=20 offspring; and to the end of his days he will incur no danger.

If one represses his lustful inclinations and = closes his=20 door, he will be in quietude all his life: but if he gives rein to=20 voluptuousness and indulges his desires, there will never be any = salvation for=20 him.

*⁎* The character ### tui here = refers to the=20 58th Diagram of the Yi Ching, and must be translated, = accordingly, as the=20 ###.

He who can perceive things that are minute is = called=20 clear-sighted. He who husbands his weakness is called resolute, or = strongminded.=20 He who uses the light that is in him will revert to his native = perspicacity. Not=20 exposing the body to disaster implies the practice of ethical = morality.

*⁎* That is to say, if a man is always = free from=20 harm, you may be sure he does nothing to outrage propriety and virtue, = seeing=20 that immorality is actually harmful to the body.

p. 33

LIII.

Given that I am possessed of all-embracing = knowledge, I act=20 in accordance with the great TAO. Only, there is danger = in=20 conferring [this privilege] on others; for the great TAO = is far=20 removed, and the common people are addicted to walking in = cross-roads.

When the Imperial Court is devoid [of virtuous = ministers],=20 the fields will be entirely neglected, and the granaries entirely = empty.

To dress in rich embroideries, to carry a sharp = sword, to=20 be wasteful in food and drink, and to have a superabundance of wealth = and goods;=20 this is to be what may be called a robber-chief; this is not = TAO,=20 indeed!

LIV.

The man who knows how to establish [virtue] never = fears its=20 being uprooted. The man who knows how to maintain [virtue] never fears = its=20 escaping him. The sons and grandsons of such never rest in offering = sacrifices=20 to them.

The virtue of him who cultivates TAO = in his=20 own person is genuine.

The virtue of him who cultivates it in his own home = is=20 superabundant [in that he has charity to spare for others].

The virtue of him who cultivates it in his village = is=20 enduring.

The virtue of him who cultivates it in his State is = exuberant.

The virtue of him who cultivates it in the Empire = is=20 universal.

Wherefore I judge the persons of others by my own = person;=20 the families of others by my own family; the villages of others by my = own=20 village; the States of others by my own State; the Empire [of the = ancient kings]=20 by the Empire I rule to-day.

How do I know the acquiescence of the world [in the = cultivation of TAO]?=97By this method.

p. 34

LV.

He who possesses virtue inwardly may be compared to = a=20 new-born child. Venomous reptiles will not sting him, savage beasts will = not lie=20 in wait for him, birds of prey will not clutch at him; his bones are = supple, his=20 sinews pliable, so that he has a firm grip.

Before the principle of sexual connection was = known, the=20 [cosmic] embryo was formed; this was because the germinating essences = [of the=20 Yin and Yang] had come together.

*⁎* This rendering differs widely from = that of Su=20 Tsz-yu, which is much simpler, and more in continuity with what goes = before. His=20 exposition has been adopted by Julien:=97"He [the ungrown boy] knows = nothing yet=20 of the union of the sexes, but nevertheless certain parts of his body = experience=20 a virile orgasm. That comes from the perfection of the semen." The view = of L=FC=20 Tsu is however borne out by several passages in the Yi Ching. The = character ### is explained as synonymous with ###. Julien translates it=20 virilia; "si pueri recens nati virilia, absque cupiditate surgunt = [###],=20 id e seminis redundantia, non cordis ardore oriri patet." L=FC Tsu sees = a more=20 philosophical meaning in the passage than this.

To cry all day, and yet not become hoarse; this = comes from=20 the completion of the harmony.

*⁎* Here, again, a certain want of = continuity is=20 apparent. The meaning is that all the bodily powers are well balanced, = and=20 therefore in mutual accord.

The knowledge of this harmony may be called the = basis or=20 pivot [of virtue]; and knowledge of this basis is called = enlightenment.

When [TAO] is augmented, it will = produce=20 daily omens of good.

When the heart dominates the vital energy, or = breath, the=20 man becomes daily stronger.

When things, having become strong, straightway = begin to=20 age, this implies a divergence from TAO; those who are = not in=20 accord with TAO die early.

p. 35

LVI.

Those who know [the TAO] don't = speak; those=20 who speak do not know it.

To repress voluptuous desires, to close one's door, = to=20 chasten asperity, to unravel confusion, to moderate one's [internal] = radiance,=20 to identify oneself with the lowly; this may be called being in = conformity with=20 the Sublime.

