Lao-Tze's Tao-Teh-King, Chinese-English, Ed. DR Paul Carus (1898)

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LAO-TZE'S TAO-TEH-KING
CHINESE-ENGLISH
WITH INTRODUCTION, TRANSLITERATION, AND NOTES
By dr.
PAUL CARUS
m^\>j.m
REQUITE HATRED WITH GOODNESS
LAO-TZE,
63
CHICAGO
THE OPEN COURT PUBLISHING COMPANY
(London
:
Kegan Paul, Trench, Trukbner & i8g8
Co.)
copyright by
The Open Court Publishing

1898.
Co.
TABLE OF CONTENTS
Introduction
:
PAGE
Lao-Tze and His Philosophy
The Old Philosopher The Fundamental The

Principle of Lao-Tze's Philosophy.
.
g
17
Ideal of Lao-Tze's Ethics
Taoism Before and After Lao-Tze

(Quotations in the Tao-Teh-King, 30-34; Lao-Tze
30
and Confucius, 34-38

38-41-)
Taoism After Lao-Tze,
The Present Edition

Pronunciation
of the
Tao- Teh-King
42
48
in
Lao-Tze's Tao-Teh-King
Chinese
49
51
Wl-l^îe:^^#
îîi^^S
English Translation
Sze-Ma-Ch'ien on Lao Tze
53
93 95
.
.
The Old
Philosopher's
Canon on Reason and Virtue

.
97
139
141
Transliteration of the Text, Chinese-English.

Sze-Ma-Ch'ien on Lao-Tze
The Old
Index
Philosopher's
Canon on Reason and Virtue
147
Notes and Comments
275
325
r.>^
INTRODUCTION
THE OLD PHILOSOPHER.
^ ^
LAO-TZE,^
j
or "the old philosopher,"
a Chinese
is
the desig-
nation of one of the most remarkable thinkers of
mankind.
a small
He was
who
lived in the sixth
century B.C., and
left to
the world the Tao-Teh-King,
ercised a powerful influence
book on Reason and Virtue, which not only exupon his countrymen but is also worthy to be compared with the sacred scriptures of the Buddhists and the New Testament. It is
on account of the similarities which, in spite of many differences, obtain between the teachings of Lao-Tze and those of Buddha and Christ that the Tao-TehKing is an indispensable book and no one who is interested in religion can afford to leave it unread.
;
"he Ctl
date of Lao-Tze' s birth ^

of the
is
the third year of
the
Emperor Ting-wang
Cho dynasty, which
corresponds to the year 604 B. C. Lao-Tze's family name, (Li), means Plumtree. His proper name, (Er),^ means Ear. His
appellation was -fj^^ (Po Yang), viz.,

iThe diphthong ao sounds
the short u in "but."
2
"Count
"Tze
of the
like
ow ia" how," the

48.
e in
" resembles
On
pronunciation see page

Sinica, p. 133
i'r,
Mart. Martin's
f/isi.
and Duhalde
I.,
p. 248,
Other transcriptions are
Err, and 'Rh.
LAO-TZE
TAO-TEH-KING.
Positive Principle," representing manliness, the sun,
and the South
;^
his
posthumous
title
was
(Tan)
long-lobed, long lobes being a sign of virtue. But the
people called him simply

philosopher.
^"^
(Lao-Tze),
the old
He
is
also frequently
named
:^^ (Lao
and ^51 (Lao Er), the old child, which means, "he who even as an old man remains childlike." His followers, the Taoists, speak of him as ^feJi"^^ (t'ai shang lao chiin), the greatly eminent ancient master, or simply ^^Ji; (t'ai shang), the greatly Eminent One. -*=- Lao-Tze was born in ffl/t (^Ch'ii-Jhren,) a village in (Li-county) belonging to the (K'u province) of the state 5^ (Ch'u). Abel Rdmusat^ states on the authority of Kwang-Yu-Ki (VL 15) that
Chiin), the ancient sire, master, or prince;
M^
^M
"Ch'ii-Jhren
YCO\x^z& Ho-nan
is
situated in the vicinity of the present city of
Lu-i, a town of the third order, belonging to Kwei-te-foo of the

(lat. 34**
north, long,
o**
54'
west of Peking)."
ford,
Robert K. Douglas, professor of sinology at OxEngland, calls attention to the strange coincidence that the name of the hamlet Ch'ii-Jhren, LaoTze's place of birth, means "oppressed benevolence"; Li, the parish to which it belongs, means "cruelty";
K't4, the
name
of
the district,
ChUi, the philosopher's native state,

ing. "^
means "bitterness"; means " sufferCity of
He
adds
" If these places were as mythical as John Banyan's
'
Destruction' and 'Vanity Fair,' their names could not have been
who was
more appropriately chosen to designate the birthplace of a sage driven from office and from friends by the disorders of
the time."
1
Society in China, p. 403.

36, p. 10
Vox yang see the K'anghi, Vol.
A.
2 3
Mhnoire sur
la vie et les opinions de Lao-Tseu, p. 4.

is
Professor Douglas's method of transcription
Ckujen, Li, K'u, and Ts'u
INTRODUCTION.
Considering tne denunciations which Lao-Tze hurled against both " oppression " and " false benevolence"; and the " bitterness " and " sufferings " which
he had to endure, the meaning of these names seems startling enough, and were these places not actually in existence they would suggest that Lao-Tze's birth and life were a myth. But Professor Douglas might
have added that the coincidence, interesting though it is, is not as remarkable as it appears to Europeans who are unacquainted with the peculiarities of the Chinese language which make such a play of words for puns are far easier possible and quite common in Chinese than even in French. Let us look at each name more closely. {C/i'u) means "crooked" or, as a noun, "a. bend," then "scheming," "false," "forced," and finally, in the sense of the German phrase gebundene Rede, it denotes "verses," especially "songs, ditties, and ballads." (X., Vol. 17, p. 12 B; W.S.D.,^. 458.) \Z. (^//iren^~) means "that which is enclosed, or the kernel of a thing"; then "the essence of man's heart or humaneness"; it also means "the humane or good man." {K., Vol. 6, p. i A.) Should the name Ch'uJhren be translated according to its proper meaning, it probably ought to be "Good Man's Bend," that is to say, a bend in a valley named after a person whose epithet was "the good man." j^ (Zz) means "whetstone; grinding; oppression; danger; disorder." As a verb it means "to grind; to chide to goad." The name might be translated in English as "Grinding," and Li Hsiang would be "grinding county." It may have been called so on
;
1 Jhr is a peculiar r-sound. Jhren (commonly transcribed jen) nounced almost like the English word " wren." (See page 48.)
is
pro-
lao-tze's tao-teh-king.
account of being a place where whetstones were found,

or made, or sold.
{Kânghi, Vol.
7, p.
47 A.)
name of the common-thistle. In addition, the word means " bitter unpleasant mortifying." As a noun it means " affliction "; as a verb, "to hasten to be sick." K'u Hien, accordingly, might be
is
^ {K'u)
;
the
translated "thistle province."

7 A;
Williains''s Syl.
{K'anghi, Vol. 29, p.

or " a
^ {Ch'u) means "a bramble bush"

As an
adjective
it
Did.,
p.
436.)
of trees."
full of
thorns," denoting at
clump means "full of spines, the same time "distress"
and "pain." If we can translate the name Ch'u at all we might call it "the state of the bramble-bush" or "the state of briars." In addition to all these meanings, the word Ch'u means "orderly; well done;
properly finished."^
What
*
a choice of allusions can!
not be had in Chinese names
As
* * to the authenticity of the Tao-Teh-King

life,
and
the historical reality of Lao-Tze's
there can be
no doubt.
Tze's
-bIjH^. Sze-Ma-Ch'ien, the Herodotus of Chinese history, ^ has embodTed"a~brief account of Laolife
Records,
in his famous ^ fg {Shi-Ki), or Historical which were completed in 91 B. C.
terse.
Sze-Ma-Ch'ien's report of Lao-Tze's life is very It consists only of two hundred and forty-eight
is full
words, but
most
reliable
of interest and very important as the account that has been handed down to
later generations.
For these reasons
it
has been
in-
corporated
in the
present edition as a kind of preface
which
will splendidly serve as
an authentic historical
introduction to the Tao-Teh-King.

1
See Williams's
S.
D., p. 94,
and K'anghi, Vol.
18, p. 28
B.
I.,
2About
136-85 B. C.
See Mayers's Chinese Readers' Manual,
No.
660.
INTRODUCTION.
But even before Sze-Ma-Ch'ien, Lao-Tze has been mentioned, commented upon, and largely quoted by a n uinb^ r ^^ W]"^ disci ples, amon^ wliom Lieh-Tze ^
is the oldest, and Chwang-Tze^ the most ingenious and most famous. Literal quotations from the TaoTeh-King in the writings of Lieh-Tze, of Han-FiTze,^ of Chwang-Tze, of Liu-An,^ of the historian Sze-Ma-Ch'ien himself, and of other authors are so frequent and at the same time so accurate that they verify more than two-thirds of the whole Tao-Teh-
King.
"
I
Professor Legge says
Tao-Teh-King
do not know of any other book of so ancient a date as the of which the authenticity of the origin and the gen-
uineness of the text can claim to be so well substantiated."^
While the Tao-Teh-King as a genuine production and Lao-Tze's authorship of the book are beyon d dispi^te, its very existence is a historical problem which has not as yet found its solution. Were Lao-Tze not six hundred years older than Christ, and a hundred years older than Buddha, we should be inclined to believe that he had borrowed his main but that ideas from either Buddhism or Christianity Nevertheless, Prois a theory which is impossible. fessor Douglas believes he finds traces of Brahmanical influence in the Tao-Teh-King, and argues that LaoTze was a descendant of one of the Western nations of the Chinese Empire, which may have been in conof the age,
;
IMayers's Chinese Readers' Manual,

fourth century by Chwang-Tze. 2330 B. C.
I.,
387.
His works were edited in the

No.
See Mayers's Chinese Readers' Manual,
I,
92.
SSchott mentions him as a contemporary of the Emperor Ngan-Wang (401-374 B. C), while according to Legge he died 230 B. C
4
best
6
A philosopher on the throne, for he was the King known as Hwai Nan Tze he died 122 B. C.
;
of Hwiii
Nan and
is
Sacred Books of the East, XXXIX.,
p. 9.
nexion with India since olden times. Taking for granted that the name Er, i. e. Ear, was a sobriquet given to Lao-Tze on account of the unusual size of
his ears, Professor
"It
tribes
is
Douglas says
remarkable that the description of his large ears and
general appearance tallies accurately with those of the non-Chinesealso reminds one of the large
on the western frontiers of the empire. His surname, Li, and important tribe of that name which was dispossessed by the invading Chinese, and was driven to seek refuge in what is now South-Western China. But however that may be, it is impossible to overlook the fact that he imported
into his teachings a decided flavor of Indian philosophy." [^Society
in China, p. 403.)
Douglas goes so far as to find a strong resemblance between Lao-Tze's Tao and the pre-Buddhistic Brahm of the Indian sages, which, however, I am unable to discover. No doubt there are similarities between Indian and Chinese doctrines, but they are too vague and do not prove a common origin and we must
;
bear in mind that certain similarities of doctrines,

nay, also of superstitions, arise naturally in the course
We must grant, however, that when Lao-Tze resigned his position as custodian of the archives of Cho^ he went West, which seems to indicate that his sympathies were bound up with those Western people whom his parents may have praised to him as models of simplicity and virtue. We cannot say that the Brahmanical origin of
of evolution.
Lao-Tze's philosophy has been proved.
The whole
proposition remains a vague hypothesis whose main

right to existence consists in the fact that
we know
too
1
little
either to substantiate or to refute

(Eitel),
it.
and
Cliou (Wade).
other transcriptions are Chau See page 48.
Chow
(Mayers), Cheu (Williams)
THE FUNDAMENTAL PRINCIPLE OF

LAO-TZE'S PHILOSOPHY.
idea THE Tze's philosophy
that constitutes the corner-stone of Laois
contained in the word Tao,
which, however,
is
so general and comprehensive a
term, that his propositions naturally would appear to
have existed
vague form long before him. The word gives to his thoughts the appearance of an old doctrine, yet it seems improbable that such an original and extraordinary thinker, as was Lao-Tze, could, like Confucius, have been a mere transmitter of traditions. {iao) is a remarkable word.^ It means The term "path, way, method, or mode of doing a thing," then also, the mode of expressing a thing, or "word " and thus finally it acquires its main meaning, which is "reason." As a verb, it means "to walk, or to tread; to
in a
universal use of the
speak or to declare to argue or to reason." Considering the religious reverence in which the term is held, the expression Tao, meaning "word" and "logical thought" at the same time, presents a close analogy to the Neo-Platonic term Xoyo?. The Buddhists use the {rning), enlightenment, word Tao as a synonym of
;
\K'anghi, Vol.
34, p. 21
B.
Williams,
5. D., p. 867.
Eitel, Ch. D., p. 743.
lo
to translate the
Sanskrit
{bodhi'),
tians
employ
it
in the version
of the
New
and the ChrisTestament

used in
for the
term \6yoz, "word."

in the sense of Logos as
in the
The term "word"

the the fourth
New Testament occurs also
Rig-Veda where
<7K
hymn is devoted to the Vdch (latin, vox), "pervading heaven and earth, existing in all the worlds and extending to heaven." Still another striking parallelism is found in the Zor oastrian creed which proclaims that Ahura Mazda, the Lord Omniscient, had created the world by pronouncing the excellent, the pure, and stirring word {Ahuna Vairyo, Hanover), "the word that existed before everything else." The same difficulty which translators encounter in their attempts to find a proper rendering of the term Ao)/o?, exists for the term Tao. We might translate it "word," or (as does Stanislas Julien) "path," or (as does Gabelentz) "logos;" or we might (as do Chalmers, Legge, and Victor von Strauss) retain the Chinese word Tao. After a long deliberation the author of the present edition has
that the simplest
come
to the conclusion
and most ordinary English analogue "Reason," would bepreferable^ f o_r Tag, which is But in order to remind his readers of the more comprehensive significance of the word, he has in his translation capitalised it throughout.
The Tao
is
is
Kant's
"purely formal."
35).
Thus
it
called
3^
jj;^
(Ja chwang), the great form,
{ta hsiang), the great
image^ (Chap.
and >^^ Other expresvacancy,
sions of a similar significance are
'^
{liao),
or a condition of not being occupied, (see Williams,

S.
D., p. 528) and

It
eifios
(^/'O' noiselessness,
or a void
is
of activity.
1
is
the Absolute
means image
whose essence
or picture.
not
Plato's term
(idea) also
INTRODUCTION.
concrete being,
called
latter,
hîi-
II
ah^^ ract law

all
To
;
characterise the
it
former, the absence of
the concrete reality,
is
^ (^), or the non-existent

it
to characterise the
all
the abstractness of this highest of

is
generali-
sations,
(/isu),
called ^^ {ch'ung), hoUowness, or g^ emptiness, or the void. ^ As the ultimate ground
of existence
sion
{hsnen), abyss, an expresit is called which reminds one of the Neo-Platonic /3vBo5, and the Urgrund of German mystics. {hsiang), imThe terms ^f;^ {chwang), form, and
commonly used to denote material or concrete forms, but Lao-Tze means pure form, which in his paradoxical mode of speaking is expressed in the terms
age, are
^{?l
tI^^ H^
of
C^*:"'
chwang
chih chwang^, the
form of the
the
formless, or
image
shape.
{wu hsiang that which has no image,

''
i^^^'^
chih'^ hsiang),
i.
e.,
no concrete
In a word,
the form of the formless "
means
the ideal, the abstract, the universal.
Lao-Tze distinguishes two kinds of Tao or Rea(i) the Tao that was in the beginning, that is eternal and immutable, the divine presence, which can be on the right hand and at the same time on the left hand, which is bodiless, immaterial, and not senseperceptible and (2) the Tao that is individualised in
son
:
>
lfao{a.
IFor chiuang see A'., Vol. 33, vacuum, or void), ib., Vol.
is
p. 6
for skiang,
ib.
{a.
Vol.
22, p. 10
A; for
21, p. 8
11, p. 13
ib..
for chih
10
state in
ib.,
which no
voice
for ch'ung,
heard, perfect stillness), ib.. Vol. 7, p. 8 B.
Vol.
7, p.
for wS,
Vol.
Compare
also
K., Vol.
30, p. 2
A. Williams defines hs'u (p. 227)
W. S. D., p. 109. For hs'u see as "empty; vacant; empty of
passions and able to receive, quiet; a vacant, abstracted, contemplative condition such as Buddhists aim to reach; space." Empty space is to both the Taoists and the Buddhists the symbol of absolute rest. (See, e. g., in Samuel Beal's Catena of Buddhist Scriptures, p. 157, the simile of the restlessness of dust particles in space, while "the nature of space is rest." Hsii, vacancy, is a synonym of k'ung (IV. S. D., p. 464), ecstasy, trance, transport, which is a favorite term with the Buddhists.
2
The word
chih
is
pronounced
it
,tze^
in
Shanghai, in Canton
chi.
Mr
Candlin of Tientsin transcribes
tzu.
'
12
LAO-TZE's TAO-rEH-KING.
living creatures, especially in
man. The
is
latter
denotes
the reasoning powers of

;
man and
called
A jE {/hren
tao), human Reason the former is characterised as (jHen ^^M. {châng tao), the eternal Reason, or {hsiien), tao), Heaven's Reason. It is identified with the mysterious abyss of existence. As the mystery of existence it is called v i^ {wu-viing), the Ineffable It is ^^ {Jieti), the Root from which or Nameless. everything proceeds and to which everything returns. Although the source of all things, it is itself ^^M\
^^ ^
{wu-yueri), the Sourceless,
i.
e.
Spinoza's causa
siii.
between the eternal Reason, châng tao, and the Reason individualised in man, Jhren tao, is emphasised again and again in the Tao-Teh-King; and Chwang-Tze says^ (Book XL, last paragraph):
difference
The
"There is the Tao, or Way, of Heaven and there is the Tao, Way, of Man. Practising non-assertion* and yet attracting all honor is the Way of Heaven asserting oneself and being embarrassed thereby, is the Way of Man. It is the Way of Heaven that
;
or
plays the part of the lord

part of the servant.
far apart.
it
is
the
Way
of
Man
that plays the of
The Way
of
Heaven and the
Way
Man
are
They should be
clearly distinguished
from each other.
Says Chwang-Tze
"The Tao
is
always one, and yet
it
requires change,"
which means, the Tao is sameness in difference. The same law produces under different conditions different
results.
The Tao
;
is
the world-former, not the world-
Yet it is not merely immanent, it is supernatural and prenatural. It is omnipresent in the world but would exist even though the world did not exist. Says Chwang-Tze (Boo k VI.):
creator
it is
not action but law.
Sacred Books of the East, Vol. XXXIX.,
p. 306.
replace "Doing nothing," which is a misleading translation, by "Practising non-assertion" for reasons given further on.
2
We
INTRODUCTION.
I3
"If you could hide the world in the world, so that there w-as nowhere to which it could be removed, this [Tao] would be the grand reality of the ever-enduring thing." {Sacred Books of the
East, XXXIX.,
p. 242.)
Lao-Tze, which places the Tao is the echo of a thinker who was engaged with the same problem as the author of the Fourth Gospel. We read in the Tao-Teh-King that the Tao, far from being made by God, must be pri_or eventoCxQd, for God could never have existed without it, and that, therefore, the Tao may claim the
of
The philosophy
at the beginning of the world,
right of priority.
Lao-Tze says
"I know not whose

;
son Reason
(i.
e.,
the eternal Reason) can be. It seems
and, following the to be prior to God " (chapter 4) precedence of the fourth Gospel, Christians will feel "xoriSfds r]v 6 Ao;/o?," that is to inclined to add say, "the Word, the Tao, the Logos, is uncreated, and it is part and parcel of God's being.'-'
:
What
a strange contrast
The Logos
or
Tao
(i.e.,
the eternal rationality that conditions the immutable

is, according to Lao-Tze, God's ancestor or father but according to Christian doctrines, it is the son of God, not created but begotten in eternity. At first sight both statements are contradictory, but is not after all the fundamental significance in either case the sam.e? The highest laws of reason are universal and intrinsically necessary; we cannot even imagine that they ever had been or ever could be non-existent or invalid they have not been fashioned or ordained, they have not been made either by God or man, they are eternal and immutable.
laws of the world-order)

prior to
God
it is
The
nature.
eternal
Reason manifests Chwang-Tze says:
itself in
the laws of
14
LAO TZE's TAO-TEH-KING.
"When
the
body
of
man comes from

is
its
special
mould [the
;
even then occasion for joy but this body undergoes a myriad transformations, and does not immedidoes it not thus afford occasion for ately reach its perfection joys incalculable ? Therefore the sagely man enjoys himself in
ever-enduring thing], there
;
from which there is no possibility of separation [viz., the and by which all things are preserved. He considers early death or old age, his beginning and his ending, all to be good, and how much more will they do so in in this other men imitate him regard to That Itself on which all things depend, and from which
that
Tao]
every transformation arises!"
{Ibid., p. 243.)
Human
ch'ang-tao,
reason, Jhren-tao, or the reason that can

is
be reasoned, tao-kô-tao, which

or the
eternal
contrasted to the
itself
Reason, shows
in
man's interference with the natural course Chwang-Tze says (Book XVII.):
"Oxen and
heaven-ordained.
said:
of things.
horses have four feet.
That
is
When
horses' heads are haltered,

is
what is called the and the noses

Therefore
it
of oxen are pierced, that

is
called the man-ordained.
Do not by the man-ordained obliterate the
heaven-ordained;
;
do not for your purposes obliterate the decrees of heaven do not bury your fame in such a pursuit. Carefully persevere in and do not lose it (the Tao). This is what I call reverting to your true
(Nature)."
{Ibid., p. 384.)
is
Man's aspiration should not be to follow that which merely human in him, but that which is eternal and eternal is alone the Tao, the Reason, the Ultifind a contrast
mate Norm of Existence. Thus we between A^'^ {/hren hsin), the human
{tao hsin), the Rational heart
;
heart,
and
i^^~
the former being perright

in the Shu-King,
verse, the latter a realisation of right feeling,
thinking, and right doing.

I-,
We read
p.
3,
Jhren hsin wei
%m.m.^. A'li^'ttis ii'ii^'infit wei, tao hsin wei wei, wet ching wei yi,
"the human heart
is
fimti-
yun
chih chiieh chung,
jeopardised;
"
INTRODUCTION.
I5
but txie rational heart is subdued [attenuated]; it is genuine; is unified thus it keeps its middle (path). "^ Lao-Tze's whole philosophy can be condensed in these words: "Men, as a rule, attempt for personal
;
ends
to
change the Tao that

;
is
eternal
they endeavor
make a Tao of their own. But when they make, they mar all they should do is to let the eternal Tao have its way, and otherwise be heedless of
to create or
consequences, for then

presses the
all will
:
be well."
first
Christ ex-
same sentiment
"Seek ye
;
the King-
dom
of
God and His

is
righteousness
life) shall
things (the necessities of
and all these be added unto you.

it
it
The Tao
clothed with
not merely a logical principle,
is
is
not "reason" as
all
we commonly use
:
the term;
religious idea.
awe and reverence Says Chwang-Tze

the
;
of the highest
emotion and sincerity, but It does nothing and has no bodily form. It may be handed down (by the teacher), but may not be received (by his scholars). It may be apprehended (by the mind), but It cannot be perceived [by the senses]. It has Its root and ground in itself. Before there were heaven and earth, from of old, there It was, securely existing. From It came the mysterious existences of spirits, from It the mysterious existence of God. It produced heaven It produced earth. It was before the T'ai Chi [the primordial ether]."
is
"This
the
Tao
there
is
in It
is
IThis famous passage which is frequently quoted in Chinese literature, adduced by Victor v. Strauss (p. xxxix) to prove that the ancient Chinese
is
regarded the Tao as a sentient being that

lates "
eins.
possessed of a heart.
He
trans-
Des Menschen Herz Wollt euch erhalten
ist
gefahrvoll, Tao's
Herz
ist fein, ist lauter, ist
in
ihm."
His interpretation of Tao hszn, which
which the pasK'anghi s. v. Tao, Vol. 34, p. 21 B). The " last sentence "Wollt euch erhalten in ihm instead of "Thus it keeps its middle" is undoubtedly a mistake. Otherwise Strauss's translation is not incorrect. But what shall we say of Legge who (in the S. B. of the E., Vol. " The mind of man is restless, prone III., p. 50) translates this same passage (to err); its affinity to what is right is small. Be discriminating, be uniform (in the pursuit of what is right), that you may sincerely hold fast the Mean "? 2Foran explanation of the T'ai Chi see the author's article "Chinese
reflects his theosophical preferences, is against the sense in
sage
is
commonly quoted
(see the
Philosophy in The Monist, Vol. VI., No.
2.
i6
The Tao
is
a principle, not a personal beinp;

reality,
it is
an omnipresent feature of
world-substance.
a law fashioning
things and events, not a god, nor an essence or a
Nevertheless, Taoists personify
it
and use the term as if it were a synonym of God. Thus Lao-Tze himself speaks of the Tao as ^"]^-^ {t'ien hsia niu), "the world-mother, "^ or tHi^Z."^ {wan wu chih nm, "mother of the ten thousand things,^ {chiin), {isung), the ancestor, and and calls it
the master, 2 viz., the ultimate authority of the philos-
opher's words and deeds.
"the author of no element of falsehood" (BookV.). Besides, he calls the Tao "the great and most honored Master" (Book VI). {Ti), God, only Lao-Tze mentions the word {wan wu isung), once (Chap. 4)*, calling him "the ancestor" or "arch-father of the ten thousand things." But while Lao-Tze distinguishes God from the Tao and claims that the Tao takes precedence before God, his disciples identify the Tao with God and
Chwang-Tze speaks
transformations in
of the
Tao
as
all
whom
there
is
H^^
{Chen-Tsaiy', have coined a special designation a term which is the common i. e., the True Ruler, appellation of God among Taoists even to-day.
^^
Chapter Chapter
52.
i.
3Chapter 70. For tsung see K., Vol. 11, p. 6 B; for chiin (supreme; one who has land; king; lord; master; a title of respect), z'*z(/., Vol. 8, p. 6 A.
4
Compare the note
to
word
40 in the transliteration of
Chapter
4.
bChen means "true, pure, real" {K., Vol. 24, p. 32 B, JV. S. D., p. 15), and Tsaz, "ruler, responsible master" [K., Vol. 11, p. 9 A, IV. S. >., p. 941). The character C/ten is composed of the signs "upright" and "man," the character Tiaz shows the sign " bitter," and the sign "roof," which indicate that it means him who bears the burden and cares of the house; its ruler, master, and owner.
/" ^'
THE IDEAL OF
LAO-TZE'S ETHICS.
6
UPON
his faith in the seasonableness, goodness,

of
and unfailing Tightness
the Tao,
Lao-Tze
builds his ethical system, trusting that through the Tao
the crooked shall be straightened, the imperfect shall
be made complete, the lowly shall receive abundance as sure as valleys naturally and without any effort oi Thus the Tao their own fill themselves with water.
resembles water. ^ Lao-Tze demands the surrender of personal ambition and all selfish strivings. His aim is
not to fashion, not to make, not to push or force things,
but to
(
let them develop according to their own nature. ^Trtue ,) according to Lao-Tze, is simply theimitat ion oft he Tao^ The Tao acts, but does not claim it directs it begets and quickens, but does not own and arranges, but does not rule.^ The sage will not make a show of virtue, of benevolence, of justice, of
;
propriety;
his virtue
is
/^fS
(^pu
teJi),
or unvirtue.^
He
will
make no
all
pretense of being virtuous, but simthings Heaven's Tao.