Wherefore, others cannot be familiar with such, nor = yet=20 keep at a distance from them; cannot reap advantage from them, nor yet = incur=20 harm; cannot confer honour upon them, nor yet degrade them; and thus = their=20 honour comes from the whole world.

LVII.

[The cultivator of TAO] uses = uprightness in=20 governing his State, exceptional sagacity in war, and inaction in = obtaining the=20 Empire.

How do I know that such is the case? By = this:=97When there=20 are many prohibitions in the Empire, the people become the more = impoverished.=20 When the people accumulate excess of wealth and goods, both State and = family=20 become gradually demoralised. When men are overskilful, the use of = fantastical=20 things gradually arises. When instruments of punishment gradually come = into=20 play, robbers increase in number.

Wherefore the Sage says, "I do nothing, and the = people=20 reform of their own accord. I love quietude, and the people become = spontaneously=20 p. 36 upright. I take no measures, and = the people=20 enrich themselves. I have no desires, and the people naturally become=20 simple."

LVIII.

When the policy of administration is [apparently] = inert,=20 the people are liberal-minded and frank. When such policy is based on = espionage=20 the people are resentful and dissatisfied.

Happiness is the correlate of calamity; calamity is = ever=20 hidden under happiness. Who can tell the boundary-line which divides one = from=20 the other?

If [the prince] be devoid of rectitude, the = rectitude [of=20 his people] will be turned into craft, and their goodness be turned into = depravity.

When the people are under delusion, the days [of = their=20 prince] cannot last long.

*⁎* The Commentator = says:=97###.

Therefore the Sage is correct in his conduct, and = never=20 abandons [his correctness]; he is incorruptible, and never inflicts = injury [by a=20 bad example]; he is straightforward, and never acts at random; he shines = [with=20 internal radiance], but dazzles no one.

LIX.

In governing men and serving Heaven, there is = nothing equal=20 to temperance. It is only by temperance that one may be said to submit = p. 37 betimes [to TAO]. = Early=20 submission [to TAO] implies a heavy accumulation of = virtue. When=20 virtue is thus heavily accumulated there is nothing to which the man is=20 inadequate; when there is nothing to which a man is inadequate, it is = impossible=20 to know the limit of his resources; and the man whose resources are thus = limitless, is fit to possess the State.

The possession of the Mother of the State [the = principle of=20 TAO] involves its long endurance. It may then be said to = have a=20 deep root and a solid stalk. This is the TAO which gives=20 immortality and the power of long observing [the affairs of the = world].

LX.

To govern a great State as one fries a little=20 fish=97q.d., without taking any trouble=97is to employ = TAO in=20 administering the Empire. The spirits of the departed are not = [sacrificed to] as=20 gods; neither are the spirits of those who do not belong to a man's own=20 family.

*⁎* Compare Lun Y=FC, Book III, = chap.=20 XXIV:=97###.

The gods of the land do not inflict injury upon the inhabitants; nor = do those=20 which belong to other lands.

*⁎* Compare Lun Y=FC, Book III, = chap. VI:=97###=20 etc.

The Sage, also, inflicts no injury on his subjects; neither he nor = they=20 injure each other, so that the virtue of both unites and converges [in = one=20 direction].

p. 38

LXI.

A great State is the rendezvous towards which the = whole=20 Empire converges; it is a Mother among all nations. The maternal or = female=20 principle, by means of quiescence, ever vanquishes [the inquietude of] = the male=20 principle.

The [prince], by a quiescent policy, makes himself=20 humble.

It is for this reason that a great State, by = bearing itself=20 humbly towards a small State, gains its allegiance; and a small State, = by=20 bearing itself humbly towards a great State, may obtain possession of = it. Thus=20 an inferior [State] can either be taken by this means, or can itself = take [a=20 superior one].

When a great State has no desire beyond protecting = all its=20 subjects equally, and a small State has no desire but to belong to [the = greater=20 one] and to serve its Prince, both will attain to the positions proper = to each.=20 Those who aspire to greatness must humble themselves.

LXII.

TAO is the deep reservoir of all = things. It=20 is the jewel of the good man, the guardian of the bad.

Virtuous words are marketable; honourable deeds may = be made=20 over to the credit of others. What reason is there for casting a man off = on=20 account of his being unvirtuous?

Wherefore, though the Emperor be enthroned, and his = Ministers appointed, holding their jade badges of office in front of = them and=20 riding in a chariot and four: it would be better to remain seated in = quiet, and=20 to adopt, or enter into, this TAO.