In a word,
ply imitate in
the ideal of morality consists in realising
î^j^/f
[*
{wu ming
chih p'u), the simplicity of the Ineffable, of
the nameless or
ISee Chapters
unnamable Tao.
2
78, 66, 8.
Chapter
10, 51.
chapter
38.
i8
Lao-Tze, he who acts a part does on the stage; he who endeavors to bring about artificial conditions; he who meddles with the natural growth of society, will (wu-wet),^ fail in the end, and virtue is simply Non-action or "not acting, not making, not doing." or wu wet cannot mean inactivity, for it is with LaoTze a principle of action. He never tires preaching I^^Wj (^^^ ^^ wei),'^ i. e., to act non-action; he
Thus, according
to
in the world, as a player
^^
expressly declares that

(chap. 30)
;
"an
able
man
acts resolutely"
and he assures us (chaps. 37 and 48) that i^ {wu wet er wu pu wet), "through ifij non-action everything can be accomplished. Lao-Tze's propositions "to act non-action" and "to accomplish everything by non-action," appear
M^
paradoxical, but his idea
is
simple enough.
He who
lattempts to alter the nature of things will implicate

himself in a struggle in which even the most powerful
^creature
must
finally
succumb. But he who uses things
according to their nature, directing their course, not
lacing them or trying to alter their nature, can do Build strong walls with them whatever he pleases. and heavy dams to prevent the landslide caused by the waters that sink into the ground, and the waters will break through and carry your dam down into the valley; but provide the under-ground water with outlets in the places where it naturally endeavors to flow, and there will be no danger of a catastrophe. T he s ame is true of the social conditions of mankind.] Lao-Tze requests the government not to govRulers should not inern, but simply to administer. terfere with the natural development of their people,
but practise not-acting, not-meddling, non-interfer1
IK
S. v.,
pp. 1059 and 1047.
Chapters
3, 10, 37, 57,
63, etc.
INTRODUCTION.
ence, or, as the French call
it,
IQ
laisser faire, so that
the people shall scarcely
know
that they have rulers.

are,
The
ple
is
less laws
and prohibitions there
the less
crime will there be.

forced by
their wealth
The
less the welfare of the peo-
artificial methods, the greater will be and prosperity. Lao-Tze's principle of "not-acting" is accord;
ingly not inactivity
it is
aomg thmgs
explained by
in
an
artificial
simply not acting a part not way; it is not forcing the

;
nature of things.
its
"being without desire." Man is requested not to have a will of his own, but to do what according to the eternal and It is the irnmutable order of things he ought to do. surrender of attachment to self, and the utter omission of {Jhren tao), i. e., of man's Tao, the peculiar and particular Tao of oneself and following the {ch'ang course prescribed by the eternal Tao,
yii),
i.
The term synonym
^^ {wu
^.^ {wu
wei') is
e.,
best
^^
^^
tad).
It is, briefly,
not "non-action," but "r^ ipn-a^cipr-
tion, "
and
this is the translation
by which wu-wei
is
rendered in the present translation as coming nearest to the original meaning.
Chwang-Tze, Lao-Tze's most accomplished
dis-
ciple, characterises wu-wei, or non-action, as follows

" Non-action makes one the lord of all glory non-action makes one the treasury of all plans non-action makes one the burden of all offices non-action makes one the lord of all wisdom. The range of the true man's action is inexhaustible, but there is nowhere any trace of his presence. He fulfils all that he has received from Heaven, but he does not see that he was the recipient of anything. A pure vacancy (of his own and private affairs) characterises him. When the perfect man employs his mind, it is a mirror. It conducts nothing and anticipates nothing it responds, but does not retain. Thus he is able to deal successfully with all things and injures none."
; ;
20
lao-tze's taoteh-king.
5 {wU'Wei)
It
is
the condition of genuine virtue
leads to th {p'W) or
{p'u), simplicity, to J^;Ci>
{hsii hsin),
emptiness of heart, to
to
(ch'ing), or
purity, to
^^
{chili),
sincerity
{ch'tng-ching),
and
{cheng), righteousness, to
(ch'un)
C-^")*
plain-
ness, to fi {chen), truth, ^
and the application

in the
of
Lao-
Tze's ethics
is
tersely expressed
sentence
{pau yuen i teJi) 3:^1 W> Wl with goodness." (Chap. 63.)

f^fuh kwei'),
"Recompense hatred
his ethics as
Lao-Tze further characterises "wending home," or
î^
^ {fatty,
" revert-
ing "^ lîj^ (kwei ken), returning to the root. read in Chapter 40: {/an che, chih tung), tao jM.^W)
^^
We
"returning
is
is
the Tao's
movement;" and by reverting
homeward
There is no idea (except perhaps the ideas of simplicity and purity) on which Lao-Tze dwells with more emphasis than upon the {eliding), stillideal of pacification, which he calls
rest.
meant
and :^ {jigan), equanimity, and ease.^

ness,*
IFor p'u and p'u see
for Asu,
A'.,
^ {p'ing), ^ i^'ai),
(Chapter 35.)
i8, p. 2
i.
e.,
peace,
A'.,
;
Vol.
A and
; ;
Vol.
30, p. 2
JV. S. D., p. 227
JV. S. D., pp. 710 and 711; for c/u'k, K., Vol. 33, p. 20 A
;
Vol. 20, p. 25 B and 27 A; IV. S. p. 995; for ch'un, K., Vol. 20, p. 25 B; IV. S. D., p. 783; for cheng, K., Vol. 33, p. 14 B; W. S. D., p. 73; for sii, K., Vol. 27, p. 4 A IV. S. >., p. 816; for cken, K., IV. S. D., p. 15. Williams transcribes /'ii/i, not pii tsing, not Vol. 27, p. 4 A
S. D., p. 63;
for ch'ing.
A'.,
eking; chart, not chen
shun, not ch'un.

see K., Vol.
13, p. 28
2For/aA
also
3
(to return, to reply),

19, p. 12
A; for kwei
Vol.
7,
{to
return
homeward), K., Vol.
tox fhn (to revert),
AT.,
p. 38 A.
See
W.
S.
D., pp. 151, 480, 126.

etc. Cf.
See Chapters 16,28,34,
Gen.
iii. 19,
Psalm
xc.
3,
Eccl.
iii.
2o;xii.7
<See Chapters
6
16, 26, 37. 11, p. 5
For ngan see K., Vol.
for p'ing, K., Vol.
13, p. i
for t'ai,
K., Vol. 20, p. 15 A.
pp. 620, 701, 848; the character ngan consists of the radicals 'shelter" and "woman," signifying the contentment
S. >.,
Compare W.
is
of being at home,
which
the place where a
woman
is
sheltered. P'ing (rep-
resenting scales in equilibrium) means ease, tranquillity, satisfaction, and t'ai is composed of ".water," and "great," denoting: (i) that which is slip-
pery
(2)
that
which
is
in
abundance
and
(3)
that
which moves without
fric-
INTRODUCTION.
21
The
different
ideal of non-action as the basis of ethics in

it, is very from the expressions and moral preachings
the sense in which Lao-Tze understands

that the
Western people, the energetic children

to.
of the
North, are accustomed
Nevertheless, there are re-
markable coincidences with Lao-Tze's ethics not only in Buddhism but also in the Bible and the literature of Western saints and sages. The virtue of the Taoist, which is "tranquillity,"
**quietude," "rest," corresponds to the Biblical injunction:
"Rest
in the
Lord!" (Psalm,
37, 7)
and "In
be-
quietude and in confidence shall be your strength!"

(Isaiah, 30, 15), or, as the Apostle has it:
"We
seech you, brethren, that ye study to be quiet." This tranquillity, if acquired by all, would become
peace on earth to the
men
of good-will.
God in words that would have been very congenial to Lao-Tze. We read
The Bible
'
'
characterises
He maketh
wars
to cease
unto the end of the earth

;
breaketh the
bow and
cutteth the spear in sunder
he he bumeth the
;
chariot in the fire."
(Ps. 46, 9.)
And
the ethics of this God,

is stillness.
on earth,
who is the ideal of peace The Psalmist continues

:
"Be
still
and know that
am
God."
That God should be conceived as non-action was same who for the first time used the term Logos in the sense in which it was adopted by the author of the Fourth
a favorite idea of Philo, the Neo-Platonist, the
Gospel.
Philo calls
in the sense of
tion,
God anoio?, the non-actor, not being passive but as absolute existence,
Thus ngan
is
i.
e.,
a state of ease.
equilibrium, as opposed to an unbalanced state

to irritation.
peace as opposed to strife; p'ing t'ai, smoothness, as opposed

;
22
LAO-TZE's TAO-TEH-KING.
as the OVTGD5 ov.
Indeed, "activity
to fire" {Leg.
all.,
is
i,
as natural to
3),
God
as burning
is
it
is
but God's
activity
of a peculiar kind;
is
it is
efficiency, not ex-
ertion
not a particular work that he performs,
but an omnipresent effectiveness which Philo finds difficult to characterise without falling a prey to mysticism.
Philo was a mystic, and
God
to
him
is
the
Unnamable and Unspeakable, aKaTOvojAaffto? xal ig {wu mmg). apprftoz, which is the same as
Stillness, that is to sa}^, self-possessed tranquillity,
or quietude of soul
is
the condition of purity.

it,
Any-
thing that agitates the mind disturbs
for troubled
waters cannot be limpid.

'
'
Chwang-Tze says
in virtue
;
Sadness and pleasure show a depraving element
joy and anger show some error in their course
love and hatred
show a failure of their virtue. ... It is the nature of water, when free from admixture, to be clear, and, when not agitated, to be while, if obstructed and not allowed to flow, it cannot prelevel
;
serve
an image of the virtue of Heaven. and pure, and free from all admix ture to be still and uniform, without undergoing any change; to be indifferent and not self-asserting to move and yet to act like
its
clearness
being
way
Hence
;
it is
said to be guileless
Heaven
this
is
the
to
nourish the spirit."
Christianity and Buddhism are classified by Schopenhauer as the religions of pessimism, because they recognise the existence of evil in the world from which we must seek salvation, and in addition to several other similarities the Taoist philosophy would fall under the same category. Chwang-Tze lets the robber Chi express his view on happiness in these words which apparently voice the author's opinion
:
"The
a
greatest longevity
man can
reach
is
a hundred years;
is sixty.
medium
longevity
is
eighty years; the lowest longevity
Take away sickness, pining, bereavement, mourning, anxieties, and calamities, the times when, in any of these, one can open his
INTRODUCTION.
23
mouth and laugh, are only four or five days in a month. Heaven and earth have no limit of duration, but the death of man has its
(appointed) time."
The world
is
full
of anxiety
and misery; and
sal-
vation consists solely in a surrender of that selfish
craving for pleasures which, in

the main-spring of action.
common
people,
is
Lao-Tze's ethics of returning, and becoming quiet, remind us of Isaiah's word "In returning and rest
:
shall ye be saved."
(30, 15.)
And
the Psalmist says:

(116, 7.)
"Return unto thy

,
rest,
O my
soul."
The
of heart,
Taoist term ^Jt^'' {hsu hsin), i. e. reminds us of the poor in spirit.

insists
emptiness
Lao-Tze
ing
"
on
faith as
much
as St. Paul, say-
He whose
faith is insufiicient shall receive
no
faith." (17, 23.)
Further Lao-Tze says (Chapters 43 and 78):
"The softest overcomes "The weak conquer the

St.
the world's hardest."

strong, the tender
conquer the rigid."

:
Paul uses the same expression

(i Cor., i, 27.)
"God
hath chosen the weak things of the world

I
to
confound
the things which are mighty."
"When
am weak
then
is
am
strong."
(2 Cor., 12, 10.)

[Tb., v. 9.)
"My (God's) strength

the
made
perfect in weakness."
As the Tao is the same to all people, so the sage same to all people. He makes no discrimination. Lao-Tze says ^^^#<^ ^#^^^^#;^=s (^shafi che wu shan chih; puh shan die wu yih shan chih!) '^he good I meet with goodness; the not-good I<
is
:
i]ieet
also with goodness!"
(Chapter 49.)
is
Since genuine merit can be accomplished only
through non- assertion, the condition of greatness
24
modesty or lowliness.
abhors self-exaltation.
As the water that
benefits
all
the world seeks always the lowest places, so the sage
As Christ
says,
"Whosoever
be abased," and "he that shall humble himself shall be exalted," so Lao-Tze compares the Tao of Heaven to a bow (Chapter 77); he says: "It brings down the high and exalts the lowly." Lao-Tze says that the imperfect will be restored, the crooked shall be straightened, the valleys shall be filled (Chapter 20), which reminds one of the
shall exalt himself shall
words
'
'
of Isaiah (40, 4):
shall
Every valley shall be exalted, and every mountain and hill be made low and the crooked shall be made straight and the rough places plain."
:
Christian philosophers of the Middle Ages, espe-
present even more striking analLao-Tze's terminology than St. Paul. As Lao-Tze speaks of "Tao's course" as a "regress" or "a return homeward" (Chapter 40), and of man's necessity of "returning to the root," so ScotusErigena in his book De divisione natures, 519 D, declares
cially the Mystics,
ogies to
"Deus
gressu
Himself
in
in
unum
resolvitur."
colHgit omnia et ad se ipsum ineffdbili re[God gathers all in one and resolves them in
an ineffable regress.]
Master Eckhart's sermons contain many passages so espethat might have been written by Lao-Tze which simplicity, he virtue of cially his praise of the
;
calls Einvaltekeit
(edition Pfeiffer, II., 600, 31), his
recommendation of quietude and rest, which he calls rouwe {ibid. 601, 4) the importance which he attributes to unity which he calls eineheit {ibid., 517 L), and his identification of the highest height with the deepest depth of humility {ibid., 574, 22 and 26).
INTRODUCTION.
25
There is no doubt, the Taoists could claim Eckhart as one of their own. Johannes Scheffler, called Angelus Silesius, a born Protestant, who was so much affected by mystic sen timent that he turned Roman Catholic, saj's
"
Wir beten
'
Es
gescheh',
mein Herr und Gott, dein
Wille,'
Und sieh, Er hat nicht Will', Er ist ein' ew'ge Stille." [" Thy will be done O Lord, my God " we pray, But lo God has no will stillness he is for aye.]
! !
" Ruh'
ist
das hochste Gut, und ware Gott nicht Ruh',
Ich schlosse vor
Ihm
selbst main'
;
Augen beide
zu."
[Rest
is
the highest good
indeed were
God
not rest
I'd turn
away from Him,
as being no longer blest.]
exercised a strong influence on speaks of non-action, le non-agir. Labor, in his opinion, is no virtue labor is useless, nay, pernicious, for labor, such as keeps men too busy
Tolstoi.^
The Tao-Teh-King
He,
too,
to leave
them time for thought, is the curse of the Most of us, says Tolstoi, have not time for the consideration of truth and goodness, because we are rushed. An editor must arrange his journal, the genworld.
eral organises his troops, the engineer constructs
Eiffel tower,
men
of affairs arrange the
an World's Fair,
the naturalist investigates heredity, the philologist
must count the frequency of various phrases in certain authors, and no one has leisure enough for a moment of rest no one has time for finding that peace of soul which the world cannot give. They do anything except that which they ought to do first.
;
Tolstoi
is
right,
for thinking reforms the world,

is
not laboring.
Thought
the rudder that changes the

making
a Russian
1 Tolstoi informs the author that he contemplated translation of the Tao-Teh-King.
26
lao-tze's tao-teh-king. the energy of

is
course of the ship of toiling mankind

only so long as
it is
the steam that labors in turning the wheels
useful
controlled by thought in the right

ideal that will guide us in
labor, nor
way.
For acquiring the right
the right direction,
we need not
exert ourselves, on the contrary, says Tolstoi,
need we we must
abandon all exertion and become calm. If all men would only employ the tenth part of .the energy that is wasted on the acquisition of purely material advantages, to settling the questions of their conscience,
the world would soon be reformed.
peculiar parallelism of Lao-Tze's
Taoism with
Christianity consists in Lao-Tze's belief in an original

state of
innocence and paradisial happiness.
He attrib-
utes all the evils that
now
prevail to a deviation from
the original simplicity enjoined by the eternal Tao.
The conscious
the studied
discrimination between good and evil,
of the age, the prevailing method which does not make men good, but merely induces them to be hypocritical, the constant interference of the government with the affairs of the of teaching virtue
wisdom
people are the causes of
all
disorders.
His-ideal state
would be a return
innocence and simplicity, a society of simple-minded people who seek their happiness at home. (Chapter 80.)
to the paradisial
There are many more remarkable passages in the Tao-Teh-King, such as the trinity in unity (Chapter
42); the preservation of
;
him who
will not perish
when
he dies (Chapter 33) that the weak conquer the strong (Chapter 43); that we must become like little children (Chapter 28 and 55); that the holy man knows himself as a child of the Tao (Chapter 52); that the Tao can be had for the mere seeking for it (Chapter that the son of heaven (viz., the king or empe63)
;
INTRODUCTION.
ror)
etc.
;
27
I,
find
must bear the sins of the people (Chapter 78), but we must leave them to the reader who will enough in Lao-Tze's little book that will set him
*
to thinking. *
is
The
jhreti)^
natural result of Lao-Tze's philosophy
the
ethical ideal of the sage, the saintly
man,
it,
^^
la
(jheng
who
is
also called
^-jr
the
{chiin tze'),
the su-
perior sage, or, as later Taoists have

jhreti),
{chen
the Truth-Man,
i.
e.,
man
of truth or the
true man.
Chwang-Tze says (Book XV.):

"The human
without
limit, spirit
goes forth in
all
directions, flowing
on
reaching to heaven above, and wreathing round the
It transforms and nourishes all things, and cannot be represented by any form. Its name is "Divinity (in man)." It is only the path of pure simplicity which guards and preserves ihe Spirit. When this path is preserved and not lost, it becomes one with the Spirit and in this ethereal amalgamation it acts in harmony with the orderly operation of Heaven. "There is a common saying, 'The multitude of men consider gain to be the most important thing pure scholars, fame those who are wise and able value their ambition the sage prizes essential purity.' Therefore simplicity is the denomination of that in which there is no admixture purity of that in which the spirit is not impaired. It is he who can embody simplicity and purity whom
earth beneath.
we
call the
True Man."
p. 367-
An
exhaustive description of the True
Man
is
given by Chwang-Tze in
'
Book
VI.,
'
where we read:
"What is meant by the True Man ? "The True men of old did not reject
(the views of) the
few;
they did not seek to accomplish (their ends) like heroes (before
others); they did not lay plans to attain those ends.
Being such, though they might make mistakes, they had no occasion for reIFor Chen, see
p. 15;
for sheng, p. 773, in Williams's Syllabic Dictionary
;;
28
pentance; though they might succeed, they had no self-complacency.
Being such, they could ascend the loftiest heights without fear they could pass through water without being made wet by it; they could go into fire without being burnt so it was that by their knowledge they ascended to and reached the Tao. "The True men of old did not dream when they slept, had no anxiety when they awoke, and did not care that their food should be pleasant. Their breathing came deep and silently. "When men are defeated in argument, their words come from their gullets as if they were vomiting. Where lusts and desires are deep, the springs of the Heavenly are shallow. The True men of old knew nothing of the love of life or of the hatred of death. Entrance into life occasioned them no joy the exit from it awakened no resistance. Composedly they went and came. They did not forget what their beginning had been, and they did not inquire into what their end would be. They accepted their lot and rejoiced in it they forgot fear of death and returned to their state before life. Thus there was in them what is called the want of any mind to resist the Tau, and of all attempts by means of the Human to assist the Heavenly. Such were they who are called the True men.
;
'
'
"The True men
of old presented the aspect of judging others

;
aright, but without being partisans
of feeling their
own
insuffi-
ciency, but being without flattery or cringing.
Their peculiarities
of un-
were natural
to
them, but they were not obstinately attached to
them
their humility
was evident, but there was nothing

it."
reality or display
about
Ibid., p. 237, 238, 240.
Lao-Tze declares that the True Man is not hurt by or water, and that he need not fear either the rhinoceros or tiger, which is explained by Chwang-Tze in Book XVII.:
fire
"Fire cannot burn him who is perfect in virtue, nor water drown him; neither cold nor heat can affect him injuriously; neither bird nor beast can hurt him. This does not mean that he is indifferent to these things it means that he discriminates between where he may safely rest and where he wiU be in peril
;
that
he
careful
is tranquil equally in calamity and happiness that he is what he avoids and what he approaches; so that nothing
;
INTRODUCTION.
can injure him.
29
is
Hence
what
is
it is
said:
'What
heavenly
is
internal;
what
what what
is
human
is
external.'
"Virtue
is is
is in
heavenly.
is
heavenly and what
If you know the operation human, you will have your root
of
in
heavenly and your position in virtue."

is
Ibid., p. 383.
The sage
' '
above death
he
is
one with the Tao
Death and life are great considerations, but they could work no change in him. Though heaven and earth were to be overturned and fall, they would occasion him no loss. His judgment is fixed on that in which there is no element of falsehood and, while other things change, he changes not. The transformations of things are to him the developments prescribed for them, and he keeps fast hold of the author of them."
;
Horace in his which the Roman poet praises the perfect and faultless man who needs no arms of any description, who may roam through mountain wildernesses without fear of the wolf and will not suffer from the heat of the desert. Horace exclaims in another ode that the virtuous man would remain firm even if the world broke down upon him "Si
ideas are expressed by
(I.,
The same
ode Integer vita
22) in
fractus illabattir orbis, ijnpavidum ferierit ridnae.'^

It was natural that in the course of the further development of the Taoist movement the old philosopher was more and more regarded as the True Man, beside whom all the others were mere aspirants for saintliness. His life was adorned with tales which remind us of Buddhist legends, and he became the central figure of a triune deity called the Three Pure Ones, which are even in appearance very similar to the Buddhist Trinity of the Buddha, the Dharma, and the Sangha.
TAOISM BEFORE AND AFTER LAOTZE.

QUOTATIONS IN THE TAO-TEH-KING.
LAO-TZE
is
commonly
is
called the founder of Tao-
ism, but this
a very doubtful statement, for
on the one hand, there appears to have been Taoism before Lao-Tze, and, on the other hand, Lao-Tze's philosophy is too lofty to be identified with the Taoism which at the present day is practised in the innumerable temples of modern Taoism. The Taoists claim Lao-Tze as the revealer of the Tao, the divine Reason, but apparently there are few Taoist priests
who
are at
all
able to grasp the significance of the
Tao-Teh-King. Lao-Tze is to the Taoists what Christ is to the Christians and Buddha to the Buddhists but if he came unto his own, those in charge of his temples would not know him, neither would they receive him.
The
existence of
Taoism before Lao-Tze
is
evi-
denced by the numerous quotations, mostly in verse, which are commonly introduced with the word {ku),^ "therefore," which may be translated "for it T'u-T'au-Kien, a commentator (quoted by is said."
Stanislas Julien,
p.
133) asserts that
the
passages
IWilliatns, 5, D., p. 434.
INTRODUCTION.
introduced by the words "Therefore the holy
says," are quoted from the Fen-tien.
ity of
It is
3I
man
a peculiar-
Lao-Tze's that he never quotes an author by

allusions whatever.
name and makes no personal

is
He
abstract in his thought as well as in his relations to
mankind.
We
granted
may
safely take the existence of a popular
Tao-religion and also a current literature of
rhymed
proverbs and wise saws in the times of Lao-Tze for
and the ancient sages of whom he speaks appear to him deep though timid in their expressions (see chapter 15); they were hazy and lacked clearness, yet they were suggestive, and the ideas which their words suggested to him, he is inclined to attribute to them. The main purpose of his book is to make their wisdom, which none could understand, intelligible to the people. But no one who, having perused the whole Tao-Teh-King so as to be familiar with the character of Lao-Tze's thoughts, will, when rereading the fifteenth chapter, fail to understand the situation. The philosophical literature before LaoTze probably did not contain anything the loss of which we should have to regret, except for historical
;
It was confused, uninteland full of mystical hints. Its morality appears to have been of a homely character, but not without practical wisdom, such as is found in the
or anthropological reasons.
ligible,
proverb literature of all nations as the natural product of the people's experience. Lao-Tze apparently poured new wine into old bottles, and gave to the
sages of yore, at whose feet he had
sat,
more
credit
than they deserved.
The motions
Lao-Tze declares that emptiness is inexhaustible. of the vacant space between heaven and
32
earth do not cease, while the man of many words is soon exhausted. In this connexion he quotes (ch. 5) a Chinese doggerel, probably a proverb of his time
"How
soon exhausted
is
a gossip's fulsome talk
And should we
not prefer on the middle path to walk?"'
The
sixth chapter contains a curious quotation^
which (as says the commentator T'u-T'au-Kien) LiehTze attributes to the mythical Hwang-Ti, the Yellow Emperor.^ The verses may have had reference to the worship of some local deity called "the valley sprite" She presided over a or "the mysterious mother." spring which, because it never ran dry, was supposed to be a direct emanation of the root of heaven and But how much more significant these homely earth.
verses
become when the ever-enduring, mysterious

is
mother
conceived to symbolise the eternal Tao!
The
quotation (in Chapter i) of the desireless
who
comprehends the secret meaning

passionate
lar tale or
of things while the
man
allows himself to be beguiled by ex-
ternal appearance
may have had
reference to a popu-
legend similar perhaps to the story of the three caskets in Shakespeare's Alerchant of Venice.
The quotation
ence
nese
is,
in
Chapter
2,
which
sets forth the
co-existence of contrasts and their mutual depend-
more than
in their
to other nations, natural to the Chi-
word combinations use compounds of contrasts to denote what is common in both. Thus a combination of the words "to be" and "not to be" means the struggle for life or the bread question;
iThe middle path
2 is
who
the path of virtue.

p. 133.
See Stanislas Julien,
SLieh-Tze's full name is Lieh-Yu-K'ow. He belongs to the generation that immediately succeeded the age of Confucius. The Yellow Emperor is commonly assigned to 2697 B. C. See Meyer's Ck. R. M., Nos. 387 and 225.
INTRODUCTION.
33
;
" the high and the low " means altitude " much and little" means quantity, etc. But what originally seems to have been the trivial observation of a grammarschool teacher, acquires a philosophical meaning when embodied by Lao-Tze into the Tao-Teh-King. These are mere guesses at the original meanings of some of Lao-Tze's quotations; they may be right, they may be wrong who can tell? But the quotations seem to my mind to tell their own story.
;
Some
in 78, are
27, 29, 39, 44, 54, 73,
quotations, such as those in chapters 13, 14, and even the remarkable lines
simple enough and need no explanation
Chinese schools. The first three lines remind us of sentences contained in the San- Tze-King^ (the classic of three characters),
the quotations in chapt. 12
of
smack
and the other two

the Chinese
lines reflect the practical spirit of
way
of moralising.
Others (such as
in
[repeated in 56], 13, 17, 19, 21, 23, 28, 35, 37, 40, 41, 42, 44, 45, 47) are so peculiarly characteristic of Lao-Tze that we feel in2 [the last lines], 4
Chapters
clined to believe that they were either written
by the
author of the Tao-Teh-King himself, or adapted by him through a slight change in words to their present
use, for
the
it is more than probable that the author of Tao-Teh-King was himself a poet of hymns and of philosophical contemplations. If he shows at an advanced age so much emotion and also love of po-
etry,
how could he in his younger years have abstained from expressing his sentiments in verse? Moreover, the frequent repetitions^ in the Tao-Teh-King prove
1
Here
is
list
of the repetitions in the
" Quickens but

in 77.
owns
The verses "
Tao-Teh-King works but claims not," 2, lo, 51, partly repeated Blunts its own sharpness" etc are quoted twice, 4 and
:
net,
46.r" Quarreleth (or striveth)not"
repeated with variations in 8, 22,66, 81. "Attends to the inner, not to the outer, abandons the latter and chooses the
is
34
that he
was inclined to quote sayings of his own. However, one of Lao-Tze's most remarkable quotations, found in Chapter 22, is expressly stated to be a saying of the ancients, and Lao-Tze adds that it "was not vainly spoken." The quotations in the Tao-Teh-King do not prove
a lack of originality in Lao-Tze, but they are unequivocal evidences of aspirations before Lao-Tze, which,
although less
definite,
tended
in the
same
direction.
LAO-TZE AND CONFUCIUS.
Taoism is at present, and probably was from time immemorial, certainly long before Lao-Tze, a religion But it is not the only religion it is one of China.
;
of the three great religions that are officially recog-
nised.
Besides Taoism, there
fucianism.
There
;
Taoism, for
similarities
Buddhism and ConBuddhism and Buddhism and Taoism present many but between Taoism and Confucianism
is
is
a rivalry between
there has obtained since olden times an outspoken

contrast to the Confucian view of
antagonism, for Lao-Tze's philosophy stands in strong life. do not
We
speak now of the objections which educated Chinese scholars who hold high offices in the State have to the superstitions that obtain among the less educated
former,"
17,23.
"This 48.
"He
I2, 38, 73.
" He whose
makes mars,"
to
faith is insufficient shall receive

etc., 29, 64.
that
"Asserts
no faith,"
3, 37,
non-assertion,"
30,
is
called unreason; unreason soon ceases,"
princes and king could do therewith," non-diplomacy he takes the empire," 48. keep reason," etc., 32, 37. 58. " Closes his mouth and shuts his sense-gates," 52, 56. "Thus he becomes world-honored," 56, 62. "Therefore even the holy man regards it as diffi-
has reason has nothing
"With
" If 24, 31.
"One 55.
who
cult," 63, 73.
see The Open Court, Vol. IX., No. 412.

^
For a translation and exposition of the contents of the San-Tze-King, A Latin translation was made by Stanislas Julien, a German translation by Neumann,
1
INTRODUCTION.
35
Taoist priesthood and also against the religious frauds

that are frequently practised in the
name
of
Taoism.
simply speak of the antagonism that obtains be-, tween the two sages and their moral maxims. (Lao-Tze) endeavored to reform the While heart of the people without moralising or fussing, and left all externalities to fate, ^"f" (K'ung-Tze) or Confucius, proposed to teach propriety. If the people would only observe the necessary rules and ceremonies prescribed by piety and good manners, he expected that all human relations would adjust themselves, and the heart would be reformed by a reform of the habits While Lao-Tze was self-reliant and almost of life. solitary in his way of thinking,^ Confucius sought the
We
^^
While Lao-Tze stood up and independence, Confucius represented paternalism. While LaoJjze, was an anfavor of kings and princes.
for natural spontaneity
archist, not in the sense of being against kings, but
against governing, Confucius
was a monarchist and a
regulator of affairs in their details, endeavoring to ex-
tend the government into the very hearts of families
and the private affairs of the people. Further, Lao-Tze with all his clearness of thought had a mystic inclination. He wanted wisdom, not scholarship Confucius wanted scholarship and hoped Lao-Tze wanted simto gain wisdom by learning. Confucius expected to plicity of heart, not decorum Confucius affect the heart by the proper decorum.
; ;
preferred conscious deportment, the product of artificial
schooling, but
Lao-Tze wanted goodness raised
in freedom.
could be but
1
Under such conditions it was natural that there little sympathy between Lao-Tze and
Chapter
20 is a pathetic description of
Lao-Tze's isolation.
36
K'ung-Tze, the two greatest leaders of Chinese civilwho happened to be contemporaries. Indeed, the Tao-Teh-King contains passages which must be interpreted as direct criticisms of the views of Conisation,
fucius.^
Sze-Ma-Ch'ien's story of Lao-Tze's life which has been incorporated in the present edition of the Tao-
Teh-King contains the report
of Confucius's inter-
view with the old philosopher, which, for all we know, may be an historical fact. We possess another account of the same meeting by Chwang-Tze (Book XIV, 6), which, however, although older, can in its lengthier details scarcely be considered more reliable, for Chwang-Tze writes as a litterateur, while Sze-MaCh'ien is conscious of the historian's duties. We need not reproduce Chwang-Tze's account, because it has become accessible through the translations of Victor von Strauss and James Legge.^
writers are in the habit of censuring bitboth Confucius and the Confucian scholars, the literati, who down to the present day fill the offices of the Chinese government. The best instances of Taoterly
istic satires
The Taoist
are the stories of the
madman
of
Ch'u
who rebukes Confucius for his ostentatious manners the old fisherman who lectures him on simplicity; and the robber Chi who criticises his views on ethics.^ The last-mentioned story, viz., of the robber Chi,
seems
of sufficient interest to deserve a
few further
remarks.
leader of
To be brave and courageous and to be a men in battle is, according to Confucius, the
IK'ung-Tze's ideal of justice is replaced in the Chapters 49 and 63 by the higher command (which is inculcated by Christ in the Sermon on the Mount) of meeting, not only the good, but also the bad, with goodness.
2 Z
Strauss, Tao-Teh-King, pp. 347-3^7; Legge, S. B. E.,
XXXIX.,
If.,
pp. 357
ff.
p. 22i
ff.
XL., pp. 166
and
192
ff.
INTRODUCTION.
37
low est
tors
Js_
vir tue^ jwhile offering. sacxifices to one's. aJQces-
the greatest merit one can accomplish.
The
robber Chi rejects the views of Confucius as the arbitrary opinion of an arrogant hypocrite whose lack of success in life proves his inability; and he explains to him that neither he, Confucius himself, nor any one of
the old heroes admired by him, were truly virtuous
men.
Chwang-Tze,
in telling the story, claims that

life
the proper procedure in
cannot be laid down in|

I
general rules, such as Confucius propounds, but that
every cjceature'has
its
own
nature, and every business
has
its
own
principles.
He
only
who
applies
them
as
suits the peculiar conditions of

cessful.
each case can be sucartificial
He
looks upon the virtuous and unvirtuous

distinction
man
;
of
Confucian ethics as an
which has no value and is rather a hindrance in real life at least one prince who followed his maxims lost throne and life. As to principles, however, even robbers must adopt them in order to be successful. Says
Chwang-Tze
"What
profession
is
there which has not
its
principles
That
the robber in his recklessness comes to the conclusion that there

are valuable deposits in an apartment shows his sageness
is
it
;
that he
the
first to
enter
it
shows
;
his bravery
that he
is
the last to quit
that he knows whether (the robbery) shows his wisdom and that he makes a division of the plunder shows his benevolence. Without all these five qualities no one in the world has ever succeeded in becoming a great robber. Looking at the subject in this way, we see that good men do not arise without having the principles of sages, and that Chih could not have pursued his course without the same principles. But the good men in the world are few, and those who are not good are many; it follows that the scholars (viz., the Confucian literati) benefit the world in a few instances and injure it in many."
shows
his righteousness
may be attempted
or not
Lao-Tze's ethics were rejectea by the schools, but
"
38
the doctrine of Confucius appealed to the rulers of
China on account of its apparent practicability and became thus the established philosophy of the empire. How much different would the development of China have been had Lao-Tze in the place of Confucius exercised the dominating influence upon the thought of
the people
!
TAOISM AFTER LAO-TZE.
Although the Tao-Teh-King

its
is
no popular book,
it is
author, the old philosopher gained, nevertheless,

nat-
the universal admiration of the masses; but

ural that the people's
Taoism differs greatly from LaoTze's Taoism, for while Lao-Tze opposed learnedness and the pretentious show of scholarship, popular Taoism is reported to oppose all learning and with it genuine science and true wisdom. There is no place in China but has one or more Taoist temples, and at the head of all of them stands
the Taoist pope, the vicegerent of
fessor
/
/
God on
earth.
Pro-
Legge says
is
"Taoism came
into
prominence under the government of the
Han
recorded that the Emperor Ching (156-143 B. C.) issued an imperial decree that Lao-Tze's book on the Tao
dynasty, and
it
/
I
onical book or King, hence
and the Teh, on Reason and Virtue, should be respected as a canits title Tao- Teh-KING.
Among the Taoist literature, the books of ChwangTze are the most philosophical, while the Book of Rewards and Punishments {Kan-Yitig-PHen) and the Book of Secret Blessings {Yin-Chih- JVen) are the most popular. Chwang-Tze's writings are a noteworthy monument of deep thought in elegant form, and the two other works are moral injunctions which in the Kan-Ying-PHen are illustrated by stories that bring
INTRODUCTION.
39
home
need of charitableness, piety, other virtues.^ and universal kindness, introduced into China, the was Buddhism When to prove that Lao-Tze had legends Taoists invented and the Buddhists recipBuddha, been the teacher of other legends to prove that Budinventing rocated by Lao-Tze. In order to teacher of the dha had been however, to alter had, they make these claims good Buddha's why the reason and this is their chronology, life dates considerably further back according to the Northern traditions than is warranted by the original
to the reader the
historical records.
Later Taoists became engaged in the search for the elixir of life, the transmutation of baser metals They were someinto gold, and similar aberrations.
times persecuted by the government, sometimes protected, but they always remained a great power in
China on account of the belief of the common people, who never failed to employ and support Taoist priests as soothsayers and astrologers.
When
in 208 B. C. the founder of the

still
Han
dy-
nasty, Lin Pang, then
the
Duke
of Pei, took pos-
session of the Empire, he
was greatly aided by Chang
who opposed the last successors of the Ts'in dynasty but when peace was restored Chang-Liang
Liang,
;
refused to accept any rewards and withdrew, devoting
himself to the study of Taoism. A descendant of this hero in the eighth generation became the patron of the Taoist sect. Mayers (in his Chinese Reader's Manual, L, No. 35) says about him
:
Julien under the
into French by Stanislaus Le Livre dcs Recompenses et des Peines, etc. Paris and London. 1835. For a good account of both the ICan-Ving-P'ien and the VinTztt-Wln see Prof. R, K. Douglas's Con/uciam'sm aud Taouisni. London.
IThe Kan-Ving-P'ten has been translated

title
1889.
Pp., 256-274.
40
"He
the
to
is
reputed as having been born at T'ien

of Chekiang,
Muh
Shan, in
modern province
and
is
said at the age of seven
have already mastered the writings of Lao-Tze and the most
recondite treatises relating to the philosophy of divination. Devoting himself wholly to study
the offers
made him by
him
the
and meditation, he steadfastly declined Emperors Ho Ti and Chang Ti, who
wished
to attract
into the service of the State.
The
latter
sovereign ennobled him, from respect for his attainments.
Retir-
ing to seclusion in the mountain fastnesses of Western China, he
devoted himself there to the study of alchemy and to cultivating His search for the the virtues of purity and mental abstraction.
elixir of life
was successful, thanks
to the instruction
conveyed
in
a mystic treatise supernaturally received from the hands of Lao-
Tze
himself.
The
later years of the mystic's earthly experience
were spent at the mountain called Lung Hu Shan in Kiangsi, and it was here that, at the age of 123, after compounding and swallowing the grand elixir, he ascended to the heavens to enjoy Before taking leave of earth, he bethe bliss of immortality. queathed his secrets to his son, Chang-Heng, and the tradition of his attainments continued to linger about the place of his abode until, in A. D. 423, one of his sectaries, named K'ow K'ien-che, was proclaimed as his successor in the headship of the Tauist fraternity and invested with the title of T'ien-She, which was reputed In A. D. 748, as having been conferred upon Chang Tao-Ling. T'ang Hsuan Tsung confirmed the hereditary privileges of the sage's descendants with the above title, and in 1016, Sung Chen Tsung
enfeoffed the existing representative with large tracts of land near
of the family,
Lung Hu Shan.^ The Mongol emperors were also liberal patrons who have continued until the present day to claim
the headship of the Taoist sect.
In imitation, probably, of the
Tibetan doctrine of heirship by metempsychosis, the succession is perpetuated, it is said, by the transmigration of the soul of each
successor of
Chang Tao-Ling, on
his decease, to the
infant or youthful
member
of the family,
body of some whose heirship is supereffected."
naturally revealed as soon as the miracle
is
The Rev. Hampden
C.
Du
Bose says about the
Taoist Pope, pages 373, 374:2

IThe Dragon and Tiger Mountains.
2
Bose, The Dragon Image
and Demon.
New York.
1887.
INTRODUCTION.
"The name of Chang, the Heavenly Teacher, is on every lip China he is on earth the Vicegerent of the Pearly Emperor in Heaven, and the Commander-in-chief of the hosts of Taoism. Whatever doubts there may be about Peter's apostolic successors, the present Pope, Chang LX., boasts of an unbroken line for threein
;
(t. e.,
He, the chief of the wizards, the "true man" "the ideal man"), as he is called, and wields an immense spiritual power throughout the land."
score generations.
The
present emperor respects the rights of the
Pope and makes all his appointments of new deities or new titles conferred upon Gods or any other changes in the spiritual world through this head of the Taoist sect, whose power is based not only upon wealth, nor upon his priestly army of one hundred thousand men alone, but also and mainly on the reverence of the masses who are convinced of his magical accomplishments and spiritual superiority. When the reader has finished reading the TaoTeh-King, so as to have in his mind a clear impression of its grand old author, let him think of the official
hereditary Taoist
representative of Lao-Tze's philosophy of the present
Bose informs us that the scenery of his rural is most enchanting he lives in pomp and luxury, has courtiers and officers, assumes a state whose splendor is scarcely less than that of any sovereign in the world, he confers honors like the emperor of China, and controls the appointments and promotions to the
day.
palace
various positions of the Taoist priesthood,
many
of
which are very remunerative, investments being made by written document with official seals. What a contrast between Lao-Tze and the "vicegerent on earth of the Pearly Emperor in Heaven" And yet, is it not quite natural ? Should we expect
!
it
different
It is
the world's
way
of
paying
its
tribute
to greatness.
THE PRESENT EDITION OF THE

TAO-TEH-KING.
CONCERNING
'
the manuscripts of the Tao-Tehfol-
King, Prof. Stanislas Julien translates the lowing passage from a Chinese authority
-.^
'
The text of Lao-Tze known under the title of Hiang-in-tsie pen was found in the tomb of Hiang-in in the fifth year of the period of Wu-p'ing of the Northern T'si dynasty (which is the year 574 A. D.), by an inhabitant of the village of Pong. The text called Ngan-k'ien-Tvang-fen was found by a Tau-sse named Keutsien in the period of T'ai-ho of the Wei (which is in our chronology the years 475 and 500 A. D.). The text of the Ho-sha7ig-kong was handed down through Kieu-yo, a sage of the kingdom of T'si.
Each
of these three texts contain
5,722 words.
The
passages
quoted from Lao-Tze by the philosopher Han-fei are found therein There was an official text at Loexactly and without variations. yang called Kuayi-fen containing 5,630 words. The text Wang-fi (the commentary of which was composed under the Wei, and according to others under the Tsin), contains 5,683 words, and in certain editions 5,610 words."
Chao-Hong
^
reports that there are sixty-four edi-
/tions of the Tao-Teh-King.
It has been commentated by twenty Taoists, seven Buddhists, and thirty-four

literati.
The
to
present text-edition
is
based upon a comparirefers
ISee Stanislas Julien, Lao Tseu Tao Te King, p. sxxiv., where he Lao Tseu Tsi Kiai (ed. Sie Hoei), Book III. fol. 10.
INTRODUCTION.
son of
43
five versions in the translator's possession, the
titles of
which are as follows
[Lao-Tze's Tao-Tch-King, commented by Wang Pi, edited by Uk6, published by Suharaya, Tokio.] Two volumes.^
\Lao-Tze' s Tao-Tch-Khtg, commented by Su Cheh, edited by Kiyama, published by Shozando, Tokio.] Two volumes.'
[Lao- Tze Expounded.

shobo, Tokio.]
4-
By
Nishiraura, published by the Ni-
text-edition with
numerous comments.
Lao-Tze's Tauthe Philosoph-
^îi^SS
^^*t.^ tt^SS^f? :^
i.
Teh-King.
[Published by Tetzugaku Kwan,
e.,
ical Institute.] 2
Lao Tseu Tao Te King. Le livre de la voie et de la vertu, Par Stanislas Julien. Paris. 1842. (Chinese-French, with comments.)
5.
etc.
Those chapters which M. Abel-R^musat quoted

the original Chinese have also been consulted.^
* * * original text of the old philosopher's life
in
The by nJiH)^ (Sze-Ma-Ch'ien), which in the present edition of Lao-Tze's Tao-Teh-King serves as an historical introduction, has been reproduced from Georg von der Gabelentz's edition of this interesting chapter as it appears in his Anfafigsgriinde der Chinesischen Grammatik, pp. 111-115. The sole liberty taken with GabeIWang Pi is a famous Chinese commentator who lived 226-247 A. D. under the Wei dynasty, and although he died very young, has the reputation of being a great authority. Su Cheh is one of the two celebrated sons of Su Sun, a prominent author under the Sung dynasty. He lived 1039-1112 and distinguished himself, like his brother Su She, as a statesman and commentator. See Mayers' s Chinese Reader's Manual, Part I Nos. 812 and 624.
,
contains a brief Japanese introduction and Chalmer's English translation, but is otherwise without any comments.
2
The Tetzugaku Kwan
SMemoJre
stir la vie et !es
opinions de Laou-Tseu.
Paris, 1823.
44
lentz's text is the restitution of
^
*
{p'eng) to
i^f^ng),^
which obviously
words.
is
in consideration of
mere misprint, quite pardonable the close similarity of these two

*
The
first
translation that
was made
of the
Tao-
Teh-King by Western scholars is in Latin. It was made by the Roman Catholic missionaries.''* Considering the difficulties that had to be overcome, this first
venture appears to have been remarkably good, but it is now superseded by the first French translation made
by Professor Stanislas
still
Julien.
made and may be regarded as the most diligent and comprehensive work of its kind. It contains the Chinese text mainly based upon Edition E of the Royal Library of Paris. Another French translation has been made by C. De Harlez and is published in the Annates du Mitsce Guirnet, Vol. XX. It is based on a careful revision of the text and commentataries. It contains some new interpretations, but enters little into textual criticisms, and as it serves another purpose, it does not render
Julien's edition is very carefully
Stanislaus Julien's edition antiquated.
first
Chalmers's translation is, so far as we know, the English version. It is very readable and agrees closely with Stanislas Julien's translation but stands
in
need
of a revision.
in a limited edition,
As Chalmers's booklet appeared it is now out of print, and I

which appeared
in
could only with difficulty procure a second-hand copy.
James Legge's
translation,
the
while
\Feng means "to meet unexpectedly" (Williams,
S. D., p. 158),
p'eng is " a species otrubus ox raspberry, growing sporadically among hemp"; also described as "a weed that the wind roots up and drives across the wastes." Williams spells /'aw^fand filng.
Not being in possession of a copy
have not been able
to consult
it.
INTRODUCTION.
45
Sacred Books of the East, Vol. XXXIX., is no great improvement on Chalmers's translation on the con;
trary,
it is
in several respects disappointing.

it
With
its
many
additions in parentheses,
makes the impresit is
sion of being quite literal, while in fact
a loose
rendering of the original.
There is a very good German translation by Victor von Strauss, which might be better still had the translator not unduly yielded to his preconception that Lao-Tjse was the representative leader of an ancient theosophical movement. In addition we have two paraphrases of the TaoTeh-King, one in German by Reinhold von Plaenckner, the other in English by Major-General G. G. Alexander. Plaenckner deviates greatly in his conception of Lao-Tze from all other translators, and is very bitter in denouncing Stanislas Julien especially. Alexander's main contention is to translate the word Tao by God. For the present translation I have freely availed
myself of the labors of my predecessors, to whom I hereby express my gratitude publicly. Most valuable of all has proved to be Prof. Stanislas Julien's work.
Five dictionaries have been used,
(i) the Syllabic
Dictionary of the Chinese Language by Prof. S. Wells Williams, (2) The Chi?iese Dictionary in the Cantonese
Dialect by Ernest
John
Eitel, (3)
Kwong Ki
Chin's
English-Chinese Dictionary, (4) Chalmer's Concise Dictionary of Chinese on the Basis of K'anghi, and (5) the orginal Kânghi.^ Williams's dictionary, which was
in the author's possession
from the beginning of his
1 In various references throughout this book the title of Williams's dictionary has been abbreviated in W. S. D., and the Kanghi has simply been
written K.
46
work, proved most convenient but was in many instances insufficient for the present purpose, in which case the K'anghi had to be resorted to. In addition I am indebted to Mr. K. Tanaka, a young Japanese student of the University of Chicago,
and especially to Mr. Teitaro Suzuki, a young BudKamakura, Japan, who assisted me in both the comparison of the various editions at my command and in the transliteration of the text. Further, I have to thank Dr. Heinrich Riedel of Brooklyn, N. Y., and the Rev. George T. Candlin of Tientsin, China, for good advice and suggestions. The purpose of the present translation is first to bring the Tao-Teh-King within easy reach of everybody, and secondly to offer to the student of comparative religion a version which would be a faithful
dhist of
reproduction not only of the sense but of

acteristic qualities, especially the
all
the char-
terseness and the
ruggedness of
its style.
The
translator's ideal
was
to
reproduce the origliteral as
inal in a readable form which would be as
the difference of languages permits and as intelligible to English-speaking people as the original ought
be to the educated native Chinese. While linguistic obscurities have been removed as much as possible, the sense has not been rendered more definite than Stock phrases which are the original would warrant. "the ten thousand things," understood, such as, easily collectively, have nature the world or meaning whole
to
been
as
left in their
original
form
but expressions which
without a commentary would be unintelligible, such
"not
to depart
from the baggage waggon," mean-
ing to preserve one's dignity (Chap. 26), have been re-
placed by the nearest terms that cover their meaning.
INTRODUCTION.
47
is
The
versification of the
quoted poetry
as literal
and as simple as in the original. No attempt was made to improve their literary elegance. The translator was satisfied if he could find a rhyme which would introduce either no change in the words at all or such an indifferent change as would not in
as possible
the least alter the sense.
The
transliteration of the several
words which conwill enable almost
stitutes the fourth part of this
book
everybody
to fall
back upon the original Chinese and

the text have been relegated to the
to verify or revise the translation here proposed.
Comments on
critical notes.
Observations which on account of their importance should be consulted also by those readers who are not interested in Chinese philology have been
marked by a hand, thus fi@". Only a few terse explanatory additions, and such only as are indispensable for an immediate elucidation of the sense, were
admitted in brackets into the text. Standing upon the shoulders of others, and having
compared and
which
re-translated the original text, the
author feels confident that he can offer to the public

a translation
is
a sufficient improvement
upon
former translations to justify its publication. It lies in the nature of this work that the number of those men who can judge of its merits and demerits In handing the book over for publiis very limited.
cation
I
crave their indulgence, but, at the same time,
ask them to judge of
it with all the severity that would be necessary for its improvement in a second edition for there is a need of a popular edition that will help
;
the English-reading public to appreciate the philo-
sophical genius and the profound religious spirit of
one of the greatest
men
that ever trod the earth.
48
LAO-TZE
TAO-TEH-KING.
PRONUNCIATION AND METHOD OF TRANSCRIPTION

It must be regretted that no system of transcribing Chinese sounds has as yet been commonly accepted nor can any of them be regarded as satisfactory. In the beginning the author of this book adopted Prof. S. Weils Williams's method exclusively, but he has allowed himself to be influenced by Gabelentz, Bridgman, Eitel, Stanislas Julien, and especially by Wade whose system appears to be much used at present. The transcription employed in the Introduction (pp. 3-47) deviates from the traditional methods only where they are positively misleading. For instance, the spelling Cho is preferred to Chou, because no unsophisticated reader would pronounce
;
ou as long
o.
The diphthong which sounds
like
scribed by ao that Western eyes have
ow in how has been become accustomed
so
commonly
tran-
to the spellings lao
and tao. It would now be difficult to introduce another transcription of the diphthong in lao and tao, for English readers would be puzzled with either form, low and lou the former would probably be pronounced lo, and the latter loo. If it were transcribed, after the German fashion, lau, it would probably be pronounced law. For these reasons no change has been made in the traditional spelling of ao. The Rev. Mr. George T. Candlin of Tientsin, China, whose advice was solicited in matters of pronunciation, writes th.it the vowels of all the systems that follow Wade adopt the continental pronunciation of vowels. However, o sounds somewhat like oah, and on has the sound of o in " alone." As to the sound which is transcribed by Williams and Wade by/, and declared by Gabelentz to be equivalent to the French/, (e. g., vaje le jure, which would be the English zA), Mr. Candlin writes: "It is an initial to which I "have given much attention, and if I had to choose I would simply write r "instead of/. The fact is, if you listen to a Celestial you hear distinctly the "three letters y, /;, and r combined into one but the r predominant. Jen "'man,' is hardly to be distinguished from the English word 'wren'; jau = "'flesh' is nearly 'row,' i. e., to row a boat. But jhrou would be right, as "there is a suggestion of both a/' and an /t." The Greek spiritiis asper or an inverted comma is used to denote that strong aspirant which is characteristic of the Chinese language. The transcription of the transliteration on pages 141-274 follows strictly Professor Williams's method, adding in each case the page of his Syllabic iJictionary of the Chinese Latiguage on which the word will be found. The Rev. Mr. Candlin's transcription, wherever it deviated, has been added in parenthesis. Intonation which plays an important part in the Chinese language has been neglected in transcriptions of the Introduction, where it was commendable to avoid complexities that are redundant for those who speak Chinese and would be useless and unnecessarily puzzling to all the others who do not. In the transcription of the transliteration, however, the intonation has been marked, according to the Chinese fashion, by little semicircles and dashes placed in the four corners of the word, thus: ,| the upper monotone and J the lower monotone '| the rising tone, |' the departing tone, andj, the entering tone. As to the printing of the Chinese text we must add that for obvious rea sons commonly accepted by sinologues we have followed the usage of ar ranging the lines, and in quotations the words, according to the Western mode of writing, from the left to the right, not as the Chinese would have it, from the right to the left, nor starting from that page which in Western books would be the last one.
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SB
THE OLD PHILOSOPHER'S CANON ON REASON AND VIRTUE
SZE-MA-CH'IEN ON LAO-TZE.
LAO-TZE
(Good
ble land).
was born
Man's
in
the
hamlet Ch'ii-Jhren
(Grinding
Bend),
Li-Hsiang
of
County), K'u-Hien (Thistle District),
Ch'u (Bram-
His family was the Li gentry (Li meaning
Plum). His proper name was Er (Ear), his posthumous title Po-Yang (Prince Positive), his appellaIn Cho he was in charge of tion Tan (Long-lobed).
the secret archives as state historian.
Confucius went to Cho in order to consult Lao-
Tze on the
rules of propriety.
[When
Confucius, speaking of propriety, praised

:
reverence for the sages of antiquity], Lao-Tze said
"The men
of
whom you
still
if
speak, Sir, have,
if
you
please, together with their bones mouldered.
Their
words alone are

time he
rises,
extant.
If a
noble
man
I
finds his
drifts
but
he does not find his time he
like a roving-plant
and wanders about.
observe
that the wise merchant hides his treasures deeply as

if
he were poor.
The noble man

airs,
of perfect virtue as-
sumes an
Sir,
attitude as
though he were stupid.

your many wishes, your
All this
is
Let go.
affecta-
your proud
tion
and exaggerated plans.
of
no use
to
; :
96
you, Sir.
That
is
what
have
to
communicate
to
you, and that
is all."
Confucius
left.
[Unable
to understand the basic
idea of Lao-Tze's ethics], he addressed his disciples,
saying
"I know
that the birds can

I
fly, I
know
that
the fishes can swim,
know
that the wild animals
can run.
for the
For the running, one could make nooses

;
swimming, one could make nets
for the flying,

I
one could make arrows.
As
to the
dragon
cannot
know how he can

heavenwards
rises.
bestride
wind and clouds when he

I
To-day
saw Lao-Tze.
Is
he
perhaps like the dragon?"
Lao-Tze practised reason and

trine
virtue.
His doc-
aims
in self-concealment in
and namelessness.
of his
life.
Lao-Tze resided
Cho most
When
he
foresaw the decay of Cho, he departed and came to

the frontier.
"Sir, since
it
The custom house
officer
I
Yin-Hi said
pleases you to retire,
request you for
my
sake to write a book."
Thereupon Lao-Tze wrote

he discussed the concepts
he departed.
book
and
of
two parts
in
consisting of five thousand and
odd words,
which
of reason
virtue.
Then
No
one knows where he died.
THE OLD PHILOSOPHER'S CANON ON REASON AND VIRTUE.