It was this TAO that the ancients=20 reverenced. Why do not [the rulers of to-day] strive daily to acquire = it? The=20 ancients taking the national sins upon themselves, their subjects put = away their=20 depravity; and therefore they were honoured by the whole Empire.

*⁎* See Lun Y=FC, Book XX, = chap. 1, sec.=20 3.

p. 39

LXIII.

[The Sage] acts as though not acting. He occupies = himself=20 as though having nothing to do. He relishes that which is insipid=97the=20 TAO.

The great, the small, the many, the few, [are all = equal in=20 his sight]. He recompenses injury with kindness. In setting about = difficult=20 tasks, he begins with what is easy. In performing great things, he = begins with=20 little ones.

The difficult affairs of the world must be begun = from what=20 is easy the great things of the world must be begun from what is small. = That is=20 why the Sage never sets about great undertakings and yet is able to = accomplish=20 great things.

Lightly made promises lead to very little faith = [being=20 placed in the promiser]. He to whom most things are very easy at first = will=20 certainly find many difficulties afterwards. Thus the Sage always = recognises the=20 existence of difficulty, and by this means he never experiences any = difficulty=20 in practice.

p. 40

LXIV.

When [the State] is at peace, it is easily = supported, or=20 maintained. When portents have not yet appeared, it is easy to provide = for=20 [future contingencies]. When a thing is brittle, it is easily broken. = When a=20 thing is minute, it is easily dispersed.

Act before pressing necessity for action arises. = Govern=20 well the State before anarchy breaks out. A tree which takes the arms of = two men=20 to span it, grew from a tiny sprout. A tower nine storeys high was = raised from a=20 mound of earth. A journey of a thousand li begins with a foot's = pace.

He who acts, fails; he who grasps, loses. The Sage = never=20 acts, and therefore he never fails; he never grasps, and therefore he = never=20 loses.

The people, in their undertakings, frequently fail = when=20 they are on the verge of accomplishment. The cautious act towards the = end of an=20 undertaking as at the commencement; and that is why they never fail.

Thus the Sage desires as though he desired not; and = attaches no value to things difficult of acquisition. He learns what = others do=20 not learn, and returns to what is passed over by the multitude. By this = means he=20 promotes the spontaneous development of all things, and that without = venturing=20 to act.

LXV.

Those who, in ancient times, were eminent for the = practice=20 of TAO, abstained from enlightening the people, and kept = them=20 simple.

The difficulty of governing the people arises from = their=20 excess of shrewdness. He who employs shrewdness in governing a State, = becomes a=20 robber of the State; he who does not do so, is a blessing to it. The man = who=20 knows both these things presents an ideal of good government, and a = knowledge of=20 this ideal constitutes Sublime Virtue. Sublime Virtue is deep and = far-reaching,=20 and is in direct opposition to all objects of desire; thus it is able to = bring=20 about universal accordance [with TAO].

p. 41

LXVI.

The fact that rivers and seas are able to be rulers = over=20 all water-courses is due to their downward tendency. It is on account of = this=20 that they are able to dominate all waters. Therefore the Sage who = desires to=20 reign over the people must be retiring in demeanour. Then, when the Sage = occupies a high position, his subjects will not be self-sufficient; when = he=20 leads the van, his subjects will not work injury [by disobedience or = rebellion].=20 Thus it comes that the whole Empire delights to render him his dues, and = that=20 without reluctance, in that he never strives; therefore the Empire is = unable to=20 strive with him.

LXVII.

The inhabitants of the world all say that I am = great=20 [i.e., greatly tolerant], although I have the appearance of = incompetence.=20 This apparent incompetence is the result of my very greatness. In the = case of=20 one who is possessed of more than ordinary ability, he sets his mind = constantly=20 upon even the smallest matters.

Now there are three things which I regard as = precious,=20 which I grasp and prize.

The first is compassion; the second is frugality; = the third=20 is not venturing to take precedence of others=97modesty.

p. 42

I prize compassion; therefore I am able to be = fearless. I=20 prize frugality; therefore I am able to be liberal. I prize modesty; = therefore I=20 am able to become a leader of men. But men of the present day abandon=20 compassion, yet aim at valiancy; they abandon frugality, yet aim at = being=20 liberal; they abandon modesty, yet aim at leadership. This is death to = them.

Now when one is compassionate in battle, he will be = victorious. When one is compassionate in defending, his defences will be = strong.=20 When Heaven intends to deliver men, it employs compassion to protect = them.

LXVIII.

Those eminent for scholarly virtues are not = fighting men.=20 Those eminent in war do not lose their temper. Those eminent for victory = do not=20 struggle. Those eminent for making use of others descend to their = level.

This may be called the virtue which does not = contend; the=20 power of utilising men; the utmost limit that can be reached in = equalling Heaven=20 and the men of old.

LXIX.

There was a saying among the military commanders = [of=20 old]:=97"I do not venture to act the host=97q.d., to give battle; = I prefer to=20 be the guest=97to await the attack. I do not venture to advance an inch; = I prefer=20 to retire a foot." This may be called operating negatively, and = appropriating=20 [the enemy's possessions] without infringing propriety. Were this policy = pursued, there would be no withstanding [of our arms], and capture might = be=20 effected without striking a blow.

p. 43

There is no greater calamity than that of despising = an=20 enemy. By underestimating the enemy one brings about the loss of [the = three=20 things] I prize. Wherefore when opposing forces meet in battle, it is = the=20 compassionate who conquer.

LXX.

My words are easy to understand, easy to put in = practice;=20 [yet] the world can neither understand nor practise them.

My words have an underlying intent; my actions have = a=20 ruling motive. It is only ignorance that causes men not to understand my = doctrine.

Those who understand me are few; those who copy me = are=20 worthy. Wherefore the Sage dresses in coarse robes while hiding a jewel = in his=20 breast.

LXXI.

Those who understand [the TAO] are = up=20 conscious of their upward progress. Those who count their ignorance as=20 knowledge, are diseased. It is only those who treat themselves as sick = who are=20 therefore free from disease. The Sage, who is not diseased, treats = himself as=20 though he were; wherefore his disease becomes no disease at all.

p. 44

LXXII.

When the people do not stand in awe of severe = enactments,=20 great visitations will befal [the State].

When [a man] does not behave indecorously within = doors, he=20 will not inspire disgust in others. It is only when [the prince] does = not=20 inspire disgust that [his subjects] will submit to him without = reluctance.

Wherefore is it that the Sage, though possessed of=20 intuitive knowledge, yet makes no self-display; respects, but does not = exalt=20 himself; thus adopting the one course and avoiding the other.

LXXIII.

When bravery is pushed to rashness, a man will = incur a=20 violent death. When courage is tempered by caution, he will preserve his = life.

These two conditions result, the one in benefit, = the other=20 in injury. Who knows the cause of Heaven's animosity [to either]? Thus = it is=20 that even the Sage here sees a difficulty.

The TAO of Heaven never strives, yet = excels=20 in victory; it speaks not, yet excels in responding [to desert]; it = beckons not,=20 yet [things] come to it of their own accord; it lies concealed, yet = excels in=20 organising. The net of Heaven extends everywhere. Its meshes are wide, = but=20 nothing ever escapes it.

LXXIV.

If people do not fear death why attempt to frighten = them by=20 capital punishment?

p. 45

Supposing the people are made constantly afraid of = death,=20 so that when they commit unlawful acts I arrest them and have them = killed, who=20 will dare [afterwards to misbehave]? For then there will always be=20 yiu-sze, or civil magistrates, to execute them. Now the execution = of men=20 on behalf of the inflictor of the death-punishment [by those not legally = qualified to do so] may be compared to hewing on behalf of a master = carpenter;=20 and people who [attempt to] hew instead of a master carpenter mostly cut = their=20 hands.

*⁎* The expression ### means, = literally,=20 "office-holder," and is used in the sense of "one of the executive" or = "an=20 officer holding judicial functions," as opposed to expectants and mere=20 administrative officials, such as Censors, etc. The Chou Li says, = "The=20 ### are ###." According to the Shu Ching, "W=EAn Wang had no = necessity to=20 transact in person the minor functions of state, such as punishments,=20 litigation, and so on; it was the underlings of the ### who prevented=20 disobedience to the laws." See also the memorial of Chu-ko Liang in the = San=20 Kuo Chih, and Lun Y=FC, Book VIII, chap. 4. The Commentator = says,=20 ###.

LXXV.

The hunger of the people is due to the exorbitant = taxation=20 levied by their rulers. That is why they starve.

The difficulty of governing the people arises from = the=20 policy of action adopted by their rulers. That is why government is = difficult.=20 The light esteem in which people hold death is due to the over-anxiety = with=20 which they struggle for life. That is why they hold death so cheap. It = is only=20 those who do not exert themselves on behalf of their life that know how = to hold=20 life in true honour; [or, who are superior to those who hold life in too = high=20 esteem].

p. 46

LXVI.