I.
I.
REASON'S REALISATION.
that can be reasoned
is
THE
REASON
not the
eternal Reason.
not the eternal
and earth the

of the ten
is
The name that can be named is name. The Unnameable is of heaven beginning. The Nameable becomes
Therefore
it
thousand things the mother.
said
"He who
The
desireless
is
found world
is
spiritual of the
will sound.
But he who by desire
bound
Sees the mere shell of things around."
These two things are the same

ferent in
in source but dif-
name.
it is
Their sameness
is
called a mystery.
Indeed,
uality
the mystery of mysteries.
Of
all spirit-
it is
the door.
2.
SELF-CULTURE.
all
When
in the
world
understand beauty to be
beauty, then only ugliness appears.
When
all
un-
98
derstand goodness to be goodness, then only badness

appears.
For
the easy, are mutually definitioned.
"To
be and not to be are mutually conditioned.

difficult,
The The
long, the short, are mutually exhibitioned..
Above, below, are mutually cognitioned.
The sound,
Before and
the voice, are mutually coalitioned.

after are
mutually positioned."
abides by non-assertion
his instruction.
Therefore the holy

in his affairs
man
and conveys by silence
When
them
the ten thousand things arise, verily, he refuses

not.
He
it.
quickens but owns not.
He
works
but claims not.
Merit he accomplishes, but he does
not dwell on
"Since he does not dwell on

It will
it,
never leave him."
3.
KEEPING THE PEOPLE QUIET.

rivalry.
Not exalting worth keeps people from
Not prizing what

from
committing
is difficult
to obtain
keeps people
theft.
Not contemplating what

Therethe peotheir
kindles desire keeps the heart unconfused.

fore the
holy man when he governs empties

fills
ples hearts but
their souls.
He weakens
ambitions but strengthens their backbones.
Always
he keeps the people unsophisticated and without desire.
He
causes that the crafty do not dare to

is
act.
When
he acts with non-assertion there
nothing un-
governed.
CANON ON REASON AND VIRTUE.
QQ
4.
SOURCELESS.
its
Reason
its
is
empty, but
it
use
is
inexhaustible.
In
profundity, verily,
resembleth the father of the
ten thousand things.
"It
will blunt its

its
own sharpness,
radiance
dust."
!
Will
tangles adjust;
its
It will
dim
own
And be one
Oh, how calm
it
with
to
its
seems
remain
know
not
whose son
cedence.
5.
it is.
Before the Lord, Reason takes pre-
THE FUNCTION OF EMPTINESS.

exhibit no benevolence
;
Heaven and earth

holy
to
them
the ten thousand things are like straw dogs.
The
man
exhibits no benevolence
to
him the hun-
dred families are like straw dogs.

Is
not the space between heaven and earth like

?
unto a bellows
It is
empty; yet
it
collapses not.
It
moves, and more and more comes
forth.
is
!
[But]
"How
A
soon exhausted
gossip's fulsome talk
And should we not prefer On the middle path to walk?"

6.
THE COMPLETION OF FORM.

valley spirit not expires,
'tis
"The
Mysterious mother
called
by the
sires
lOO
LAO-TZE
TAO-TEH-KING.
The mysterious mother's door, to boot, Is called of Heaven and earth the root.
Forever and aye
it
seems
to
endure
And
its
use
is
without
effort sure."
7.
DIMMING RADIANCE.
earth
is
Heaven endures and
lasting.
And why
can heaven and earth endure and be lasting? Because

they do not live for themselves.
they endure.
On
that account can
Therefore the holy

his person
man
puts his person behind and
comes
to the front.
is
He
surrenders his perIs

it
son and his person

seeks not his
preserved.
not because he
own?
For that reason he can accom-
plish his own.
8.
EASY BY NATURE.
Water
in
it
Superior goodness resembleth water.
goodness benefiteth the ten thousand things, yet

quarreleth not.
the multitude of
Because
it
dwells in places which

it
men
shun, therefore
is
near unto
the eternal Reason.
For
a dwelling goodness chooses the level.
For a
giving,
heart goodness chooses commotion.
When
goodness chooses benevolence.

chooses
der.
faith.
In words, goodness
In government goodness chooses orability.

It
In business goodness chooses
In
its
motion goodness chooses timeliness.

not.
quarreleth
Therefore,
it is
not rebuked.
lOI
9.
PRACTISING PLACIDITY.
full,
Holding and keeping

left
had that not better be
alone?
Handling and keeping sharp, can that

If
wear long?
protect
it.
gold and jewels
fill
the hall no one can
Rich and high but proud, brings about

misfortune.
its
own
To accomplish
merit and acquire fame,

is
then to withdraw oneself, that

10.
Heaven's Way.
WHAT CAN BE
DONE.
em-
He who
sustains and disciplines his soul and
braces unity cannot be deranged.

to his vitality
like a little
Through attention
by cleansing and
faults.
and inducing tenderness he can become
child.
By
purifying,
profound intuition he can be free from
In loving the people and administering the country
he can practise non-assertion.
Opening and closing
the gates of heaven he can be like a mother-bird

bright,
and white, and penetrating the four quarters,
he can be unsophisticated.
feeds them.
He
quickens them and
claims not.
He He
quickens but owns not.

excels but rules not.
He
acts but
is
This
called
profound
II.
virtue.
THE FUNCTION OF THE NON-EXISTENT.
Thirty spokes unite in one nave and on that which

is
non-existent [on the hole in the nave] depends the

utility.
is
wheel's
that
Clay
is
moulded
its
into a vessel
and on
which
non-existent [on
hollowness] depends
I02
the vessel's utility.
By
cutting out doors and winis
dows we build
istent
utility.
house and on that which
non-ex-
[on the empty space]
depends the house's
Therefore,
able,
it
when
the existence of things
is profit-
is
the non-existent in them which renders
them
useful.
12.
ABSTAINING FROM DESIRE.

notes the
"The
The The
five colors the five
five tastes
human eye will blind. human ear will rend. the human mouth offend."
"Racing and hunting

Objects of prize
will human hearts turn mad, make human conduct bad."
Therefore the holy

not to the outer.
the former.
13.
man
attends to the inner and

the latter and chooses
He abandons
LOATHING SHAME.
disgrace bode awe.
"Favor and
Esteeming the body bodes great trouble."
What
is
meant by "favor and digrace bode awe?"

Its
Favor humiliates.
bodes awe.
This
is
gain bodes awe;
its
loss
meant by "favor and disgrace
bode awe."
What
I
is
meant by "Esteeming the body bodes

?
I
great trouble "
have trouble because
have a body.
When
have no body, what trouble remains ?

Therefore,
if
IO3
one administers the empire as he
cares for his body, he can be entrusted with the empire.

14.
PRAISING THE MYSTERIOUS.

at
We look
Colorless.
its
Reason and do not see

listen to
it;
its
name
is
it
We
it
;
Reason and do not hear
name
is
Soundless.
its
We
is
grope for Reason and do
not grasp
name
Incorporeal.
These three things cannot further be analysed.
Thus they
which on
obscure.
are
combined and conceived as

is
a unity
its
surface
not clear but in
its
depth not
Forever and aye Reason remains unnamable, and

again and again
it
returns
home
to non-existence.
This
is
called the form of the formless, the
image
of
the imageless.
struse.
This
is
called transcendentally ab-
In front
its
beginning
is
not seen.
In the rear
its
end
is
not seen.
By
stood.
holding fast to the Reason of the ancients, the

is
present
mastered and the origin of the past underis
This
15.
called Reason's clue.
THE REVEALERS OF VIRTUE.

who have succeeded
in
Those
of yore
becoming
masters are subtile, spiritual, profound, and penetrating.
On
account of their profundity they cannot be
understood.
therefore
I
Because they cannot

endeavor to make them
be understood,
intelligible.
104
^^ tze's tao-teh-king.
How
they are cautious!
Like
sing a river.
How
like
reluctant!
Like
men in winter crosmen fearing in
the four quarters their neighbors.

guests.
How reserved! They reelusive! How They behave semble ice when melting. How simple! They resemble unseasoned wood. How empty! They resemble the valley. How obscure! They resemble troubled
waters.
Who
the
still?
by quieting can gradually render muddy
waters clear?
Who
by
stirring can gradually
quicken
He who
filled.
keeps this Reason

is
is
not anxious to be
Since he
not
filled,
therefore he can
grow
old and need not be newly fashioned.
i6.
RETURNING TO THE ROOT.
Attain vacuity's completion and guard tranquillity's fulness.
AH
return.
the ten thousand things arise, and
see
them
Now
they bloom in bloom, but each one

to its root.
rest.
It signifies
homeward returneth
Returning to the root means
the
return according to destiny. Return according to destiny
means the
eternal.
Knowing
is evil.
the eternal
means
enlightenment.
sions to rise
;
Not knowing the eternal causes pas-
and that
Knowing
the eternal renders comprehensive.
ComRoyal
prehensive means broad.
Broad means
royal.
means heavenly.
Heavenly means Reason.
Reason
IO5
means
lasting.
Thus
the decay of the
body implies
no danger.
17.
SIMPLICITY IN HABITS.
Where
great sages are [in power], the subjects do
not notice their existence.
Where
there are lesser

;
sages, the people are attached to
them
they praise
them.
Where
;
still
lesser ones are, the people fear

lesser ones are, the people des-
them
and where
still
it is
pise them.
For
said
"If your faith be

ceive no faith."
insufficient, verily,
you
will re-
How
reluctantly sages consider their words! Merit

;
they accomplish
deeds they perform
and the hun-
dred families think:

free."
18.
"We
are independent;
we
are
THE PALLIATION OF VULGARITY.

the great Reason
justice.
is
When
obliterated,
we have
benevolence and
tion appear,
Prudence and circumspec-
and we have much hypocrisy.
When
filial
family relations no longer harmonise,

piety and paternal love.
we have
loyalty
When
the country and the
clans decay through disorder,

allegiance.
we have
and
19.
RETURNING TO SIMPLICITY.
saintliness; put
Abandon your
and the people
away your prudence;

justice;
will gain a hundred-fold!
Abandon your benevolence; put away your
Io6
LAO-TZE*S TAO-TEH-KING.
will return to filial devotion
and the people

ternal love!
and pa-
Abandon your scheming; put away your

and thieves and robbers
will
gains;
no longer
for
exist.
cul-.
These are the three things

ture insufficient.
which we deem
said
:
Therefore
it is
<
they
great
"Hold fast to that which will endure, Show thyself simple, preserve thee pure, Thy own keep small, thy desires poor."
20.
DIFFERENT FROM THE VULGAR.
Abandon learnedness, and you have no vexation. The "yes" compared with the "yea," how little do
differ!
But the good compared with the bad,
how much do they differ! What the people dread cannot be

is
dreadless!
How
their desolation.
Alas!
it
has not yet reached
its limit.
The multitude
in
of
men
are happy, so happy, as

feast.
though celebrating a great
They
I
are as though
springtime ascending a tower.
alone remain
quiet, alas! like
one that has not yet received an enI
couraging omen.
not yet smile.
am
like
unto a babe that does
Forlorn
am
I,
O, so forlorn
It
appears that
have no place whither
The multitude
appear empty.
foolish.
I may return home. men all have plenty and I alone Alas I am a man whose heart is
of

Ignorant
IO7
am
I,
O, so ignorant
I
Common
I
people
are bright, so bright,
alone
am
dull.
Common
Desolate
like
people are smart, so smart,
alone
am
confused, so confused.
am
I,
alas
like the sea.
Adrift, alas
one who has no place where

all
to stay.
I
alone
The multitude of men am awkward and a

I
possess usefulness.
I
rustic too.
alone differ
from others, but

mother.
21.
prize seeking sustenance from our
EMPTYING THE HEART.

virtue's
"Vast
1
form
Follows Reason's norm.
And Reason's
Is
nature
vague and eluding.

eluding and vague
How
How
.
All types including.
vague and eluding

deep, and
All beings including.
How
It
how
obscure.
harbors the spirit pure.
Whose truth is ever sure. Whose faith abides for aye From of yore until to-day.
Its
It
name
is
without cessation.
watches the world's formation."

I
Whereby do
formation?
know
that
it
watches the world's

!
By
this
same Reason
io8
22.
HUMILITY'S INCREASE.
"The deficient will recuperate. And the crooked shall be straight.

The empty find their fill. The worn with strength will
thrill.
Who Who
have
little
shall receive.
will
have much
have to grieve."
unity and beis
Therefore the holy
man embraces
comes
for all the
world a model.
He
not self-dis
playing, and thus he shines.
and thus he
is
distinguished.
and thus he acquires merit. and thus he

fore
excels.
in the
He is not self-approving, He is not self-praising, He is not self-glorifying
Since he does not quarrel, there-
no one
world can quarrel with him.
The saying
recuperate,"
of the ancients:
in
"The
deficient will
is it
any way vainly spoken?
Verily,
they will recuperate and return home.
23.
EMPTINESS AND NON-EXISTENCE.

is
To be
taciturn
the natural way.
hurricane does not outlast the morning.
A cloud-
burst does not outlast the day.
Who
If
causes these
events but heaven and earth?
even heaven and
earth cannot be unremitting, will not

less so?
man be much
Rea-
Therefore one
son, the
who pursues
his business with
man The man who
of Reason, is identified with Reason.
pursues his business with virtue
is
iden-

tified
IO9
his business
with virtue.
The man who pursues

with
loss.
with loss
is identified
When
identified with
;
Reason, he forsooth joyfully embraces Reason

identified with virtue,
when
he forsooth joyfully embraces

loss,
virtue
fully
and when identified with

loss.
he forsooth joy-
embraces
"
He whose
24.
faith is insufficient shall not find faith."
TROUBLES
IN [THE
EAGERNESS TO ACQUIRE]
MERIT.
A man
not walk.
on tiptoe cannot stand.
A man
astride can-
self-displaying
man
cannot shine.
A
self-
self-approving
praising
man
cannot be distinguished.
man
cannot acquire merit.
self-glorying
man
is
cannot excel.
Before the tribunal of Reason he
like offal of food

all
and
like
an excrescence
in the sys-
tem which
people are likely to detest.
Therefore,
one who has Reason does not rely on him.

25.
IMAGING THE MYSTERIOUS.

is
There
is
Being that
all-containing,
which pre-
cedes the existence of heaven and earth.

it
How
calm
is
How
incorporeal
Alone
it
it
stands and does
not change.
Everywhere
goes without running
a risk, and can on that account
become the world's

Its
mother.
know
not
its
name.
character
it
is
deI
fined as Reason.
call
it
When
obliged to give
I
a name,
the Great.
I
The Great
call the
Evasive.
I call
The
the
Evasive
call the Distant.
The Distant
Returning.
no
The
great,
saying goes: ''Reason

is
is
great,
Heaven
is
Earth
great,
and Royalty also
is great.
There
are four things in the world that are great, and Royalty is
one
of
them."
is
Man's standard
is
the Earth.
The
is
earth's standard
Heaven.
Heaven's standard
Reason.
Reason's
standard
is intrinsic.
26.
THE VIRTUE OF
is
DIGNITY.
The heavy
tion's master.
of the light the root,
and
rest is
mo-
Therefore the holy

depart from dignity.
nificent sights,
man
in his daily
walk does not
Although he may have magsits
he calmly
it
with liberated mind.
But how
chariots?
is
with the master of the ten thousand
In his personal conduct he makes light of
the empire.
vassals.
He makes
is
light of
it
and
will lose his
He
passionate and will lose the throne.
27.
THE FUNCTION OF
SKILL.
"Good Good
Good
travellers leave not trace nor track,
speakers, in logic
show no
lack,
counters need no counting rack.

lockers bolting bars need not,
"Good
Good
Yet none their locks can loose.

binders need not string nor knot.
Yet none unties their noose."

Therefore the holy
of
man
is
always a good saviour
men,
for there are
no outcast people.
He
is
always
Ill
a good saviour of things, for there are no outcast

things.
This
is
called concealed enlightenment.
Therefore the good

tor,
man
is
the bad man's instruc-
while the bad man is the good man's capital. He who does not esteem his instructor, and he who does not love his capital, although he may be prudent, is
greatly disconcerted.
ality.
This
I call
significant spiritu-
28.
RETURNING TO SIMPLICITY.
his
his
"Who
And
manhood shows womanhood knows

the empire's river.
Becomes
Is he the empire's river,
He
will
from virtue never deviate,

turneth to a child's estate.
And home he
"Who
And
Is
his brightness
his blackness
shows
knows
Becomes
Of
the empire's model.
he the empire's model,

virtue never he'll be destitute,
And home he
turneth to the absolute.
"Who
knows
his
his
fame
And guards
Becomes
Is
shame
the empire's valley.
he the empire's valley.

e'er his virtue will sufficient be.
For
And home he
turneth to simplicity."
112
LAO-TZE's TAO-TEH-KING.
By
scattering about his simplicity he
makes
[of
the people] vessels of usefulness.
The holy man em-
ploys them as officers
for a great administration does
no harm.
29.
NON-ASSERTION.
in
When
make
it,
one desires to take

see
hand the empire and
vine vessel
it,
mars
it.
The empire is a diwhich cannot be made. One who makes One who takes it, loses it. And it is
him not succeed.
:
said of beings
"Some Some Some Some
are obsequious, others
move
boldly,
breathe warmly, others coldly.

are strong
rise
and others weak,
proudly, others sneak."
Therefore the holy
man abandons
pleasure,
he
abandons extravagance, he abandons indulgence.

30.
BE CHARY OF WAR.
He who
methods
with Reason assists the master of man-
kind will not with arms conquer the empire.

[are such as] invite requital.
His
Where
armies are quartered briars and thorns
grow. Great wars unfailingly are followed by famines.
good man acts resolutely and then
stops.
He
ven-
tures not to take
by
force.
He
is
;
resolute but not
boastful
resolute but not haughty

;
resolute but not

it
;
arrogant
resolute because he cannot avoid
reso-
lute but not violent.

Things thrive and then grow
un-Reason.
old.
II3
is
This
called
Un-Reason soon
31.
ceases.
QUELLING WAR.
among
tools,
Even
beautiful arms are unblest
and
people had better shun them.
Therefore he
who has
Reason does not
rely
on them.
residing at
The
the
left.
superior
man when
home honors
When
using arms, he honors the right.

tools
it
Arms
man's
them.
are unblest
tools.
among Only when
and not the superior

unavoidable he uses
is
Peace and quietude he holds high.
He
con-
quers but rejoices not. Rejoicing at a conquest means

to enjoy the slaughter of
men.
He who
enjoys the
his
slaughter of
men
will
most assuredly not obtain
will in the empire.

32.
THE VIRTUE OF HOLINESS.

it
Reason, so long as
able.
remains absolute,
is
unnameprinces
Although
its
simplicity seems insignificant, the

to suppress
it.
whole world does not dare
If
and kings could keep

of
it,
the ten thousand things would
themselves pay homage.
Heaven and earth would

and the people with no
of themselves
unite in dropping sweet dew,
one to
eous.
command them would

as
be right-
But as soon
nameable.
Reason creates
order,
it
becomes
turn acto stop.
Whenever
the nameable in
its
quires existence, one learns to
know when
By knowing when
to stop,
one avoids danger.
114
To
illustrate
it
Reason's relation to the world we
compare
to streamlets rivers
and creeks
in their
course to-
wards great
33.
and the ocean.
THE VIRTUE OF DISCRIMINATION.

others
is
One who knows

knows himself
is
clever,
but one
who who
enlightened.
One who conquers

conquers himself
is
others
is
powerful, but one
mighty.
One who knows sufficiency is rich. One who pushes with vigor has will, one who loses not his place endures. One who may die but will not
perish, has life everlasting.
34.
TRUST
it
IN ITS PERFECTION.
is
How all-pervading
on the
left
the great
Reason
It
can be
and
can be on the
it
right.
life,
The
and
ten thouit
sand things depend upon
for their
is
refuses
them
not.
When
its
merit
it
accomplished
it
assumes
not the name.
Lovingly
nourishes the ten thousand
things and plays not the lord.
Ever
desireless
it
can
be classed with the small.

return
The
ten thousand things

It
home
to
it.
It
plays not the lord.
can be
classed with the great.
Therefore, the holy
man unto
death does not make
himself great and can thus accomplish his greatness.
35.
THE VIRTUE OF BENEVOLENCE.

holdeth fast to the great Form,
will
"Who
Of him the world
come
in quest
II5
For there they never meet with harm, But

find contentment, comfort, rest."
Music with dainties makes the passing stranger

stop.
But Reason, when coming from the mouth,

tasteless
is
is it
!
how
at,
It
has no
flavor.
;
When
looked
there
is
not enough to be seen
when
listened to,
its
there
not enough to be heard.
However,
use
is
inexhaustible.
36.
THE SECRET'S EXPLANATION.

is
That which
[first]
about to contract has surely been
expanded.
[first]
That which
been
is
about to weaken has
surely been
strengthened.
That which
is
about
is
to fall has surely
[first] raised.
That which
[first]
about to be despoiled has surely been
endowed.
This
is
an explanation
of the secret that the tender
and the weak conquer the hard and the strong.

[Therefore beware of hardness and strength
:]
As
the fish should not escape from the deep, so with the
country's sharp tools the people should not
become
acquainted.
37.
ADMINISTRATION OF GOVERNMENT.
Reason always practises non-assertion, and there

is
nothing that remains undone.

If
princes and kings could keep Reason, the ten
thousand things would of themselves be reformed.
While being reformed they would yet be anxious

stir
;
to
but
would
restrain
them by the simplicity
of
the Ineffable.
Il6
"The
simplicity of the unexpressed

of lust.
Will purify the heart
Where there's no And all the world
lust there will will thus
be
rest,
be blest."
II.
38.
DISCOURSING ON VIRTUE.
is
Superior virtue
virtue.
un-virtue.
Therefore
it
has
Inferior virtue never loses sight of virtue.

it
Therefore
has no virtue.
Superior virtue
is
non-
assertion and without pretension.

serts
Inferior virtue as-
and makes pretensions.
Superior benevolence acts but makes no pretensions.
The when no one responds to it, it stretches its arm and enforces its rules. Thus one loses Reason and then virtue appears. One loses virtue and then benevolence appears. One loses benevolence and then justice appears. One loses justice and then propriety appears. The rules of proSuperior justice acts and makes pretensions.
superior propriety acts and
priety are the semblance of loyalty
and
faith,
and the
beginning of disorder.
Quick-wittedness
is
the [mere] flower of Reason,
but of ignorance the beginning.
Therefore a great organiser abides by the solid
and dwells not

fruit
in the external.
in the flower.
He
abides in the
dis-
and dwells not
Therefore he
cards the latter and chooses the former.
II7
39.
THE ROOT OF ORDER.

have obtained oneness
pure.
From
of old these things
" Heaven through oneness has become

Earth through oneness can endure.
Minds through oneness
their souls procure.
Valleys through oneness repletion secure.
" All creatures through oneness to

called.
life
have been
And
kings were through oneness as models

stalled."
in-
Such
**
is
the result of oneness.
Were heaven not pure it might be rent. Were earth not stable it might be bent. Were minds not ensouled they'd be impotent. Were valleys not filled they'd soon be spent.
**
When
creatures are lifeless
who can
their death
prevent?
Are kings not models, but on highness bent,

Their
fall,
forsooth,
is
imminent."
Thus, the noble come from the commoners as their

root,
and the high
rest
upon the lowly
as their foun-
dation.
Therefore, princes and kings call themselves
orphans, widowers, and nobodies. Is this not because

they [representing the unity of the commoners] take
lowliness as their root
?
The
several parts of a carriage are not a carriage.
1 1
Those who have become a unity are neither anxious to be praised with praise like a gem, nor dis-
dained with disdain like a stone.