Men, when born, are weak and soft; when dead, they = are=20 stiff and hard.

When inanimate objects=97say, the vegetable = creation=97are=20 first produced, they are soft and tender; when dead, they are hard and = dry.

Wherefore hardness and rigidity are associated with = death;=20 softness and weakness with life. So, when soldiers are violent, they = gain no=20 victories; when the tree is strong, a combination of strength is used = [to fell=20 it]. Its big parts are below; its soft and tender parts above.

LXXVII.

The TAO of Heaven resembles a drawn = bow. It=20 brings down the high and exalts the lowly; it takes from those who have=20 superfluity, and gives to those who have not enough. The = TAO of=20 Heaven abstracts where there is too much, and supplements where there is = deficiency.

The TAO of men does not so. It takes = away=20 from what is already deficient in order to bestow on those who have a=20 superfluity. Who is able to devote his surplus to the needs of = others?=97Only he=20 who is possessed of TAO.

Thus it is that the Sage acts, yet does not plume = himself;=20 achieves works of merit, yet does not hold to them. He has no wish to = make a=20 display of his worthiness.

p. 47

LXXVIII.

There is nothing under Heaven that is weaker or = softer than=20 water; yet those who attack what is hard and strong are not aware that = it is=20 [the soft and weak] that can overcome it. [Thus] they do not see that, = their=20 task is an easy one.

The fact that weakness overcomes strength, that the = soft=20 overcomes the hard, is unknown to none; yet they cannot act upon it.

Therefore the Sage says: He who bears the reproach = of the=20 State may be called lord of the nation's altars; he who bears the = calamities of=20 the State may be called the King of the world. These are true words, = though=20 apparently at variance [with reason]; i.e., paradoxical.

LXXIX.

When peace is made after a great quarrel, there is = always a=20 feeling of resentment left behind. How can this be regarded as = right?

Wherefore the Sage, unwilling to shift = responsibility upon=20 others, keeps, on his left hand, an officer to make record [of his = obligations].=20 The virtuous man keeps a record of his compacts; the unprincipled man = repudiates=20 [or destroys] them.

The TAO of Heaven has no favourites; = its=20 practice is simply to reward the virtuous.

LXXX.

With a small State, sparsely populated, supposing = that I=20 had weapons for a thousand men, I would not use them. I would rather = teach my=20 subjects to think seriously of death, and not to emigrate to a distance. = Then,=20 though they might have ships and chariots, nobody = p. 48 would mount them; though they = might have=20 armour and weapons, nobody would set them in array. I would make them = return to=20 the use of the quipu, render their food toothsome, beautify their = clothes [by=20 cultivating the silkworm], live tranquilly at home, be happy in their = domestic=20 usages, keep watch with neighbouring states for their mutual safety, and = let the=20 crowing of cocks and barking of dogs be heard by one another [from their = numbers=20 and proximity]. Thus the people would die of old age without ever coming = into=20 [hostile] collision with each other.

LXXXI.

Faithful words are not pleasant. Pleasant, or = specious,=20 words are not faithful.

The virtuous do not bandy arguments. Those who = bandy=20 arguments are not virtuous. The wise do not seek learning [from = outside]. Those=20 who do so are not wise.

The Sage does not lay up hidden stores [of=20 TAO], The more he employs it on behalf of others the more = he has=20 for himself. The more he imparts to others, the more his own stores=20 increase.

The TAO of Heaven confers benefit, = and=20 injures not. The TAO of the Sage acts, and does not = strive.

POSTSCRIPT.

The reader is requested to refer to Chap. VI, the = first=20 sentence of which is literally rendered, "The Spirit of the Depths is = immortal,"=20 It would be better, perhaps, to follow the reading of the Commentary, = which runs=20 "The Breath of the Deep is imperishable." For further reference to this = Breath=20 see infra, passages in the T=91ai Hsi and the Hsin = Yin.

I further beg to recommend any student anxious to = follow=20 out the theories of Taoism embodied in the Commentary of L=FC Ts=FB, to = read a very=20 curious and interesting book by that author entitled ###, or 'Occult = Mysteries=20 respecting the Cultivation of the Pure Essence,' kindly sent to me by my = friend=20 M. K=E9=EFta Goo, of the Imperial Japanese Diplomatic Service, while the = present=20 volume was passing through the press. It is well worth = study.

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