40.
AVOIDING ACTIVITY.
is
"Homeward
Weakness
Heaven and
Reason's course,
is
Reason's force."
earth and the ten thousand things
come from
existence.
existence, but existence
comes from non-
41.
SAMENESS
IN DIFFERENCE.
When
of
a superior scholar hears of

it.
Reason he enand sometimes
deavors to practise
When an
average scholar hears

it
Reason he
it.
will
sometimes keep
lose
When
an inferior scholar hears of Reason he

it.
will greatly ridicule
Were
it
not thus ridiculed,
it
would as Reason be
says
**
:
insufficient.
Therefore the poet
The reason-enlightened seem dark and black, The reason-advanced seem going back, The reason-straight-levelled seem rugged and slack.
The high in virtue resemble a vale, The purely white in shame must quail. The staunchest virtue seems to fail.
alert.
**
" The solidest virtue seems not
The The
purest chastity seems pervert,

greatest square will rightness desert.

" The largest vessel
is
IIQ
not yet complete,
The The
loudest sound
is
not speech replete,
greatest form has no shape concrete."

it
Reason so long as
able.
remains hidden
is
is
unname-
Yet Reason alone
good
for
imparting and
completing.
42.
REASON'S MODIFICATIONS.
unity; unity begets duality; duality
trinity begets
Reason begets
begets trinity
things.
;
and
the ten thousand
The
ten thousand things are sustained by
Yin [the negative principle]; they are encompassed by Yang [the positive principle], and the immaterial
Ch'i [the breath of
life]
renders them harmonious.

find odious, to be
That which the people
an
or-
phan, a widower, or a nobody, kings and princes select as their titles.
Thus, on the one hand, loss imloss.
plies gain,
and on the other hand, gain implies

I
What
others have taught
teach also.
;
The
but
strong
I
and aggressive do not die a natural death
shall
expound the doctrine's foundation.

ITS
43.
UNIVERSAL APPLICATION.
The
est.
world's weakest overcomes the world's hardenters

into
Non-existence
I
the
impenetrable.
Thereby
tage,
comprehend
of non-assertion the
advanin the
and
of silence the lesson,
There are few
world
who
obtain the advantage of non-assertion.
I20
44.
SETTING UP PRECEPTS.
which
is
"Name
or person,
more near?
is
Person or fortune, which
more dear?
Gain or
loss,
which
is
more sear ?
"Extreme dotage leadeth to squandering, Hoarded wealth inviteth plundering.
"Who is content incurs no humiliation. Who knows when to stop risks no vitiation,
Forever lasteth his duration."
45.
GREATEST VIRTUE.
"The
But
greatest perfection seems imperfect,

its
work undecaying remaineth.

is
The
But
greatest fulness
its
emptiness-checked,
work
's
not exhausted nor waneth."
"The
The
straightest line resembleth a curve;
greatest sage as apprentice will serve

will
Most eloquent speakers

Motion conquers
cold.
stammer and swerve.'
Quietude conquers heat
Purity and clearness are the world's standard.

46.
MODERATION OF DESIRE.
When
the world possesses Reason, race horses are
reserved for hauling dung.
When
the world
is
with-
out Reason, war horses are bred in the
common.
No
greater sin than yielding to desire.
No
greater
misery than discontent.

acquisitiveness.
No
greater calamity than

Therefore, he
121
who knows contentment's
content-
ment
is
always content.
47.
VIEWING THE DISTANT.

of the gate
"Without passing out
The
world's course
prognosticate.
Without peeping through the window
The heavenly Reason The further one goes, The less one knows."
Therefore the holy
contemplate.
man
does not travel, and yet
he has knowledge.
yet he defines
He does not see the things, and He does not labor, and yet he them.
completes.
48.
FORGETTING KNOWLEDGE.
He who
who
ish
seeks learnedness will daily increase.
He
non-
seeks Reason will daily diminish.
He will
is
diminat
and continue
to diminish until
he arrives
assertion.
With
non-assertion there
nothing that
it is
he cannot achieve.
When
he takes the empire,
always because he uses no diplomacy.
He who
uses
diplomacy
is
not
fit
to take the empire.
49.
TRUST
IN VIRTUE.
The holy man

hundred
possesses not a fixed heart.
The
I
families' hearts
I
he makes his heart.

;
The good
meet with goodness

for virtue is
the bad
also
meet with goodness;
good [throughout].
122
faithful
I
The
meet with
;
faith; the faithless
also
meet with
faith
for virtue is faithful [throughout].
The holy man

ises his heart,
dwells in the world anxious, very
anxious in his dealings with the world.
He
fix
universal-
and the hundred families

eyes.
upon
hirn
their ears
and
The holy man
treats
them
all
as
children.
50.
THE ESTIMATION OF
is life
;
LIFE.
is
Going
Three
forth
coming home
life
;
death.
in ten are
pursuers of
three in ten are
pursuers of death;
three in ten of the
men
that live
pass into the realm of death.
Now, what
life's intensity.
is
the reason
It is
because they
live
Indeed,
of his
life,
understand that one

travelling
tiger.
who
takes good care
when
on land
will not fall in with

sol-
the rhinoceros or the

diers,
When coming among

The
its
he need not fear arms and weapons.
rhi-
noceros finds no place where to insert

tiger finds
no place where
to
find
is
no place where
to thrust
The lay his claws. Weapons their blades. The reason

horn.
that he does not belong to the realm of death.
51.
NURSING VIRTUE.
all
Reason quickens
Therefore
creatures. Virtue feeds them.
Reality shapes them.
The
forces
complete them.
is
among
the ten thousand things there
none that does not esteem Reason and honor
virtue.
Since the esteem of Reason and the honoring of
CANON ON REASON AND VIRTUE,

virtue
is
123
by no one commanded,
Therefore
it is
it is
forever spontaall
neous.
said that
Reason quickens
creatures, while virtue feeds them, raises them, nur-
tures
them, completes
them, matures them, rears
them, and protects them.
To quicken
virtue.
52.
but not to own, to
make but not

is
to
claim, to raise but not to rule, this
called profound
RETURNING TO THE ORIGIN.

its
When
the world takes
beginning. Reason be-
comes the world's mother.
When
that he
is
he who knows his mother, knows

her child, and
turn keeps
in turn
when he who
to his
is
quickened
as a child, in
life,
mother, to the end of
he
is
not in danger.
When
he closes his mouth,
and
shuts his sense-gates, in the

;
end
of
life,
he will
encounter no trouble
but
when he opens
end
of life
his
mouth
and meddles with

be saved.
affairs, in the
he cannot
Who beholds his smallness is called enlightened. Who preserves his tenderness is called strong. Who
uses Reason's light and returns
home
to
its
enlighten-
ment does not surrender

is
his person to perdition.
This
called practising the eternal.
53.
GAINING INSIGHT.
little
If
have ever so
knowledge,
shall
I
walk
in the great Reason.

fear.
It is
but assertion that
must
124
The
great Reason
is
very plain, but people are
fond of by-paths.
When
^
the palace
is
very splendid, the fields are
very weedy and granaries very empty,
To wear ornaments and gay clothes,
to carry
sharp
swords, to be excessive in drinking and eating, to
have a redundance of costly

of robbers.
articles, this is the pride
Surely, this
is
un-Reason!
THE CULTIVATION OF INTUITION. "What is well planted is not uprooted;

54.
What's well preserved cannot be
looted!'-
By
sons and grandsons the
sacrificial celebrations
shall not cease.
Who
genuine.
cultivates
Reason
in his person, his virtue
is
Who cultivates it in his house, his virtue is Who cultivates it in his township, his Who cultivates it in his country, virtue is lasting. in the world, his virtue is abundant. Who cultivates
overflowing.
it
his virtue
is
universal.
Therefore, by one's person one tests persons.

one's house one tests houses.
tests townships.
tries.
By
By
one's township one
By
one's country one tests coun-
By
one's world one tests worlds.

I
How
Reason.
do
know
that the world
is
such?
Through
55.
THE SIGNET OF THE MYSTERIOUS.

possesses virtue in
child.
all its
He who
unto a
little
solidity is like
Venomous
reptiles
do not sting

him, fierce beasts do not seize him.
not strike him.
125
Birds of prey do
his sinews ten-
His bones are weak,

is firm.
der, but his grasp
He
does not yet know the

virility is
relation
between male and female, but his
strong.
Thus
his metal
grows
to perfection.
whole
day he might cry and sob without growing hoarse.

This shows the perfection of his harmony.
To know the harmonious is called the eternal. To know the eternal is called enlightenment. To increase life is called a blessing, and heartdirected vitality
is
called strength, but things vigorI
ous are about to grow old and
call this
un-Reason.
Un-Reason soon ceases
56.
THE VIRTUE OF THE MYSTERIOUS.

not talk.
One who knows does

does not know.
Therefore the
One who talks sage keeps his mouth
shut and his sense-gates closed.

**
He
His
will blunt his

ov.-n
own
sharpness,
tangles adjust
his
He
will
dim
own
radiance,
And be one with

This
is
his dust."
called profound identification.

is
Thus he
inaccessible to love and also inacces-
sible to enmity.
He
is
inaccessible to profit and inis
accessible to loss.
He
also inaccessible to favor
and inaccessible
honored.
to disgrace.
Thus he becomes world-
126
57.
SIMPLICITY IN HABITS.
;
With
rectitude one governs the state

;
with
crafti-
ness one leads the army

takes the empire.
with non-diplomacy one

I
How
do
know
that
it
is
so
Through Reason.
The more
restrictions
and prohibitions are
in the
empire, the poorer grow the people.
The more weapis
ons the people have, the more troubled
the state.
start-
The more
there
is
cunning and
skill,
the
more
ling events will happen.
The more mandates and
laws are enacted, the more there will be thieves and

robbers.
Therefore the holy

tion,
man
says
practise non-asserI
and the people
of themselves reform.
love
right-
quietude, and the people of themselves

eous.
I
become
use no diplomacy, and the people of themrich.

I
selves
become
have no desire, and the people
of themselves
remain simple.
58.
ADAPTATION TO CHANGE.
is
Whose government
perous.
unostentatious, quite unos-
tentatious, his people will be prosperous, quite pros-
Whose government
!
is
prying, quite prying,
his people will be needy, quite needy.
Misery, alas
alas
!
rests
upon happiness.
Happiness,
catas-
underlies misery.
?
But who foresees the

!
trophe
It will
is
not be prevented
What
ordinary becomes again extraordinary.
27
What
is
good becomes again unpropitions.
This be-
wilders people, which happens constantly since times
immemorial.
Therefore the holy
strict
man
is
square but not sharp,
but not obnoxious, upright but not restraining,
bright but not dazzling.

59.
HOLD FAST TO REASON.

As
to moderation,
If
it is
In governing the people and in attending to heaven
there
it
is
nothing like moderation.

it
is
said that
it
must be an early
habit.
an
If
early habit,
will
be richly accumulated virtue.

is
one has
richly
accumulated virtue, then there

If
noth-
ing that cannot be overcome.
there
is
nothing that
limits.
If
cannot be overcome, then no one knows his
no one knows his

If
limits,
one can possess the country.
one possesses the mother of the country [viz.,

This long
is
modcalled
eration], one can thereby last long.
having deep roots and

lasting
a firm stem.
this is the
comprehension
60.
To Way.
life
and
HOW TO
MAINTAIN ONES PLACE.

you would
fry small
Govern
fish
:
a great country as
[neither gut nor scale them]
If
with Reason the empire
is
managed,
its
ghosts
will not spook.
Not only
will its
ghosts not spook,
but
its
its
gods
will not
harm
the people.
its
Not only
holy
will
will
gods not harm the people, but
men
also not
harm
the people. Since neither will do harm,
therefore their virtues will be combined.
128
LAO TZE'S TAO-TEH-KING.
6i.
THE VIRTUE OF HUMILITY.

becomes the
great state, one that lowly flows,
empire's union, and the empire's wife.
The
wife
al-
ways through quietude conquers her husband, and by

quietude renders herself lowly.
Thus
a great state
through lowliness toward small states will conquer

the small states, and small states through lowliness
toward great states
will
conquer great
states.
Therefore some render themselves lowly for the
purpose of conquering
conquer.
others are lowly and therefore
A
to
great state desires no

;
more than
to unite
and
feed the people
a small state desires
no more than
;
devote
itself to
the service of the people
but that
both
may
obtain their wishes, the greater one must
stoop.
62.
PRACTISE REASON.
is
It
is
Reason that
beautiful
the ten thousand things' asy-
lum, the good man's wealth, the bad man's stay.
With
If
words one can

still
sell.
With honest
conduct one can do

a
more with the people.
man
be bad,
why should he be thrown away?
Therefore, an emperor was elected and three ministers
appointed
but better than holding before one's face
the jade table [of the ministry] and riding with four
horses,
is
sitting still
and propounding the eternal
Reason.
Why
do the ancients prize
this
Reason
Is
it
not,

say, because
129
sin-
when sought
it is
obtained and the
ner thereby can be saved?
Therefore
it
is
world-
honored.
63.
CONSIDER BEGINNINGS.
Assert non-assertion. Practise non-practice. Taste

non-taste.
little.
Make
great the small.
Make much
the
Requite hatred with goodness.
Contemplate a
a great thing
difficulty
it is
when
it is
easy.
Manage
when
small.
The
world's most difficult undertakings necessarily
originate while easy, and the world's greatest under-
takings necessarily originate while small.
Therefore the holy
man
to the
end does not ven-
ture to play the great, and thus he can accomplish his

greatness.
As one who
lightly promises rarely
keeps
his word, so he to
whom many
things are easy will
necessarily encounter
many difficulties.
Therefore, the
holy
man
regards everything as
difficult,
and thus to
the end encounters no difficulties.
64.
MIND THE INSIGNIFICANT.

at rest is easily
is
What
still
is
still
kept quiet.
has not as yet appeared

feeble
is
easily prevented.
What What is
scant
is
easily broken.
What
exist.
is
still
easily dispersed.
Treat things before they

before disorder begins.
Regulate things
The
stout tree has originated

is
from a tiny
rootlet.
tower of nine stories
raised
130
LAO-TZE
TAO-TEH-KING.
by heaping up [bricks
of] clay.
thousand miles'
journey begins with a foot.
He
not.
that
makes mars.
He
not
;
that grasps loses.

;
The holy man does
make
therefore he mars
He
does not grasp
therefore he loses not.
The
people when undertaking an enterprise are always

near completion, and yet they
to the
fail.
Remain
careful
fail in
end as
in the
beginning and you will not
your enterprise.
Therefore the holy
man
desires to be desireless,
and does not prize

learns, not to
articles difficult to obtain.
He
be learned, and seeks a
home where
multitudes of the people pass by.
He
assists the ten
thousand things
in their natural
development, but he
does not venture to interfere.
65.
THE VIRTUE OF
who were
SIMPLICITY.
The
ancients
well versed in Reason did
not thereby enlighten the
people
they intended
thereby to
If
make them
simple-hearted.
people are
difficult to
govern,
it is
because they
To govern the country with smartness is the country's curse. To govern the country without smartness is the country's blessing. He who knows
are too smart.
these two things
is
also a
is
model
[like the ancients].
Always
to
know them
it is
called profound virtue.
Profound
virtue, verily, is deep.
Verily,
it is
far-
reaching. Verily,
it
to everything reverse.
But then
will
procure great recognition.
I31
66.
PUTTING ONESELF BEHIND.

and oceans can of the hundred valleys
to their excelling in lowliness.
That
be kings
rivers
is
due
Thus
they can of the hundred valleys be the kings.
Therefore the holy man, when anxious to be above

the people, must in his words keep underneath them.
When
anxious to lead the people, he must with his
person keep behind them.

Therefore the holy
ple are not burdened.
suffer alting
man
dwells above, but the peois
He
ahead, but the people
no harm.
Therefore the world rejoices in extiring.
him without
Because he
strives not,
no
one
in the
world will strive with him.
67.
THE THREE TREASURES.

me
great
;
All in the world call

unlikely.
but
resemble the
Now a man
would
is
great only because he resemlikely,
bles the unlikely.

lasting, indeed,
I
Did he resemble the

his mediocrity be
I
!
how
have three treasures which
preserve and treas-
ure.
The
first is
called compassion.
The second
is
called economy.
The
third
is
called not daring to
come
in the
world to the
;
front.
The compassionate
;
can be brave
the economical can be generous
those
who dare not come to the front in the world can become perfect as chief vessels. Now, if people discard compassion and are brave
132
if
they discard
economy and
are generous
if
they dis-
card modesty and are ambitious, they will surely die
Now,
torious, to save
the compassionate will in the attack be vic-
and
in the
defence firm.
Heaven when about
one will with compassion protect him.

68.
COMPLYING WITH HEAVEN.

is
He who
who
cels in
excels as a warrior
is
excels as a fighter
not wrathful.
conquering the enemy does
He He who exnot strive. He who

not warlike.
excels in employing
men
is
lowly.
This
is
called the virtue of not-striving.
This
is
called utilising men's ability.
This
is
called comply-
ing with heaven
since olden times the highest.

"I dare not
act as
69.
THE FUNCTION OF THE MYSTERIOUS.
military expert used to say:
host [who takes the initiative] but act as guest [with

reserve].
I
dare not advance an inch, but
withdraw
afoot."
This
is
called
marching without marching, threat-
ening without arms, charging without hostility, seizing without weapons.
No
enemy!
greater misfortune than making light of the
When we make
though we had
light of the
enemy,
it
is
almost as
sion].
lost
our treasure
[compas-
Thus,
if
matched armies encounter one another,

is
the tenderer one
sure to conquer.
Canon on reason and virtue.
133
70.
DIFFICULT TO UNDERSTAND.
to
My
words are very easy
understand and very
easy to practise, but in the world no one can understand, no one can practise them.
Words have an
[viz.,
I
ancestor
is
Deeds have
a master
Reason].
Since he
not understood, therefore

are
am
not understood.
Those who understand me
few,
and thus
am
distinguished.
Therefore the holy

his
man wears
wool, and hides in
bosom
his jewels.
71.
THE DISEASE OF KNOWLEDGE.

that
is
to
To know the unknowable know the knowable that is

Only by becoming sick
elevating.
Not
with-
sickness.
of sickness
we can be
is
out sickness.
The holy man
is
not sick.
is
Because he
sick of
sickness, therefore he
72.
not sick.
HOLDING ONESELF DEAR.
If
the people do not fear the dreadful, the great
dreadful will come, surely.
Do
then
it
not render their lives narrow.
Do
not
make
their lot wearisome.

will not
When
it is
not
made wearisome,
himself but does
be wearisome.
Therefore, the holy

not display himself.
man knows
He
holds himself dear but does

the latter and
not honor himself.
Thus he discards
chooses the former.
134
73.
DARING TO ACT.
;
Courage,
age,
if
if
carried to daring, leads to death

life.
cour-
not carried to daring, leads to

is
Either of
these two things
sometimes
beneficial,
sometimes
harmful.
"Why Who
't
is
by heaven
rejected,
?
has the reason detected
"
Therefore the holy
man
also regards
it
as difficult.
it is
The Heavenly Reason

conquer.
It
strives not, but

it is
sure to
It
speaks not, but

it
sure to respond.
It
summons
tiently but
not, but
is
comes
of itself.
works pa-
sure in
is
its
designs.
It
is
Heaven's net
but
it
vast, so vast.
wide-meshed,
loses nothing.
74.
OVERCOME DELUSION.
how can
they be
If
the people do not fear death,
frightened by death?
If
we make people
[still]
fear death,
if
and supposing some
would
venture to rebel,
we
seize
them
for
capital punishment,
who
will dare?
kills.
There
is
always an executioner who
Now
to
take the place of the executioner

the place of the
takes the place
who kills is taking great carpenter who hews. If a man of the great carpenter who hews, he
will rarely, indeed, fail to injure his hand.
I35
75.
HARMED THROUGH GREED.

;
The people hunger because their superiors consume too many taxes therefore they hunger. The
people are
difficult to
;
govern because their superiors
therefore it is difficult to govern. are too meddlesome The people make light of death on account of the intherefore they make tensity of their clinging to life
;
light of death.
He who
esteems
life.
is
not bent on
life is
worthier than he
who
76.
BEWARE OF STRENGTH.
life is
Man
dies he
during
is stiff
tender and delicate.
When
he
and
stark.
The
ten thousand things, the grass as well as the
trees, are
while they live tender and supple.
When
they die they are rigid and dry.
Thus
of
the hard and
the strong are the companions of death.
The tender
and the delicate are the companions

Therefore, he
quer.
life.
who
in
arms
is
strong will not conit is
When
a tree has
grown strong
doomed.
The strong and
the great stay below.
The tender
and the delicate stay above.

77.
HEAVEN'S REASON.
like
Is not
Heaven's Reason truly
stretching a
it lifts
The high it brings down, the lowly Those who have abundance it depleteth
bow?
;
up.
those
who
are deficient
it
augmenteth.
136
Such
is
Heaven's Reason.
It
depleteth those
deficient.
who
have abundance but completeth the
Man's Reason
is
not
so.
He
depletes the deficient

is
in ordr to serve those
who have abundance. Where

for serving the
he who would have abundance

It is
world?
the
man
of
Reason.
Therefore the holy
man
acts but claims not
merit
he accomplishes but he does not linger upon
it,
and
does he ever show any anxiety to display his excellence?

78.
TRUST
is
IN FAITH.
tenderer and more delicate
In the world nothing
than water.
In attacking the hard and the strong

it.
nothing will surpass

takes
its
There
is
nothing that herein

the strong, the
is
place.
The weak conquer
tender conquer the rigid. In the world there
no one
it.
who does
not
Therefore the holy
know it, man
but no one will practise

says
:
"Him who
the country's sin
makes
his,
We hail
As king
as priest at the great sacrifice.
Him who
the curse bears of the country's failing
of the
empire we are hailing."
True words seem paradoxical.
79.
KEEP YOUR OBLIGATIONS.

is
When
a great hatred
reconciled, naturally
some
hatred will remain.
How
can
this
be made good?
137
Therefore the sage keeps the obligations of his

contract and exacts not from others. Those
virtue attend to their obhgations
virtue attend to their claims.
;
those
who have who have no
Heaven's Reason shows no preference but always

assists the
good man.
80.
REMAINING IN ISOLATION.
let
In a small country with few people
there be
aldermen and mayors who are possessed of power

over
men
but would not use
it.
Induce people to
grieve at death but do not cause

distance.
them
to
move
to a
Although they had ships and carriages,
they should find no occasion to ride in them. Although

they had armours and weapons, they should find no occasion to don them.
Induce people
to return
to [the old
custom
of]
knotted cords and to use them [in the place of writing], to delight in their food, to be
proud
of their
to rejoice
clothes, to be content with their homes,

in their
and
customs
then in a neighboring state within

the
sight, the voices of
cocks and dogs would be
within hearing, yet the people might grow old and

die before they visited one another.
81.
PROPOUNDING THE ESSENTIAL.

;
True words are not pleasant

not true.
pleasant words are

;
The good
are not contentious
the conten-
138
tious are not good.
The wise
not.
are not learned
the
learned are not wise.
The more he does for others, the more he owns himself. The more he gives to others, the more he acquires himself.
The
holy
man hoards
Heaven's Reason
is
to benefit but not to injure;

is
the holy man's Reason
to act but not to strive.
TRANSLITERATION OF THE TEXT
SZE-MA-CH'IEN ON LAO-TZE.
,sz'
835,
[ssTi]
X|BT
Jiiang 189, [hsiang] county,

/{:'/
mi
'ma
571,
fs'ten 980, {ch'ien)

'shi 760, (M/7i) Historical
/ n^
JjJL
458, (Â'i<)
I
jan
287, {^?n)
f
)
the good man's bend

[of]
7/ 518, village,
IB
ki' no,
[c/ii]
Records
7^
rn,
^'an
286, (/?) a
man,
'yl 1079, (je/f)
indeed.
lao 508, [of] the old

'/jz' 1030, [tzu]
philosopher
mfc
fh'ju'en iig, a tradition
sing' 810, [hsing) [His] family

7i 520, the
i/^z' 763,
m
m mi
^^ P^
tf"
Plum
gentry.
,f2'
835, (i3)
<y^
'/Ka 571,
jning
>/
600,
His proper name

[was] Ear.
720, (i^rr)
fs'ien 980, {ch'ien)

â*
^"
1032, (/2)
His appellation
[was]
yueh
1 130,
says
-J*
yfpt
l^feL
/i'^' 707,
Prince
>'a^ 1071, Positive principle
.^^
7ao
508,
The
old
Sj^
BM
|-|
j^r
764,
[By
[he
his]
posthumous
title
y,
7j3' 1030, (^2)
philosopher
yueh
130,
is]
called
/%
'
,cA^38, [was]
one
the bramble state
fan
849, the
Long lobed.
Plenty
<jKji
VA'K
'/t'a
94, [of]
,<rA.''
47,
{chou) In the state of

{shoii)
-Wp
436, [of]
the thistle
'j/(^
755,
he
was
in
charge of
1^^
AzVn' 201, (Aj/V) province,
Js'ang gô, the secret

shih,Tjo, archives
If 522, [of] grinding
142
^3^
JhH
kF]
i^r-
^chi 53, [chili) as their

^shi 760, (shili) historian,
'/i!/m
211, [ksiu)
mouldered.
'z
279, [a final particle]
iSlrJ^^
1079,
{j^/i)
indeed.
S
"l^
ttek 921, (^)

,ii'i
Alone
342, (cA/) their
III.
Confucius
)
?"
^ycn 1083, words

/ia/' 941, exist
"''^'
"YTi
Vjs' 1030,
j/i//t.
{fzii)
ZXl
Ijfe
768,
went
to
*TO
the state Plenty
of
H,
720, (^?-r) only.
BEI
,c/ieu
47,
[chou)
/PJo
jlfir
,tsia7ig^7, (Chiang) in order to
H^
'''f''^974. ('^/'/Â)
Further.
HH
ajm
TL^
^Jj^
'
' 1042,
Vi 520,
(7t/^)
consult
"Y*-
,kiun, 418, (chiin) the superior

7^2' 1030, [tzu) sage
on ceremonials
,^M 1118, with

'lao 508,
^^^
"H'
AVi 872,
when
obtaining
his
the old
,^'z 342, [chi)
.TZ*
'tsz' 1030, (^2)
philosopher.
^
H||
^j/// 759,
time
(^Ji?)
IV.
/jf//, 956,
then
-y.
*?Ltl
"Y*,
Hao
508,
The
old
^g
25;
sir,
kia' 353, [chia)
he rises;
7m'
1030,
(J'z^J)
philosopher
:
>K /" 717.

"H*
^fe
Bit
^^
3(^^
,^'2'
[when] not
yiich^
130,
said
(/z?<)
^cA 872, obtaining

342, (chi) his
759,
7j2' 1030,
.rz<'
You,
j^Cl
~^-'
817, [shuo) of
whom
.^''"'
time,
^r^w 1083,
'chi
you speak
'^^^'. 956, (tse)
then
~to^-
^^ the ones
tp'ang
661, [like] a drifting
plant
'/ 511, he
'-'''
11 *
,^'^342, {chi] these
^C
ffjj
is
carried about
Jan
J^f
286, (yVw)
men
719, {err)
and
>
125,
and
[ku) their
o
bones
-
Jiingioy, (hsing) wanders.
Bt
,û
pi^
âA, 454,
,,4/az'358, (c/iieh)
altogether
iA n
'
.wu
1060,
'/
278,
have
^wa7i 1041, (w?) heard
TRANSLITERATION.
ij^
.chi 53, {chih]
it,
143
358,
(<r/i/V/j)
-Ey
//a/
all
T^
J3fi
.//a^ 524, a good

434,
^
J^v
JUL.
.wa
^''/'.
1059,
have no
use
M'â
Jjai
merchant
i092> [yi)
.jAa 736, [shen] deeply

,//rt^ 950, conceals [his treasjohî<jQ>, [jo]
"t^
,yn
11 18, to
JZ.
L/^
Viz' 1030, (/zk)

_!-/;/
the sir's f (viz., your)

I
J>Y
as
if
53,
(chih)
/bH.0'
}^ ^
hU
227, (hsii) [his
house were] empty.
J^ O ^
^Sl
bly
Z^''*" 735.
[-f/'?")
person.
â*
~]r"i
,*/ 418, (chiin)
The superior
îvu 1060,
Vjz, 1030, (isu) sage
5;<'
817, [shuo) that [rel. pron,]
J^tX
shins' 772, [skeng] of perfect
communicate
OTS
^jJS'
^Â. 871,
(/?)
virtue
[in]
jBti
,y"
/t<2(?'
326,
ûng 1146,
><?' 582,
countenance
Vjz' 1030
(/ziJ)
to
you
9S
yf
[and] outward
mien
-44*
joh,'2(j6, ijo)
'^J
..^^
iA/' 762,
719,
(.tjk)
V in this
)
joh^'2^,
[Jo)
resembles
jffi|
120,
the stupid.
VII.
Srt
J'"^'
(''''')
and
PH
Let depart
)
(
'z
278, that is all.
* ^
î
-i' 445, (chii)
vni.
V
'tsz'
Vm'
.
1030 [tzu)
* '
^,
the
(viz.,
*
sir's
-'
'chi 53, (c///A)

,/t/a>
r
)
your) "
.
Confucius
1030' [tzu)
368, [chiao]
haughty
'^'zi
445, [ch'u]
departed.
'k'i 348, air.
11
many
wishes,
7ctV' 1054,
He addressed
younger
followers
:
,/)
gog, [your]
S^
yuh^
1139, (>')
H 6 H
1^ i^ ft
m ^
|^
ii' 879, his
'tsz' 1030, (/z)
fa/' 849, [your] aflfected

seh^yzy,
'yii 1 125,
[sS)
yueh,
1130,
saying
^T*
colors.
t^
'niao 632,
The
birds
and
[your] exaggerated
^T(' 1060, I
în
101,
chi' 61, (cA/A) intentions.

shi' 762, (w)
^
i^
chi
53, (fA/A)
know
they
*'z342, [chi)
These
jtang 616,
(?.g')
can
144
LAO-TZE
TAO-TEH-KING.
Pj
,i
-/feV
f^ Q^^'
yg
^5
501
'36, fly.
425,
"^lii iiig.
The
fish
J[Jj[
V278,
,a///i047,
f
)
e can
û 1060,
j^^^' 53.
^K
know
they
make
[chih)
^W
3s
*JC^
A^95i. arrows.
M"
.^'^
342.
('^''"')
HH
]^tt
-
âng 616,
4>'"'
11
[ni7ig]
can
(t/z/"
60, [chih]
With reference
12,
swim.
,yu 1118, to
Sfr
-
sheu
756,
The beasts
Sg
Fl
/mk^
567,
the dragon
I
*j
^m
,<r///
1060, I
û 1060,
/z^/z. 717,
.3Cp
53, [chill)
know
they
^K
Hp
jXt|
'
[pu) not
H
Hp ^t
>
.A'/342, [chi)
^nang
616, (ning)
can
.."""S 616, [ning) can
,<:A/ 53, (irAz7!)
know
his
Vj^ g6i, run.

'i
H"
.A'z 342, (chi)
,0
^fe
ffi[^
jhing 772,
[shSng) bestriding
y"";?" 155, the

jittn
1
wind
^fc
7jf?< 961,
For the running
^=4^
142,
[and] clouds
;jy
1p|*
V/;^38, ones
jfjj
''^''
>''' 719. [err)
and
425.
I*
Vâw^ 741, ascending

/.'^ 897,
ta
^Su
.278.
jW**. 1047,
"JC
Heaven.
make
nooses.
"**
AUU
1060, I
^9
7|^
;Jy
'wang
1044,
>^^
kin 398, (rAz) at the present

zV/z.
/"'
1112
For the swimming
293,
t/'^)
day
,^-4^ 38,
ones
H
^'
.û
y^zV' 385, [chien)
saw
pT *
JUJ
^"425,
I
Va<? 508,
the old
>
one can
V278
jWif/ 1047,
make
"^
-^
flying
4 o
Vj^s' 1030, (^2z<)
philosopher.
/'342,
[chi)
[Might] he
Jun
Jei
566, nets.
jHB
^yiu 1112, be like
136,
For the
SB
}ung 567, the dragon?
'chi 38,
ones
3fl5Q>''-' 1078, [query.]
TRANSLITERATION.
XI.
XIII.
H5
The
frontier
*'
JZ.
fao 508, the old
^^
CT^
"iU'
livjan 472,
'tsz' 1030, [tzii)
philosopher
li"g' 546. oflScer

!y'
'h'z
1
1^
?^*
i
811,
practised
102,
Yin-H'i
/rto'
867,
reason [and]
1^
|-|
:8o, /;')
Wn
"H-
/M.871, virtue.
,*'/342, (c/i/)
_)'KÂ 1130,
said:
His
doctrine
Vjz' 1030, (^2k) you, sir,
^3t
A/<7A, 209, {hsiao)
It^
Jsiang- g6y,
{c/ii'an^]
ZTe goinfi
IM
Fl
V 278,
/j-z"'
in
^^
/T^-
^/
'2
1103, to
withdraw
1031, ;^z) self-
279, [a final particle].
^S
4Hr
V'"
II03'
concealment,
not having
CB
^gj
Ji'iang
-ifi^,
[chiang]
urge
û'M 1059, [and]
/^// 1047, for

'^(7 627,
^f^
jning
600,
name
^^
.2m
me
compose
Ôt
^CSr
C^î 10+7, consists

vju 1062, aspiring after.
XII.
chu' 90, to
774,
g^Q,j/n<
a book. XIV.
/Pj
He B9
.^" 437>
('^'^"i
Hs
sojourned
<rA* 47, (cA>)
in the state of
Plenty
'^/w 413, {chiu) for a long time
.cAz 53.
{'^'*'^)
J^ B. 7E
.^.
>iii8,
jA?'762, (Jf)
/<? 508,
then
>^
">^
the old
;^3)
be
[did].
Î. v^- 1030,

[pre-
philosopher
H >U
ffil
kien' 385, (cAzVw)

c//? '
47,
He saw
saged]
^5^
^^j
,^Rt
'waz' 612,
thereupon
{phou)
/PJ ^5^
the state Plenty
of
cAk' 90,
composed
book
/Az" 53, [chih) of
shu
774, a
tJ
shwaiyS5, the decay

'wrtj 612,
'jAa^ 741, of a former

hia
183,
^T
i^K
'
then
r^
(Aa) and a latter
^"^'
^^' ' consequence of it
Tâ
./'zVn 690, part
A*
"/t'ji
445, (cA'ii)
60, (ckt'/t)
he departed
=y
^S"
^v;/ 1083, discussing

i'a<?'
I^
^1
cAr
and came to
867,
Reason
Virtue
tnuan
i{jz,
the frontier.
:^^
/Â. 871, [and]
146
fhi
53, [chih]
^
]*
-ft
of
^F*
Ig^
'k'ii
445, (c/2') 603,
he departed,
not [one]
i' 282,
the concepts
woA,
(>(?)
'wK
1060, [in] five
^H
thousand
."^^'53.
MzAj knowing
^+*
.i?j'zV
980, (ch'ieti)
IBL
ytjt
/'z342 {chi)]iis
su' 817 {s/iuo) [place]
^^
=?
j,j'
1121,
and some
words
;
where
>'^ 1083,
p^Q.c/ia^
106,
he died.
ml
y^'- 719.
('''^)
and
THE OLD PHILOSOPHER'S CANON ON REASON AND VIRTUE.

^^ 'Lao
'tsz'
508,
The Old
Philosopher's
1^
ch'atig- 740, the eternal
1030, [tsu)
JLp. '^ô'
8C7, Reason.
iao' 867,
Reason
[iS)
^3
Pj
jning
600,
The name
can
teh, 871,
[and] Virtue
'A'o 425, that
^x
,cAz^(404) Canon.
tnitig 600,
be named
^p
'shang-yî, Former
^/z
136, is not
^
^^
fKang 740,
jning
600,
the eternal
T^g
,/'"' 6go, part.
name.
II.
ti'
879,
'
yih, 1095,
Chapter
i.
1059, Not-having 9^ ^K jning 600, name

^ti'?<
fhang
22,
^^
^{^
,/f'zV
897, [is]
heaven
^'z"
879,
and earth
f|'/V884, Realising
j^jâo' 867, Reason.
^
^pj.
.c/i/53, (/'^??)of
I.
's//2'
761,
1 1
{ssu) the beginning.
^^tao'
867,
The reason
/^
'37
13,
Having
Pj'^'o 425, that can

^jgf/ao' 867, be reasoned
^2 ming 600, name
J^
i^l
(Chapter
i.)
ti'ow'
1040,
[is]
the
ten
thousand
cvvv/z,
^pyVV
136, is not
1065, things
148
LAO-TZE's TAO-TEtl-KING.
^
o
,chi ^T [tzii) of
|7jl
[rh Tig, {err) but
-Q^ 'mu
605, the mother.
.^ r 281, different
j;^ jning 600,
V.
[in]
III.
name.
mjT ku' 434, Therefore
\^
nSt
cJiajig 740, eternally

z<7^^
'
[pj *
fung
933,
[Their] sameness,
is
=19 zf' 1054, called

\0'\Q,
not-having
^j'rt'
^|<^
1 1
39, desire
^
^?
o
.cAz" 53,
(^2m)
it
Âm^w 231, (Asw^w) mystery

Jiileii
278, thereby 4j^, [one] sees
||j3
fiwan
^? "^
231,
[hsiien)
The
mystery
,<:/i/
Jal
^^
,<;AV 342, its
53, (^^m) of
1 1 14,
^7
^p)
j53|
yiu'
again
mz'ao' 592, spirituality.
ch'ang 740, Eternally

'j'z'm
^'^^ Jiilen 231, [hsiien) a o tery.
mys-
^& cJiung'
/HJ*
1 1
108, {tsung) all
13,
having
^ wzzao'
âf^yii 1139. desire
I/j
592, spirituality
!^
278, thereby
.cAz 53, (/^m) of
Hn
JJIb fizvati 474, [one] sees
^wa?z 576, (wew) the gate
/p .
.t/zV 342, its
/TOW chiao' 371,
%
"*^
tr 879, VA' 721,

22,
_)
ilin?its.
Chapter
2.
:^ fihayig
J];L)
/-s'^'
1034,
526,
(i'^?<)
These
Rw
'Hang
two
^
;^
same
'yang 1072, Nourishing

,5/ia 735,
I.
[one's] person
^S* VA/
38,
things
j^
jjjj
t'u7iggzi< [are] the
"^fieji
"*p*
897,
cKuh
98, in origin
A/a' 183, {hsia) f
ô^ld,
(Chapters
1-2.)
"
TRANSLITERATION.
g^ fhie 358, [when]
4Prt
,c/r^'
J49
all
/H
ffiE
'j7
1 1
13,
existence
53,
know
^zi/z<
1059,
[and] non-existence
tually
-^^ V
^
586, beauty
(^S'z/^
"Wa siang 790, {hsiang) mu^f jshang 742, (sf ^) are proo duced.
P^
,c/i/ 53,
in its
^
^fi
fflr
^zf(?V
1047, acting as
586, beauty,
^^
^^
[there
nan
i'
,
614,
The
difficult
'z/;'
281 [and] the easy

790, [hsiang] tually
77, 27,
(<r//'<?^)
,5^'
834, (ssi/) then

is]
/fP fiiang
mu
zc/m'
1063, ugliness
^
o
/A'/w^
are perfected.
p*, V 278, only.
^^ ch'ang
The
long
^^
'tzuan 937, [and] the short
/j^ ,siang 790, (hst'ang) tually
mu-
g .cAzV 358,
ibtt
.c/ez'
[When]
all
1|^ hing
206,
{hsing) are shaped.
53,
know
r=| Âao 324,

~T
.
The
high
^fe shan'
752, goodness
/i/a'
183, {hsia) [and] the
low
790, [hsiang] tually
,chi 5^, [tzu) in its

^zt'^'
/Kg ^siang
mu-
^^
1047, acting as
1m
_ô
.ching 408, {ch'ueng) are

inclining.
^^
?vl
shan' 752, goodness

[there
^p
.j/
100,
Tone [and]
(sheng) voice
"Hl^ ,52^ 834, (s5z/) then
^^g ^shing
Jsg
ditt
']']\,
^
^^
is]
./' 717. not
^siafig 790,
y^ci-o
[hsiang) mutually (Ao) are har-
shan' 752, goodness
Îj o ^B|I
254,
monised.
ts'ien 981, [ch'ien]
S'-
278, only.
The before [and!
'^
jlfl
*
Aew' 175, (hou) the after
siang
790,
(Jisiang) tually
mu-
Aw' 434, For
PiB
(Chapter
2.)
SWZ' 826, follow.
I50
IV.
VI.
shi' 762, {ssii)
^F^ ,shang
Therefore
jj]j
742
(^rr)
^
jv,,
> /.
{sheng) He produces
278
773,
/rA 719,
and
'^^shang'
{sheftg)
the
/jpC jie^ 717, not /fe' '^y/w 1113,
holy
J\^Jan
j^^ VA'
286,
0) man
he owns.
94, dwells in
j^
flu
^zff'V
1047,
He
acts
9^ ^ze/w
1059. not1047, doing

53, (/2;5) in his
i'^'''
7^9- (^^^) a<i
^
^^*
^zt/^V
^\
o
^f)u 717,
'j6i,
not
(ssii)
J^ ,chz
s/i?"
*|3p shi'
Ijrj
he claims
764, (55i<) business.

207,
,kung
460, Merit
^^ ^2^
y^\
[hsing]
He
Jm^
_
Sî'if'S^ 77.
[ch'eng) he ac-
practises
^;pu 717, not.jyfw 1083,
.c/^z
complishes
/^/i 719, (fr/-)
[m
and
Q
V^
saying
^
^5
4/"
,c/i?;^
153. not
53, (/^) in his
437, he dwells.
chiao' 372, education

VII.
V.
^
hM
^^
The
ten thou-
^fu
142,
Forasmuch
zvan' 1040,
zi'z^/'
[#
j\
zt,^/ 1049, just [as]
sand
1065, things
.i^?<
717, not 437,
'I'p /5o/i 1005, arise
jg"
o
.c/^
he dwells
^1^ ,yen
1082, there!
5^
1^ ^P
"
s/iz''
762, (ssii)
\
ml
therefore
/r/z 719, {e7-r)

,i>w 717,
and
JEi V278.
^/z^ 158, not
^\
not
fs'z' 1033, (Izii)
he refuses
[them].
c/i'^V
445, he departs,
o
2.)
(Chapter
TRANSLITERATION.
151
'
tr
879.
III.
jsayi 723,
Chapter
3.
y^\ ^fU
717,
Not
^^
fhangzz,
^ngayi 620,
ÔTiVi
^P
Keeping
at rest
chicn' 385, seeing

'k'o
^
^
Pj
425,
1
[that
which
able
is]
597, the people.

I.
wK
yi'i
138, [to elicit] desire,
^
^^
'^'*
i
.^M 717, Not
i
{hsang)
alting
.;,..,<.... cases
(hsifi)
shang'
yizVw
741,
ex-
)]\ sin 8c6,
the heart
^^
197,
{hsieti)
the
/f> ,/ 717, not
ô
ira
'shz y6i, (ssii)
worthy
causes
SI,
/rcaw' 570, to
be disturbed
B3. ^?m>i 597, people
^>
^5l '*'^-
.^ 7171 not
^chdfig 29, (/seng) to
late.
II.
-j^ shV
emu-
762, (ssi/)
V
Therefore
JH'-78,
a^ "^^
yV
. .
skaTig' 773,
(she)ig)
the
holy
y^N
.EH.
,^?^ 717,
,
Not
yaw
.c/2i
286, (7V)
53, (/2?<) of
man
^3
kzc'ei
'
484, prizing
difficult
^
Va ô
J^"^
ffiffe
,aw 614, the

ie/i,
c/2/' 59,
(chih) the govern
ifMi
872,
(Z'c)
to obtain
ment
Jiii
227,
(/isrt)
empties
[the peopie's]
^
^'
1^
.c/i/ 53,
(/^?^0
of
Jal
,:///
342,
their
(/isz'fi)
/ewo' 256, treasures

's/^^'
r^
}\\
o
^sin 806,
hearts,
761, (ss^/)
causes
"PI*
s/i27i
769, [and]
342, their
fills
F2t ^z/ 597, people
JeL
jlQ
o
c/i'i
Xp
jS
</" 717. ot
^zt'^V
,//i 151,
1047, to
commit
S^
Jal
(Chapter
3.)
j'o/i
stomachs, [the inner the soul] 295, (yo) he weakens

;
too' 868,
theft.
,c/iV 342, their
152
chV J^ o
956, (^s^) then
6i, {chih) desire [but]
11
4B3:
^s^''^,
vK
S^'^f^^S 366, strengthens

their
zt/M
1059, there
is
nothing
^^^ fKi 342,

kuh
/K
^r^
fu
717, not
{chih) governed.
454, bones.
c/iz" 59,
^T
B^
^l
4pn
ch'ang- 740,
Always
he causes
ic
tV
879,
-
^^ 'shi j6i,
(ssii)
H
Su
SS
52" 836,
Chapter
4.
^wzjw 597, people
fhang 22,
^zfM 1059,
zf M 1059, not
Not having
.cAz* 53,
(chz'h) to
know,
W
^|ij
^yuen 1133, source.

I.
^W
o
^zt/M
1059, not
138, to
;5s!4>'m' 1
be desirous.
âo' 867,
Reason
109, i^t'sung) [is]
4^ 'shi 761,
:^ J'u
4:0
'^'^^
(ssu)
He
causes
fh'ung
empty,
142, those
53' (^''"'^^
|At
VA
719, (err)
1
and
employing
knowing
B3 jMM^
149,
in
^^ 'cAe 38,
^[f 'Aaw
ones
y^
o
fhi
53, {tzit)
it
'A^ ^fu 717 not

312, to dare
1047, to act,
(>'e/i)
^^
/^
^ffl[
Azfo, 259, apparently
,/m 719,
[it is]
not
^^
njt.
^zi'dfz
^ying
jywew
106, exhausted.
'_ye
1079,
indeed.
113I1
Profound
is]
[it
"S^ hu
VI.
224, {hsi)
Oh
^^
^z;^z
1047,
[When] he does
liH
^^"
^37'
^^'^"^ ^*
resembles
^ffi^zt/w 1059, not-
â "^
(Chapters
3-4.)
zuati, 1040,
the ten thou-
sand
3X/A, 1065, (zi^w) things
'^ ^zf eV 1047,
doing
TRANSLITERATION.
153
V^
fihi 53, (tzu), of
shui 781,
^
Jj',
whose
fsiuig 1021,
{Chung) the
ancestor.
j^
/>'"' 53-
(''^)
^
o
7J^' 1030 {Izii) son [it is].
II.
^t^ /sV
^&
1004, It blunts
siang'
792,
{hsiang)
It
seems to be
^"'''
.f/fV 342. its
[own]
[cods
^Sfjv.i' 302, sharpness.

o ^fi^ ,c/!r^ 359, It unravels
"ti*^ ,cA'z
j^
.<^'''"'
53. (^^)
^Y^ s/f
^4'
799,
{hsien) antecedent.
342, its [own]

129, (/"fw) fetters.
It
2L â
o
^
H
^'^^
^z"
879
T^n
Âzi'o 254,
harmonises
[own]
light.
-wu 1060,
Chapter
5.
"tf //tV 342,

->J^
its
fhang
hii 227,
22,
Jzzuang 478,
'
t^
t'ung 933,
It identifies it-
Emptiness's
149. function.
Ipj
self
.<^''''2"
with
M
^?
ycff'
j3l
lEei
342. its
[own]
I.
cJian 20, {chin) dust.
/'/f 897,
Heaven
^
Jg ^saw' 12, It tranquil -^ hi ijg. [hs/) Oh!
is
// 879, [and] earth

,^M 717, are not
^C
/f
V\]
yaw
'?
287, {je7i)
humane.
tJJ s2"
837, {ssii)
296,
(y<7)
it
seems
278,
They regard
the ten thou-
^^joh,
XZ.
o
like
ts'tttt
1020, to remain.
I
P^ Mn
gj^
'^3
tcaw' 1040,
sand
tcuh^ 1065,
^zi-'ez'
(zfz^)
things
q*
f^
zi'ii
1060,
1047, as
,/m 717, not

.cA? 53, {c?ii7i)
^7
know
Jfrl
(Chapters
4-5.)
/5'm 91, grass'/e^z/
T^
329, {ko) dogs.
154
<^\ ,^w
717, not 458,

it
Spf shang-'
773,
{sheng)
The
j^ o
,<^^'m
collapses.
^jfj /Mw^' 932, It

IJjT 'rh "Jig, {err)
moves
and
J\ jan
^V* iP^
*j
286, (/(?)
is
man
717.
not
^^ '^
humane.
|T| o
1126,
more and more
o
l/)
|f^
i/aw 287,
{/.?)
ch'iih^
98 issues.
i
278,
He
regards
^5
'â/ 707, the
/o 909
^yen 1083
777,
hundred
.^
>
)
gossip
71^
sing' 810 {hsing) families.
@
^K
4p1
^^'sJiu
,weV 1047, as
2's'z<
(s;<)
frequently
^^
in
,
ch'iilng 420, is exhausted
91, grass-
o yi\,pu
I--'"
717,
Not
^fz< 329, (Atom) dogs.
^^7> likely
III.
Âi 'shew
755,
(5/i02/)
will
he
the
j^
^2
fien 897, Heaven

/?'
keep
filling
105,
rp
o
(tsung)
879, [and] earth
middle [path]
/^
^J^ viy
,c^2 53, (if^w) of
[between]
|hJ fliicn 381, the space,

,c/iV 342, it
^
^?;J
^z'
879,
luh, 562,
Chapter
6.
>'"<
1 1
12, is like
unto
*^
'
>
a bellows
j:h'ung 77
The completion
"^^ yoh,
1117, (>'o)
224, indeed.
siang' 792 of form.

I.
3^ ye^<
/I^
IV.
<|^
is]
'^M 453,
The
valley-
/^M 227, (As) [It

'^r-^
empty
nffl
shdn
737, {shen) spirit
mj
719, (err)
and
^
(Chapters
5-6.)
./ 717. not
'
TRANSLITERATION.
155
3^
o
'sz'
836, (ssit) dies.
J^
On ^? "^^
{fcip
s/n" 762, (ssii) This

^*^^''
'
%
J-
tr 879.
ts'ifi,
987
22,
Chapter
7.
'54'
'^
called
:^
mysterious
fhang
yi/Vfw 231, (hsiicn) the

'
/'/ 697,
woman.
gg /ao
4]U.
869,
Dimming
478, radiancy.
fiwang
I.
"^**
^?
/^/V<'
231,
(/i5iV<>w)
The mys-
terious
'^'/;2
^?
^f
/'zV?;
897,
Heaven
jtK
697,
woman
ch'ang
ti'
^
P^
j
27, is eternal,
'chi 53 {tzix) of
^
o
879, earth
^waî 576, {men) the gate,

762, {ssii) this
/^ xhiu
I
413,
is
lasting.
gf sAr
^?
i"/^ 897,
/2
Heaven
sH weV
1054,
is
called
^?
^
P/r
'
879, [and] earth 817, (/fs^/o)

\
/'zVw 897, [of]
heaven
s/<'
thereason
^^\ tV
879, [and] earth
jM
'2
278,
why
aU
kS
/f
,yta 317, (A^) the root.
tt^ /zaw^ 616,
""
HI.
{neyig)
[they] are able to be
.^^ ^ch'ang
27, eternal
^7W/Wj 593, Continually,
R
/f
Vs'zV 974, (chieh)

.c/izw 413,
and
mien
593, continually
{ji)
it
lasting
^^
yoA, 296,
seems
^
o
rij
cAc 38, that

'/
î^ ts'un 1020,

ffl jvww^'
to remain.
278, is
because
^
^jKj
1 149, (7^) In using

it
"H*
c/i'/
342, they
.cAz"
53, {tzu)
/Tv >/"
./ 717. [there
ch'i'n is]
717. [do] not

(^-Jw)
no
F^
/5^" 1031,
themselves
402, effort.
^
(Chapters
6-7.)
sh'ang 742,
(i/'-'O/Ô ^'ê
156
LAO TZE'S TAO-TEH-KING.

434, that is the reason.
kit'
^na/ig-
616 (nen^) [They] can
^ ^
*o
JJ^
,-û 1059.
.S2'
is
ot
self-inter
835.
(ssm)
c/i'a//^ 27, eternally
3? x>'^
live.
-^w'
4
&,
ested ? 1078. [Particle of inter-, -grt rogation.] ,P(J

434. Therefore
^shang 742, (sheng)
Hg
M?
s/z?' 762, (ssw)
^
>
nang
616 {neng) [he] can
ch'ing 77, [ch'Sng) accomplish

^c/i'e'
Therefore
îq^
342, his
'^78.
45/
S2^'
835, [ssu) self-interest.
shdng"
773,
(sJieng)
the
holy
A m
Mr
^ya?/ 286, (y^w)
man
A<'w' 175,
[hou) puts behind
Ha
^/'
879,
^ch'i
342, his
^skafi 735, (sken)
person
J^ pah, 647, ^^ fhang 22,

.^'
Chapter
8.
^rh
719, (ifrr)
and
37A, 281,
Easy by
,shan 735, (s/ien) [his] person

,5Z^ 799, [hsieti)
^t'a^' 1037,
*&
I-
sz^' 809, nature.

I.
comes
to
the front.
[He] rejects
'shang
741, Superior
cAV
342, his
*'S^ shan' 752, goodness

pSj*
7'o/j,
s/â 735, (shen) person
296
(ye)
resembles
m
a
/r/i 719, (i-rr)

,s/ia?i
and
yTT^ 'shutySi, water.
735, (sken) [his] per-
^V
'sAz^' 781,
Water
good
son
Js'iD! 1020,
,^// 136, Is
'i
is
preserved.
Sa
jggj
s7ian' 752, well (in a
way)
it
not
tE|J // 521, benefits
278,
because
zfaw* 1040, the ten thou-
sand
,cAV 342, he
^1
(Chapters
7-8.)
w?//', 1065, things
TRANSLITERATION.
êrr) yet ijy l^h 719.
157
"^
^^
it
^yen 1083, In words

5/!a' 752,
it
/j\ ./w 7 1 7' oot
chooses
^J 'o
1^
fihang
29, {tseng)
quar-
rels.
*ch'u 94, It dwells in

(tstifig) all
^ ^^ ^ ^p
s/w' 807, (/is/w) faith.
o
ching' 76, (chen) In govern-
ment
5/m' 752,
<:/'
it
chooses
^^ cAwK^ 108,
yi
jjjj^
59, order.
^yaw 286, (Jen) the people

.cAz 53, [tzu) their
shi' 764, (55) In business
.*^
B?"
^K
which
S/â 752,
it
chooses
s?/ 817, [hsuo) place

zvu' 1063, is loathed.
^z^'
1^
^m\
nang
616,
{neng) ability
3i
o aAt
tujig' q},2. In its
movements
434, Therefore
333,
1 1
^^
p3p
shan' 752,
//iz 759,
it
chooses
time.
^g
^p
,Ci^z
it
approaches
(.ysz?)
[rhythm]
,yU
18, to
2^
^5 ^^
âo' 867,
Reason.
^^ ^2/
III.
142,
Forasmuch
/^"
437 For a dwelling

>
'fE
i^'^'^
1049. just as
shan' 752,
.,
it
chooses
,-,
/^
,
,fu 717, not
-^
\
t.t
//
879. the [level] ground.
^
,
r,
)j\ sz 806, (As/w) For a heart

, ^& 5aw SEs
,
-.^
.,
752,
it
chooses
^ ^
cfx ^^^
-33*
fihang
'
29, [tseng)
^'
'
it
quar-
rels.
^"' 434. therefore

^^'" 1059. not
^jV'ZM
yeg
^ o -1^
,
,^,,
yue}i' 1131, the eddies.

'yti 1 1
y[]
o
mo,
it is
rebuked.
25 In generosity
it
Sk ^^ ^^^
shan7<>2,
chooses
^y^w 287,
{Jen)
humane(Chapter
8.)
rt*cc
158
LAO-TZE
TAO-TEH-KING.
^
7^
tr
879, 413,
J 'Jnan 575
Chapter
g.
fill
'kill
^
^^
/'ai?- 860,
the hall,
charig 22,
moh^ 603, nobody
yu7i
i
144,
An
exercise in
276, placidity.
I.
^j^ natig 616, [neng) can
^J*
Holding
's/ifM 755, (hsoii) protect
ch'i^ 64, {chiJi)
III
/r/j 719, (err)
and
fu' 148, [If]
^^
o /4\
wealthy
^ying
106, filling
*ra* kzaez" 484 [and] exalted
Im
,/z^ 717, is
^'î 719, (^rr)
but
not
ttS chiao
X[n ^/m
297, likely
368,
haughty
^.
^1
.f/iV342, its
'i 2-j8,
H
"^^
jj^
tsz'^
1031, (ssiJ) they themselves
/'
being stopped?
277, bring about

342, their
,<r/iV
^^ fm ^^
_'~o
'chm'ai 112, Handling

^'''-^
719. C^?"^)
and
c/(zm' 415, ^^ o
misfortune.
sEw jui' 302, sharpening

,c^z' 53,
T/J ,ku7ig 460, Merit
{tzu)
mf
it,
cliing 77, {ch'eng) to ac complish,

J>T-ing 600,
^J^ ^fu
717,
is
not
^2
fame
Hj
'k'o 425,
able
3^ sMz" 828,
^
-^
to complete,
{sheti) [and] his
k^
^S^
ch'ang
27,
long
,^. jshan 735, ^^

/'/^t'
person
7"''^ 664, to
be kept.
926, to retire,
f'ien 897, [is]
heaven
1^'
,chin 398. [If] gold

ytiî, 1 1 38,
"v' jchi 53,
(/^zi) of,
Zp
[and] jewel
(Chapter
^^
o
9.)
tao' 867, the
way.
TRANSLITERATION.
59
^
^p
hE
ti'
879
\
'Ian 502, intuition,
-J* shih, 768
Chapter
10.
h8
7idng 616, {7ieng) one can
be
ti7/
chang- 22
1059, without
riang 616,
What can
/s'^ 1033, (tzii) faults.
^$
Sj?
I.
^zf 1047, be done.

I.
ngai" 619, In loving
min
sustaining
597, the people,
Vâz* 941,
1
By
ch'ih 59, in ruling

107,
"^g ^ying
fiffl /'o/j,
by disciplining
kzL'oh^ 491, the country,
711,
(/f'o)
the animal
spirit,
JW i>ao' 665,
.yi,
At?
Tidng 616, (neng) one can

practise
by embracing
4i
zi'
1059, non-
1095, unity
cf^z 1047, action.
H&
9H.
nang
616, (<?w^)
one can
be
zt/w 1059,
without
fieti 897,
The Heaven's
Sn|
g
li 517,
disintegration.
116,
^
â$5^
fhxven
cA'z' 348,
{cJuian)
By
PI man
576, [men] gate
concentrating
the vital force,
,^'az' 308,
opening
'^'^z"
58,
by inducing
fig
AoA, 2 1 8, [and] closing
3
o
ndng
6x6, (neng)
one can
^y^M 294, (yo) tenderness,

616, {neng)
1105,
]hH ridng
one can
j^
î^
zfeV 1047, act

^^^'
SOT ,ying
an infant
^33.
(^'^'')
[lil<e]
5n
i'^^ 720, (err) child.

II.
M
~^
mother-bird
^w/^
599, Bright,
|_I j>oh^ 706, (pai) white,
y^ tih^ 902,
R^
ch'u 92,
"^sA. JiHen **
By
washing,
no
sz"
836,
(ss?/)
the four [quarters],
by cleaning,
;>^ j^
tah^ 840, penetrating
231,
(As^m) by profound
(Chapter
hS "'^
10.)
ndng
616, (neng) one can
be
i6o
Snt
tvii IOS9,
not-
^P
fihi 53,
knowing.
â
"T^
ti' 879,
s/^^7^,
768,
-
Chapter
11.
'^ yih,
1095,
22,
J
<^
J2.
.shdng'jAfi, (sheng)
'^^^' 53'
('^^'^)
Quick
"j^ chang
ening them,
feeding
^^
J2
Û
^
ch'uh 98,
(/zs)
^ pju ^ yung'
1059,
Of non-existence
1149, the use.
.cA/ 53, (^2) them,
At?
^shang
';-/^
742, [seng)
he produces
""*
"LJ ,5aw 723, Three

s/zz,
[jftj
719, (^?-r)
and
4-
768, [times] ten

151,
^p
/Q
o
./'' 7i7i
not
mS ^^M
spokes
'j?'?/
1 1
13,
owns.
JOb kuvg'
464, unite
^h
ifjj
zvei 1047,
He
acts
* jz'
1095, in
one
VVj 719, (f-rr)

,/z/ 717,
and
/1\
not
(.S5;<)
^^ 'ku 454, nave. o ^' fang- 857, Through

^/;zV342,
its
r^
o
shi' 761
claims.
raises
^^
jTjT
ch'atig- 27,
';-/;
He
^jn^ zuu 1059, void,

o
719,
(;->')
and
>^
'_y2M 1 1 13,
there
is
yvs ,pu
717, not
^ch'^^g, [chii)
the wheel's
gfe Vsaz
941, rules.
V*
This
rpj
.<^''"'
53. ('^-)
1
&
l=H
5///' 762, [ssii]
^/ww^
149, utility.
zc'cV 1054, is called
II.
i^y
fiiien 231 [hsiien)
profound
^^^^ycn
Tipf
1085,
By kneading
t^
ieh.Z-ji, {tc) virtue.

(Chapters
chT
66, clay
lo-ii.)
TRANSLITERATION
l6l
t^
'i
278, thereby
is
'^ ^Tuei 1047,

^ygj
<:/'/'
made
jVx ^'
434, Therefore,
1 1
349, the vessel.
'^\ fang JLl

.^^' '
857,
Through
^ ^
^L
^ll
>/
13,
existence's
/''" 53. (^2)
342, its
j/j V 278, thus

^zvei 1047,
'^'
'
^zf M ^^ o
1059, void,
being
/g*
'>/ 1 1 13,
there
is
521, profitable
the vessel's
//zz 53, (/^^^)
'"^''"
5ffi
'59.
fi33 jjon.
j^
1
.c/// 53,
-> I (/ zu) )
existence's
H3 yung'
149, utility.
CJ V 278
thus
i47. being
in.
'^
By
cutting
x^^'^'
^
p^
tso, 1006, (/"âo)

^;<'
]^
yto'S' "49. useful
^ffir
out
225, doors
1 1
Ij^
'yiu
14,
[and] windows,
^
"1^
^p3
^^'
879. 768,
PJ V 278,
^t*
j=p^
.zc^/z'
thereby
is
s>^z7z,
1059,
made
Chapter 12
'rh'
721
22,
s/zz'/z,
770, a room.
fhang
'AzVzz
Q* JU,
4ffi
/aw^^r 857,
,<:-^V
Through
;^
342, its
385, Abstaining
^
^
jzz/z, II 39,
from
desire.
zuu 1059, void

I.
>S'
'_vzM
II 13, there is
,zt'zz
1060,
The
five
'r^
s/iz'/i,
770,
p3
the room's
seh^ 727, colors

i^z'/z^'
J^.c/zz
53,
(/--.V)
^^
TV
(Chapter 11-12.)
546,
make
{jeti)
E3 .yzzM^'
149, utility
^yaw 286,
the
human
l62
LAO-TZE
muh^
TAO-TEH-KING.
^waw 614, The
/^/i,
H
g
g
607, eye 609, blind.
difi&culty
rnang
iM <#^
872,
(t&)
in the obtain-
^f7, <^^'^ 1060,
The
five
^
^^
.c/ez
53. (i'zw) of
^p
<^
.j/w
/?>?^'
100, notes
/izf/o'
256, treasures
546,
make
ling' 546,
makes
yV
^y^'^ 286, {jen) the

"r/i 720, (e-rr)
human
A^ Jdti
286, (^Vw) the
human
3^
ear
./T* /z^w^ 207, (lising) conduct

jfrft
J^g /z<w^
JjL
,zt'w
568, deaf.
,/ang
133, checked.
1060,
The
five
K^
*^>
VV
zt'fV 1053, tastes

III.
lijig'
546,
make
(/.?)
s/jz"
762, (ssm)
V
^/aw 286,
'k'eu 331,
the
human
Therefore
P,J
278
"jTi,
rj
'jf)^
(A:'o;<)
mouth
P]5^
shang'
shwarig
787, blunt.
A
^
{sheng) the holy
^/aw 286,
t^/?'
[jeti),
man
1047, attends to
'
II.
1^ cKi 64, Horse-racing, MS 'chang 80, {cheyig) over**^

riding,
full, 151,
the inner [the soul]
^\\
,:pu 717,
not
OT/zVw
898, [and] field-
^^
^^êi 1047,
he attends
Jj^/zVA, 532 hunting
B
o
mtih, 607, to the eye [the visible, the outer].
/z'w^ 546,
make
"Xhr ku' 434, Therefore
A
^jK
^/ow 286, (y^w) the
human
.s/ 806, (hshi) heart
445. ^^ dismisses -^ J^ >^' 674- the latter,

''^''''"
^ ^
/â/i,
121, turn
^^
'^^'"
loô,
(cA'/V)
he takes
kzv'ang 479, mad.

(Chapter
ft
12.)
.i^^'^'
io34 (^^) the former
TRANSLITERATION.
^^^ch'ung no,
163
Favor
<"-
..V<
{tsiittg')
r
X
%
,
^
-p
t 879.
shih, 768,
^
Chapter
J>
13.
^7f cV 1047,
renders
/-
/wa' 183, {hsia) lowly.

(^^)
,sa 723,
22,
^3^^ teh, 872
The
of
obtaining
it
^^ jchang
J^
,<^/'
53.
(^2^'<)
"y^joh, 296
^'^w'
(7^) is like
1089, Loathing
V/zV 65, shame.
fhing 403, fear. ^^ o 769, The losing ^^

s/ii7i,
Sff ch'ung no,

)^k juh,
{t'sioig)
Favor
"^
- I f
^chi 53, {tzii) of
it
299, [and] disgrace
i^joh^
296, (yt)
is
like
"^^j'o/i, 296, (yt) are like
,chi7ig 403, fear.
,ching 403, ^^ o -^ ^zf
J 5/22'
fear.
762, (5S)
This
=Uj zvef
1054,
means
.^^
'
484,
Esteem
VA'mw,^' no, ^^ ^~
^^ /a'
839, great 248, anxiety

(y^^) like,
^h^ hzvan'
j^g
j'uh,
[tsung) [that] favor 299, [and] disgrace
^^ yoA, 296 J^ ,skan 735,

'(pj Âo 215,
yp^j'oh^ 296, (7/) are like
(shen) the body.
j^" fhtng
403, tear.
What
meant by
^pT /o
sra
013
215,
What
meant by
'1
SRI p|^
zt/cV 1054, is
zt'eV 1054, is
^g,
,J^^
'ch'ung no, {is'ung) favor

7/i,
~^ krvei
484, esteeming
''
229, [and] disgrace
^
j^
13.)
to' 839, great
^-^j'ofi, 296, (ye) are like
hzL'an' 248, anxiety

(ye) as like
^^
o
,ching 403, fear?
i^' joh, 296

(Chapter
164
,shan 735, (shen) one's person
,B ,shany2^,
"
(shen) [hisown]
o
^zf' 1047,
body
^^
^zvu 1060,
âS
when administrating,
)
^^"'817. M)
I
^/V.897.
the reason
the
k'
"
hz'a' 183,
(hsia)
^5*
'^ZM 113,
have
^V
V/z^ 38, the one,
;^
j^^
iâ'
839, great
'H|I tseh^ 956, then
/tzfaw' 248, anxiety
Pj
'k'o 425,
[he]
is
able
V/ê 38, that ^^ o ^^ zvdt 1047, ^^ ^zvu 1060, I
JLi V 278, thereby

that
is
t^ chi'
h
339, to
be trusted
with the
'^f'ien^97.
hid' 183, (/is/a)
yS*
jyzw
1 1
13,
have
"
^
o
,s/ia 735, (shen) a body.
1^ cM/i^
394,
When
^^
ant jB
o
^zt'?^
1060, I
^?
yA
wâz' 619,
Who lovingly
z^?< 1059,
have no
278, as
,s7ian 735, (shen) body,

^tfz^
^3*
1060, I
^ ^
J&.
'
^sJian 735, (sZtfw) [his
own]
body
^tfeV 1047, administers
^^
'yt'u 1 1 13,
have
Â^897.
K"
the
^pT Jio
215,
what
Ma"
183, (hsia)
P
)
,^^ hzcan' 248, anxiety? [An'swer None!]

:
^^ VAc 38,
B|J
^sc/z,
the one,
956, then
Yj^ ku'
434, Therefore
fjf
'A'o 425,
[he]
is
able
*^*
^zi/^z* 384,
Who
esteems
jW
V278, thereby
to
JJl V278.
(Chapter
^^ i'oA, 915,
13.)
be entrusted
TRANSLITERATION.
165
(ruun) [When] grasping
it
5^ fien 897, TC hia' 183, {lisia)
with the empire.
?m
*
/o//,
706,
y/^ jchi
53, {tzu)
"^^
,/?< 717,
not
(^c) it
^//'
-f-
>a
'JB
879,
/^/^^
872,
is
seized.
shih, 768,
Chapter
14.
/> ;^ ^'
'
Tiling 600,
1 1
Ut
30,
)
is
called
[JC( S5" 836,
PI
22.
yueh^
.rt'//
^
^
.cAaw^
f^
|J;r
1050, incorporeal.
11.
^sa' 945, Praising
/sV
1034, {ssu)
These
'&: Jiilen 231,
the profound.
^^
^san 723, three

'cJie
38, things
jnOsAr
,
763,
(ss;/)
[When]
looking
///? 53, (/s?<) at
,^7< 717, not
chieii' 385,
it
^\* ./" 7i7> ot
^^
/^\
Pj
k'o 425, can
be
>V
,
TV
seen.
cA/' 58, subjected
-^
0>miJig 600,
1 1
I
ô
it is
^
y@
ml
listen-
^Wa,
396, to
scrutiny. <i^^-'^
V^^
It is
called
?r^ ku'
434,
Therefore
(/zz<) they are mingled together
yueh,
j^
30,
'hzaun 269,
^S
o
276, colorless.
[rh 719,
(cr;-)
and
fl^ fing
906,
[When]
ing
&u
zuei 1047,
jyz'/i,
form
V^
J^
,c/i2
53, (^^z<) to it
_*
1095, a unity.
in.
^
Ô
o
.A-f 717,
not
(cfi???)
it
Tvan 1041,
mirig 600,
1 1
is
heard.
It is
^
I-
.f/tV 342, Its
^Z
HIyueh,
30,
's/z^ 741, surface

,^;< 717, is
called
yfN
not
^5*
Jii 176, [lisi) soundless.
Wi
'chiao 369, clear
(Chapters 13-14.)
66
siang' 792, (hsiang) the image.
j^
p
y^s
gjjij
fKi
342, its
hia' 183, (hsia)

^;pu 717, is not
bottom
-ff
s/zz"
762, {ssu) This
OT' 586, obscure.

IV.
Bm
Con-
i^^^'^
i47>
is
called
*nH shang
267,. abstrusely liwl '^'"
772, [sJteng)
^
-^
pf
tinuously
Y^Vitfaw^
iOT ^ying
253, abstruse.
shdng
^>%/
772, (s/iefig) [and]
continuously
179, (As/)
Oh
>
1108, In the front

it
tJ' ,chi 53, (^^m) of
y|\ ,/m 717, not yA\ ,pu

'A'o 425, it
"jij,
not
is
can be
chien' 385,
seen
^Z ming 600,
"i^yuh^
named.
JH^ ,c>%V
151, It reverts
342, its
K^
"j"
^zt/eV. 480,
[and] returns
"iB* ,sAeM 756, {shou) head. o
|S^
,>' II 18, to
,-S2<?
826, In the rear

it
"^
.cAz 53, {tzu) of

,;pu 717,
9^ ^1
^^
^zt/?/
1059,
non-
A^
zt7</i,
not
is
1065, existence.
chien' 385,
seen
sAz' 762, (s5) This
=S
J^,ÂV342,
zt^<?V'
its
1054,
is
called
"i^heu'
f(p ^zvu 1059,
llTr
175, (Aow) back.
chzvang' 114,
.<:7zz53,
of non-
form
ffiW| c/izA, 67,
^
J|-j^
(^2)
By
holding fast to
ckzvang' 114, the form
p^
y^
'^M 432 the ancients

.cAz'
o
5ffi ,tfM 1059,
53, (tzii) of,
of
^B
*^
sia>2g' 792,
non-
(hsiang)
.t/w' 53,
image
too' i^ o
867, the Reason,
(^z)
r^
(Chapter*!,)
'z
278, thereby
TRANSLITERATION.
167
^) yW 1127, [the sage] governs ^^ o ^^ fhin 398, the present day ^[
'ch^ 38, the ones

zvei 1050, [were] subtle,
rniao' 592, spiritual,
/irt^-w
^
CJ ^
.<:>%/
53, (^^2<) of,

1 1 13.
,^Jj
^ >
^n
'^''"'
existence,
^
nffi
231, (Aswew)
profound
V278, [and] *hus

53('^'^^'^^
fungg-i2, [and] penetrating.

.5'''^
t'^^ Vrôvis
'^;^
432, of the olden time

(ssii)
^ ^
ijT'
736.
(s/j^)
Their
,/ 7i7. not
'-^'o
^
gH
'3/11761,
o
s/" 762, (ssw)
the beginning.
425. could
be
-&
2^
This
s/^^7^,
770, understood.
z^fV 1054,
is
called
âo' 867, Reason's

V/iz 337, thread.
^
â
^'
^
|Wfe
,/m
142,
Since
jt//z'
1049,
^FC ./"
^z'
717. ot
879,
768,
>
"pT
Chapter
15.
'k'o 425,
they can be
~r* shik
=gfe 5Az7z, 770, understood,
^zfw 1060,
"^T
kit
434, therefore
366, I try
^^
]^
^cha7ig 22
HS
fh'iang
^ziêV
cAzVn 199, (lisien) Reveal^^/s,
^^
Jy^
1047, to
53, (^^m)
1
make
them
871, ers of virtue.

,t/zz
I.
^
Sk
^^ ^*
'*432.
In olden time
^^
-Sw
^yung
1
146, intelligible.
1^, 'v
shan' 752, [who] well
'
125,
Cautious
/i2'
179, (Asz)
Oh
zfeV 1047, [were entitled] to be
"^^ joh,
"^
296,
(7"^)
[they were]
like
-J- sAz'' 762, (s5zJ) masters
^^ ,tujiggii,
in winter
(Chapters 14-15.)
i68
wading
{ch'uan)
river.
^^
'
shefi, 750, {she)
*fg ^Wi,
a
710, (/')
jll
^chzu'en
119,
12,
D^
unseasoned wood.
kvuang' 480, Empty!

/ii 179, (/)
o
,37
1 1
^^
Reluctant!
^
y^
Oh! were
^* hi
179, /i^/)
(76^)
Oh
.n*. ,e:AV 342, they

j'oh, 296,
^^ /o/i, 296,
f^
*~^
-cuei'
like
(y^) like
1054, fearing
J^,
o
;^/j,
453, a valley.
268,
no
s^" 836, {ssu) in the four [quarters]

.//
J^
>k
hzvun
Obscure!
)
1^
541, neighbors.
/^^ 179, (>^sz

.^^''^'
Oh!
were
^^j;, K^.
(g ^
^L
-y^
jgw
'>^f
1088, {nien)
Reserved
/ 179. {hsi) oh!

^ch'i 342,
^ ^
v*^
^j[r
342, they
>^'< 296, {ji) like

t/ioA,
they were
83,
(if5o)
disturbed
joh, 296, (y^) like

k'oh, 429, guests.
s/iwA, 780,
(sz/)
Who
^^ ^
Pg*
hzvan' 249, Elusive!

y2/i79, {hsi) Oh!
yo;^, 296, {je) like
ng
^nang
616, {netig) can

(/so) the dis-
cAo/z, 83, y^ '^?
turbed
V J|^
278,
by
;^
^/^
,/zw^ 698,
,c/iz'
ice
HP
'y^
tsi7Jg' 994, (ching) quieting
53, (tzu)
which
,cki 53, {tzii)
it
fsiaîg 967, {chiang) is going

5/iz7z,
i^^
^SM 819, [hsii) gradually
767, to melt.
^
^^ W^
î
J^
/sV^ 995,
{<:;^VK^) purify?
^^
,/?/w
927, Simple!
shjih^ 780, (5?/)
Who
^
*H*
~|
y^z 179, (7^5/)

fih'i 342,
Oh!
ndng
,ngan
616, {netig) can

620, the quiet
they were
(y<?) like
yoA, 296,
278,
by
(Chapter
15.)
TRANSLITERATION.
169
^^ tung' 932,
#^
moving
them
.<^^"'53. (/^)
-4- s/7/,
j^^ sil 819,
(/i5/V)
gradually
768,
Chapter 16
^;*////^ 562,
^shdng
'jAi'2.,
(s/ieng) bring to iife..
^^^ ^cliaiig 52,
^zf//, 480,
Returning
^^
'
fao
664,
Who
keeps
,â 317, to the root.
n-r /5'^' 1034 {tzu) this

Jig, ^rto' 867, o
Reason
Sfirc/e/' 58. Attain to
^> ,/^^
^^yiih^
717, does not

1
JF^.Aw
227, (/^sk) vacuity's
139, (>7V) wish

filled.
/^^t/227i, 393,
summit.
{shou)
^^.:>'''^ 1106, to be
i^C
'Âi-M 755,
Keep
tran-
-^^
./
142.
tsi'ng' ^^ "'^
994,
(ching)
[since
)
A^^ziêV 1049.
"yZ.tti
l-i-l,
^
^^
quility's
^?<//,
921, essence.
1040,
not
06, filled
"fiSr ti'aw'
The
ten thou
sand
J^^ying
o
1 1
^Wf| zuuh^ 1065, things
tA- ^m'
434, therefore
is
7Jzh:ping' 700, altogether
qIs riang 616, {neng) he

able
ffi^
_
Tfe
o
igtt.
'^^^^^'
1005, arise.
/z""
676, to
grow old
pa
'
z^z^ 1060, I
o y[\ ./
717, [and need] not
nj V
278, thereby
Sjf
,sin 806, (hsifi)
newly
be fash-
^
î,
"^^
o
kzvan
,<:/;'/
474, recognise
ch'ing
77, (cheng)
342, their
ioned.
./". 151. returning.
^^ ^1
(Chapters
,/w 142,
ci/?/,
Now
1065, {cuu) things
15-16.)
170
^yun
bloom bloom
-^
142,
/K
^Pp
,:pu 717,
[When] not
one knows
eternal,
.^^ ^yztn o
142, in
.^^-s^'
53. [chih)
C& ^^
q^ o
^^ *H
ko7i, 426,
each one
^*
ch'ang 740, the
^fu
151, reverts
IE Tvang 1045,
i
^5oA, p /
disorder
/^w^ 480, [and] returns
1005, arises,
213,
"ff. .<:AV 342, to its
Py
root.
,hiung
{shiung) [which is] evil!
Jian 317, {ken)
III.
II.
XP
returning
the root
f^^ 53.
Knowing
740, the eternal
kzvH, 480,
The
1^ fh'ang
^^, ^yung
,âw 317,
1 1
(^t-w) to
1146, [makes]
1
com-
ô
"p4 yueh^
ds/;/^'
30, is called
prehensive
994,
[ching)
tran-
&
gH
quillity.
5/i/' 762,
;^ ^yung 146, Comprehen'wa2 612, means Tj ^ ^

o
,^2<^ 459, catholic (broad)
This
is
zf^V 1054,
called
^\
^C
p
,kung
459, Catholic
^/u
151, the returning
T^f 'nai 612,
means
ming' 601,
-ûh, 151,
to destiny.
zL'ang 1043, royal.

1043,
The
returning
-^ zvang
Royal
pn
Pi
jia
ming' 601,
>'?<<?.%,
to destiny
1 1 30, is
called
yj ^F
o
'tiai 612,
means
/'?V 897, heavenly.

,ifVew
c?i'atig 740, the eternal.

(^^""''')
T?
897,
Heavenly
Tfjl
|lja|
.'^'^^'
53-
To know
/^
o
'nai 612,
means
cfi'ang 740, the eternal
j^gf ^00' 867, rational.
h-*!
yueh, 11 30,
J^^f^ff 599.
is
called
1^ /ao'
/y
16.)
867, Rational
ivl
enlightenment.
(Chapter
'/'
612,
means
TRANSLITERATION.
171
Jt
'chill
413, everlasting.
606, {mo)
^^
^^
jg*
^yil 1122,
they praise
muh^
The end
body
^chi 53, [tzu] them.

cZtV 342,
^J^ jshan
^^
735,
{shen) of the
[Where]
(^'^z<)
their
yf> ,^M
717,
it is
not
t^ ts'z"
o
1034,
next [rule]
^ iai' 846,
dangerous
-^
>^
zve'r
1054,
(^2-m)
[the people] fear
,c/" 53,
them.
their
M.
^z" 879.
fih'i 342,
[Where]
(i"2z?)
^^
"T* sAz%.
ij4^
is'z'h
i'5'^"
1034,
next [rule]
768,
Chapter
987,
17.
/fe
^/\
'j^^^
1061, [the people] despise
^chi 53, [tzii)
them.
,cha7ig 22,
/
shun
J'ung
\
.^
783, Simplicity
155, of habit.
I.
A^
4^ " jg
-^;^
*'*%
kic' 434,
Therefore
(shin) [when] faith
52'
807,
is
^[> ,/ 717,
not
^ far
848. [Under] the great
^^^^^_ ^^^^^
^^^^.^^^
J^ p
'shang 741,
/jza' 183,
superiors
.3'e/z
1082, [particle of af-
firmation]
'yiu
1 1
^
^
4^11
{hsia) the inferi ors
yS
13,
one finds
.i>M 717,
not
/f\ ,^M 717, not
,c/j2
53, (<:A^7^)
know
4^
""^
sz' 807, (shin) faith.
[A3
'yiu
1 1
13,
the existence
Jl'illl '
^j/^ .cAz 53 (tzu) of them.
37
1 1
12,
[How]
'Jdl
,ch'i 342,
[Where]
their
^
=
.
reluctantly
!
/iz 179, (As/)

,ch'i 342,
Oh!
^f^
ts'z" 1034, (^'^m)
next [rule]
^S
'*'
/sV 991,
(chin) [the peopie] are attached
^, Jffi. ]^
they
ku-ei' 484, esteem
>^
,cAz 53, (tzn) to
them,
^jfw 1083, [their] words.
(Chapters 16-17.)
172
ifl ,kung
'_ij,
460, Merits
77, {cheng)
^.
mL
cKing
s/iz
'
[they]
^S ^W
*^
z'
280,
^Z,
[and]
righteousness.
<*
chV
[When] prudence
265, [and]
^^
764, (ss?<)
828, 707,
perform, deeds
.^g hvjui'
wisdom
s;</'
[they] accomplish
g^^ ch'uh^<^^, appear,
^^
'"J
'âz'
[and]
the bun-
/g*
'_}7'm
1113,
we have
^.-^/^ dred
ITC
SI fig 810,
{shing) families
-j^
ta' 8^9, great

zi///'
1^
WW
.c/z/^
358, all
/w
1055, hypocrisy.
562, (//a)
zi-'ei'
1054, say
^
^H
self-
o
//i,
[When]
six
the
3n>j 'wô 627,
we
[are]
H
^^
^^
y^
jtn
/5M2
991, [chin) family relations
/S2-" 1 03 1,
(if2?<)
,;pu 717,
are not
^y 285,
like.
Âri/o 254, friendly,
/Q* ,>7
113,
193,
we have
(hsiao) piety
[the
filial
K
^^
^f
preaching of ]
i*/'
879,
^g *
/^âo'
'4^ sJiih^ 768
^^
Chapter
18.
iit
ts'z'
1033, (^^) [and] paternal affection.
:pah, 647,
fhang
22,
EQ ^^ ^^
JS;
Âziô
491,
[When]
SLate
the
^chia 351, with its families

Jizvu?i 267, is
Iziian'
confused
out
of
'f^ sm/z, 822, Vulgarity's
ôA' 705, palliation.

I.
S|
570,
13,
[and]
order.
yfep
>/
1 1
there are
^
^S
â' 839,
ifao'
[When]
Reason
the great
^
4^
'H
fhimg
106, {tsung) loyalty
867,
s/w' 807, (hsin) [and] faith-
ness.
fe^/leV
138, degenerates,
^3* yzM
II 13,
we have
(y^w) benevolence
(Chapters
17-18.)
^^
^y^w
287,
TRANSLITERATION.
173
*H *^
Isiu-h, loii, (chiii-h)
Aban-
don
ch'iao 374, cleverness,
c/i'/'
+
At
1^
//
879,
3^5
Chapter
shih, 768,
^
19.
^^
Îj ^ o
349, relinquish
Jiiu 413,
li'
521. gain;
g^
fhatif^ 22,
JUL
5^
âo' 868, thieves

/'5c/i,
jS hzvan
244, Returning
K^
^f^
>^
o
957, [and] robbers
,s/.';<7?
783, to purity.
zi'u
1059. will not
'jy7K 1 1 13,
appear.
tsiieh, loii, (chiich)
AbanII.
don
shang'TJi, (s/tew^) saintliness,
ch'i" 349,
jU*
^^
ts'z'
1034, {ssu)
These are
relinquish
>_
,sa 723, three

V/i/ 38, things
^flt
c/zz''
58,
prudence
^^
[in-
o
E3, ^W2z 597, the people
ry V 278,
wherein
Îj
521,
will
benefit
^^
^z^^'c'/
1047, to
have
"r*| _ô/;, 707,
hundred
"^C ^'"
1041, (tirw) culture
4^ J>et'
o a|3
'
670, times.
^\
Aban-
./?< 717, is
not
tsiieh^ loii, {chiieli)
JR
-f-A.
^fsw/i,
1014, sufficient.
/ Jan
I
<:/'/'
2.%i:{jeri)
benevolence,
û^ ^3^, Therefore

ling' 546, let
\\/^
349, relinquish
^^
^jfe*
them
z'
280, righteousness 597, the people
37
II 13,
hold
E
jf^
min
Gj^ su' 817,
(sAz/o) that
which
/"/Â, 151, will
return to
^^
5/r.v/r,
780, (sn)
is
reliable
clicn' 385, Recognise hiao' 193, [hsiao) filial piety ^^s'2' 1033, {tzu) [and] parsu' 816, simplicity 5^"* ental afiection. Chapter 19.)
^^
"
174
m
;^
;pao' 665,
embrace
-(pf
.<^îi
333.
^p'u 716, purity,

's7iao 746, lessen
.5^'
>
''^^^
how
215.
little ?
^sAaw"
752,
The good
î
Qr
"^^
^
j_^
835, (ssii) the own [selfishness],

,
^1
^3. (^^) in its
'^ti-a ^ 467,
3/z^/z, 1
diminish
M^'yH
1125, addition to [contrast to]
139, (yii) desires.
>
^'
1063, the
bad
(J
/flH.szaw^ 790, {hsiang) mu'

tually
^^ VA'm
445, differ
9^0
ti' 879,
"^yô
V/i' 721,
215,
how much?
Chapter
20.
^/o/z.
296, {je)
.sAz"/^,
768,
^chayig 22,
}\^jan
z'
286,
(y^))Bythe
281, Different
from
Bjr 5m' 817, (shuo) that which
suh^ 822, the vulgar.
I.
^^
Aban-
zvez" 1054, is feared

.ii" 717. iô*
'k'o 425,
IS
ifse/!.
loii, {chiieli)
don
^/oA^ 209, {hsiieh) learnedness
jjju 1059, [and]
^
"pT
can
you have no
^^
.i* 717. o'
^>7
109, anxiety.
^
o
z^^^' 1054,
be feared.
'zvdi 1052,
The
yes
"^
JiTvang 250, Desolation!

Jii 179, (As?)
,c/?V 342, It
,cA/ 53, (/^) in its
-^
jg^ ''^
Oh!
'^ 1125, addition to [contrast to]

'o
643, the
yea
-^^ tveV
1052, has not yet

1070,
siang
790, (lisiaiig) tually
mu-
JPS*
"^^
,yang
reached the ' limit,
<cA' 445, differ
^V
(Chapters
/saz 940, indeed!
19-20.)
TRANSLITERATION.
175
does not yet
^^
ct'eV 1052,
^& Chung' 108,

^1 Jan
4^ y/^ 160,
(,tstmg)
All
smile.
286, {jen) people
IV.
JfiB .Az 177, {hsi) [are] joyful,

J|EB
,Az'
^^ ^shing
772,
{ch'eng) lorn
{.ch'eng)
For
[so]
177, (hsi) joyful.
A
o
.s/?'w^ 772,
forlorn
^ /2?
JS
'hiang 189, (Jisiang) celebrating
â' 839, (/'a?') a great
179,
(/t5z")
Oh
^^yo/;,
296, (y^) like
"^
Vr
-
4hP. ."'" 1059, not
having
J"(^ 507- feast.
BP
''
5w' 817, (shuo)
any place whereto
kzve'i 480, to return.
,c/t'i/
104, (/^w^) in spring-
"^^chufig'
108,
(tsiaig)
The
/a^
<^^
o
time 862, {cZ!M) ascending
_\ J^"
multitude of 286, (yWz) people
^âz 847, a tower.
^
>5*
^r/r/V 358, all
^
0^
'wô 627, I
^?/A,
'j7 1113,
have
921, alone
^^
Q
^_>'K
1121, plenty.
5Q /^^'- 77' ^ calm, ^ yizi79, (A5z) Oh!

Ji
,ch'i
rfrj /r/i 719, (frr)
But
^-Jj
'ô 627,
342, as he
^îuh^g2i, alone
;^joh^ 296,
.^^^
^3^ zf'
^pi chad' o
1052,
34,
[who has] not

yet
(je)
[am]
like
an omen.
{ji:) I
JM"
J-
277, wanting.
I
5P
x^" 297,
am
like
^
1^
yV
'ngo 627,
yii
1 1
[am]
^S
^3
J
,ying
1 1
05,
an infant
child
20,
a foolish
(y<?)
/rA 720, (err

,cA/ 53,
(i^îi)
^ya 286,
man
who
(Chapter
^
20.)
fhi 53
(z'^M)
in
176
^smSo6,
'ye 1079,
jf.\
{hsi?i)
the heart,
"^ Jii 179,

"^Joh,
{/ist)
Oh
jjl
396, {j) like

160, the ocean.
indeed
^l# /sa/ 940
^@ 'Aa?
o
*M
-S* yjK
>^
turi 928, Ignorant
jfiao 683, Adrift!
/ 179, {hsi)
;b/?,
Oh
like
?^
/' 928, [so] ignorant,
296,
(_;e)
^ffr ^zf?/ 1059, not having
^/i2i79,
(/^s/)
Oh!
Ej^
su' 817, (s/iuo)
any place
anchorage
^^
yV
J|S
su 822,
Common
it- 'ckz 56, (^îJ) for
(y^*//)
^y 286,
people [are]
-'^
^c/iao 31, bright ,c/io 31,
[so] bright.
I
^^ chung'
yl
Kf /^z'V
^
^^
//ô 627,
/z</i,
(tsung) The multitude ^ya 286, (y<?) of people

108,
921, alone
(7'^)
358, all
yFjjo7i^ 296,
resemble
/HJ* 'yiu 1113,
have
g^ Jnuiin
267, the dull.
Ix/
278, usefulness.
^S ,s 822,
Â
i^^
Common
rfrj /;-/; 719, (^-rr)
But
,ya 286, (^Vw) people

ch'aJi, Q. (/s'a) [are]
^
R
gP
JfSS
'wô 627,
smart
^S/f^^/^, 921, alone

Jlpg ^zt'aw 1038,
'ts'ie gji^,
^
^3
/ ch'ah, o
9, (ifs'a) [so]
smart.
am awkward
and also
'ô 627,
^k/^,
[am]
{cJiieh)
3(S
921, alone
'i^2-
674, a rustic.
627,
I
;wa' 577, {men) confused,

y]"],
flEfe '"i^'o
/f maii
{men) [so] confused.

!
o ^^ hzuuh,
^^
JSl
20.)
^''''',
921, alone
267, (Az<) Desolate
z'
281, differ
(Chapter
TRANSLITERATION.
~T^ >yu from
177
1 1
18,
^^ o
Jg,
ts'uiig- 1024, follow.
VI JCin 286, {jeu) the people, o
/ao' 867,
>
jm
/r/t 719, {err)
but
^
î^
"K>7
Reason's
//
53. (^^)
kivei' 484, [I] prize
zvet 1047, active

rev//!,
^^^f/tV4i6, the seeking

o
,zi'<^V
1065, nature 1049,

is
^^ 5/7/, 766,
jfe^
,>"/< 1 1
food
'iffi
exactly
18,
from
Ttd ^^
'^'^''^"S" 253,
abstruse [not
settled],
'ot?/6o5, [our]
mother
[viz.
the Tao].
'lE
o
iM^
''*
*^^
^49'
2^7'
's
exactly
[indeter-
T^ ^"''
^'"'
elusi%-e
minable]. ^^7' Elusive
'~*^ 'rh' 721,
^
Chapter
21.
,
Jii 179, (Jisi)
Oh
A-* shih, 768,
Jt^ 'hccang 253
o
jch'i
[and] abstruse
!
^
fyj^
37'/r,
1095,
22,
Jal
1^2, [Within] its
fhang
tp
^chung- 105 [tsung) inside [middle]
^1
jzw
1 1
13, [it]
contains
j^ Am
227, (As)
Emptiness
^^^1 s/, 806,
{hsin) of heart.
^^
j^
iTu
smng'
792, (ks!a?ig) forms [images, types].

253, Abstruse
!
'^'^'''"'S'
I.
J[^
'k'ung 465, Vast

^Â, 871. (^^)
^
.<^^2
-Si/w
*I^
''"''
179, (As/)
Oh!
t^
^
^S
o
'fffi
virtue's
"
^^7' [and] indeterminable.

its
53. (^^-)
W^
[atti-
fh'i 342, [Within]
.yiififf, 1 146,
manner
tude]
PP
.
fhiing
105, {tsuug) inside
i^^'^'
1049, will exactly
/H
'jv'w 11 13, it
contains
^1^
/ao' 867,
Reason
(ssii)
^
^^
tfwA, 1065, the beings.
^^
s/n" 762,
thus
jao
1077,
Deep
(Chapters 20-21.)
..
178
^
!S
hi 179, (hsi)
Oh!
!
^H jmM,
1 1 31, it
watches
all
ming
600, [and] obscure

{}fsi)
^
~tt
<:;^^^w^' 108,
(tsung) [of]
^
o
hi 11%
Oh!
its
"ra 'fu 146, the beginning.

II.
"H*. ,c/iV 342, [Within]

pfcl
Zt'2<
1060, I
fhung
'j7
1 1
105, {tsimg) inside
^pT Âo 215, what-
Jj^
13,
it
contains
'^
278,
by
|k^
^f3
jtih
/5z>/^ 992,
^c'A/ 342, Its
[chiTig)
spirit
JJt
[essence]
1^
]^
Jy'
,chi 53, [can]
know
[that]
^!3 chung'
108, {tsung) all
^^ ^ra
^
.
/s/^ 992,
{ching) spirit [essence]
'/?<
146, the beginning
s/zaw' 738, {shell) [is] very

.cAz 53,
(/;^:?<)
of
it
.^
H*^
,c/!a i5,(cAf) real [sure].
^^ ^ya
//iV 342, [Within]
its
285,
is
such
?
^fe /saz
940, indeed
ph fhung
105, {tsung) inside
|>l
278, [It is]
by
^&
'jyzw 1 1 13, it
contains
l|-J* '^'-'^
Ys'^' 1034, [t'zii) this [viz.
/^
s/w' 807, [shin) faith.

ifs^" 1 03 1,
Reason].
H
"^
TR
:^v
(/2)
From
^//'879,
'Az<
432, of yore m.Â'rh' 721,
c/iz'A,
394, until
^
-
s;^^7^,
768,
j-
Chapter 22
^chi?i 398,
now,
'rh'
^
^2L
72 1
.
/;^'/ 342, its
^sL
fihayig 22,
ming
600,
name
^
djfL
./ 717. not
'ch'ti
^ ^
yih, 1092, Increase

^'zVw 389, through humility
I.
445, departs.
I>]
./
278,
Thereby
'ch'il
458,
The crooked
(Chapters 21-22.)
TRANSLITERATION.
îj
tseh^ 956. then will
179
becomes
,
be
ja
-/r
luii 1047, [and]

f'ieji
^g^ /A'wfw
1013, perfect.
897,
J^
^l|
'zt-aw^ 1044,
/sc//,
The
distorted
"JT
/j/a'
183, (/â) f
world's
956, then will
be
tT
o
5/^^7^,
767, model.
chih, 70, straightened,

.zfa 1036,
"^ Ju
717,
Not
(/'^^^)
The empty
be
H
H
sfr
/5^" 103 1,
chicn' 385,
-fe;^'
himself
^scA, 956, then will
he makes teen
^yiyig
106, filled.
434, Therefore
599,
fi' 676,
The worn
out
p^ ming
he
is
enlight-
ened.
tseh^ 956, then will be
sin 806, (s/n'n) renewed.
^^
,/ 717, Not
tsz" 1031,
(^.-)
y?
Û
^>
'shao 746,
tseJi,
The having little
g
Jw
himself
956, then will
-S y^shi'
-few'
762, (55zJ)
he
asserts,
teh, 872, (/^) obtain.
434, therefore
23,
/o 909, The having

will
much
Â.chang
he
is
distin-
guished.
^J tseh, 956, then

hzuo, 259,
(/io)
be
A\
,fu 717, Not

^5." 1031,
^'^'
(/^z^j)
bewildered.
g
ÔCi
himself
II.
^^^'
^^ boasts,
"^^
shi' 762, (ss)

>
VfjT ku' 434, therefore
Therefore
/g"
'w'
1 1
13,
he has
g
yV
s/jaw^ 773,
^jdn 286,
Jiad' 665,
(s?i7ig)
the
Tfj
-^-
/t;/^-
460, merit.
holy
(/<?)
man
y^
,/" 717. Not

^s^" 1031,
(/"^w)
JH
^-*
embraces
Q
(Chapter
22.)
himself
>7, 1095, unity,
^^ fihing 405,
he approves,
i8o
"MT ku'
434, therefore
Q
HW
yen
1083, saying,
-^
o
ch'atig- 27,
he
lasts.
^J^ /saz
940, indeed
^p
*J>ffi
^fu 142, Forasmuch

zfeV 1049, as
,/z/ 717,
cli'dng 78, (cheng) Truly

ch'iien 1013, perfected [they will be]
he
will
^^
fj]J
'
/f^
not
,rA 719, (^rr) and

^zt//;',
^p
o
]55r
j:h<:mg 29, {tscng) quarrel

'^'''
^W
j^
480, return
434' therefore
,<:/ 53, (if^?*)
they [will].
/'/fw 897,
the
TJl' A/a' 183, (hsia)

'f=1_ ?no/i,
world
^
.
^/' 879,
603, not
'rh' 721,
sfe J'""S' 616, {neng-) can
"1^
sAz"/!.
768,
Chapter 23
J^
i^^
'37/ 1
125, with
_*_ ,s 723,
(izii)
~/^ ,cA/ 53,

^c
him
1
^, fhang
22,
hd ng
2g, (/'s<'w^) quarrel.
J^
"py
'^?<
,Ak 227, Emptiness [and]

^wz< 1059, Non-existence.
432,
I
4>ff
Of yore
B^T sii 817, [shuo) that which
^^
=r
/i/ 176, (72

jy^-w
Seldom
=s
ml
zt'<?V'
1054,
458,
was
said
1083, to speak
ch'ti
The crooked
/S2" 103 1, (^^)
H|| tsch^ 956, then will be
^
J^
^>
^ya 285,
natural.
<^V
clHieti 1013, perfect,
,fiao 683,
whirl-
^
^*
V;// 38, that

^f/^'^
./z<^ 155. {/eng) wind

,^/^ 717,
346,
by any means
a false
not
QVi\\z.'s>\.s
}^
hii 227, (/is?V) [is it]
"^S^ fining \o(i,{t sung)
(Chapters 22-23.)
TRANSLITERATION.
l8l
bH
I^C
t>bj
fhao
32,
the morning.
"f/P ^^*
is'utig
s/i/'
1024,
(5-5)
[who] pursues business
tseii 962, {tsou)
violent
^S
^^
sHT
764
1
'>><
1 1 24,
rain
,> 1
18,
with
^
H
o
./ 717. not
106, {tsung) outlasts
tao' 867, reason,

c/ie 38,
yt^ fhujig
ji^^>
;^^
^gT
the one,
293, the day.
tao' 867, a rational
^fr .sA
780,
Who
^^ ^che
'
-J
38,
one
j^
jU*
^zt'^V
1047, causes [them]
|H| i'""g 933. identifies himself

,yii
1 1
Hs'z' 1034, (^^) then,

38,
i^^
?
18,
with
^Ki VA/
[who
is]
the one
3^
f'ien 897, [It
is]
heaven
8^7' ''^so1H o <M Js'ufig 1024, [Who]

^'^'''
^7?
I'^t.
'
879, [and] earth. 897,
T^
.nT-
5/z/" 764, (ssji)
pursues business
rC fien
Heaven
jM5
':>'
II 18, with
^
<tf5
^z" 879,
[and] earth
741,
^^-''i
87,
(z*^),
virtue,
shang'
.^s?^
even
^^ //i/ 38,
the one
.^
^.
o
717, not
IqI .i'ung 938, identifies him616, [neng) can be

self
ng^waw^
<^^
'chill 413, persistent.
.>'
118, with
4^
^^
te/i,
871, (ê) virtue.
S
jjjr.
.'r/z
719,
(<?;-;-)
And
'fik /^''^"S'
1024,
[Who] pursues
hzvang' 254, much

,j)'
less
^&
-]p
.
s/i/' 764, (.S5;/)
business
1 1 18,
for
-+ ,j
286, (y^-w)
1 1
18,
with
yl j'an
man,
>S^
3|U' Jiu 224, indeed
s/uVi, 769, loss,
[Used as a query]
!
^^
'-^^
23.]
,c/ie
38, the
one
K5f ^"'
434i Therefore
.Chapter
IpI i'ung 938, identifies him-
^1
I2
~^
<y^
^yii 1118,
with
fl^ shth, 769, loss
shih,
"jtg, loss.
Tjfjl^
yih, 1093, also
^5 ôh, 554,
frtl' J-
he enjoys
t'zoig-
938,
18,
[Who]
fies
identi-
himself
^
j/_ _p
/!Â.
872, (te) to obtain

53, (izii)
^^' ,_y
1 1
with
.c/ti
he [does]
^^
/ao' 867, reason,

,f/i^'
^^
^^
TfrC
^^ "
38,
S2'
807,
is
(/i5/w)
[When]
the one,
faith
/f\ ,^M 717,

âo' 867, reason
not
î
,^SM 1014, sufi&cient,
j/''^,
1093. also
oE 'jrw
/a* >7
1082, indeed,
II 13,
^^
^^-
loh^ 554,
he enjoys
he
will receive
teh, 872, (/e) to obtain
/f\ .^M 717, not
j^ o
|q?|
/A/
^
53, (i'2)
he [does].
identi-
4^ sew' 807,
[hsi'n) faith.
/;/w^
938,
[Who]
fies
himself
rr^ .jM 1118, with

rfrftj;
/<?/;,
871, (/^) virtue,

38, the one.
^
ig
^^'
879.
^^ ;^
*~* V/j' 721,
,<:/?
-4 s/A,
/<-;.
871,
(i*^)
virtue
708,
Chapter 24
/JW yih, 1093, also
5^
836,
22,
^j^ 1^.
/o/j,
554,
he enjoys
^^ fhang
teh, 872, (/^) to obtain
^^ o
|p]
'-jr
,chi SZ-
U^") ^^ [does].
^ ^
5
'^'m 436,
Troubles
jigan
623, in merit.
/u?is' 938,
,yic
1 1
[Who]
fies
identi-
himself
//iV 345,
,c/i^'
18,
with
On
tiptoe
^y^
ski'k, 769, loss,
^^
38,
one
^v
,c/!t'
38, the
one
/4\ ,^M 717, not

(Chapters 23-24.)
TRANSLITERATION.
183
3C ^ ^^
/|T*
^^^'
53^' stands.
-^ ^ch'ang 27,
>/
'
grows.
kiv'a! 468,
38,
Being astride
,<:/ie'
one
H*
.r/^'^
342.
1 1
Their [relation]
with
/|\ ,/
717, not 207,
^F" ,jrt
18,
hing
{hsing) walks.
{tzii.)
ij'^ /rto' 867,
Reason,
indeed,
is
H
^^
/S2" 1031,
cJiien' 385,
self-
4+1
'je 1079,
displaying
pl
yueh^ II 30,
called
^^
<^\
,^/!f'
38,
one
not
is
^M
^37/ 1121, offal
,j^M 717,
^^
bright,
s/i//z,
766, of food,
loi, {tsui)
P^
rning 599,
B
^S*
tsz" 103 1, (^^)
self-
jS^ sAz"' 762, (5S) asserting

,tA/ 38,
.i*" 717.
an excressence YT* Jiing 207, (hsing) in the system o zi'w,^, 1065, beings
"^^
^^
c//2^z'
^1
njA
one
not
hzi.'oh^ 259,
(/io)
are likely
*^
^p.
rc''
1063, to detest
^^
cJiang 23, can shine.

tsz"
1
o
03 1,
(^2?/)
^
"
chi 53, (/^) them.

434, Therefore
1 1
self-
X^ ^?<'
'JB'yiu
jJiCfo, 122. approving

^^S* ,</;/ 38,
13,
[who] has
one
has not
âj* tao' 867, reason
^K
^t/J
zi'M 1059,
^r
y^
**"*
//i/ 38, the
one
^kung
460, merit.
,/ 717, does not

V/j'z^
Q
^y
/'s^" 1031,
self-
IgS
94,
dwell
[rely
on
him]
'_><?'
j8^ filing
.c/j<r
405, praising
m,
1079, indeed.
38,
one
/f\ .^
717, not
(Chapter
24.)
i84
^> ,P^
717 ot
307, changes.
^
""*
//'
879
3Y'A:a/
'rA' 721,
11.
63 ,<rAf?<
4^^^
sJiih, 768,
\
47,
(cAo?<)
EveryIt
Chapter
25.
where
nr Âzw^
207, [hsing)
goes
'zt'M
1060,
Fm Vh
"Jig,
[err)
and
^^
^B
fihang
22,
/f^ ^pu 717, not

siang' 792, Imaging
^^âz'
o
846,
[it is]
hindered.
^
^fe*
yie 231, the mysterious.

I.
Pj
'k'o 425, It
can
LJ
is
'i
278, thereby
'j/;< 1 1 13,
There
^5
z^'^'
1047,
become
^^zL'tih, 1065, being
y? f'ien 897,
iJ'S 'h-dJim 269,
**'
containg everything
{chetig) completely.
the world's
'*^
f^
ch'ang
77,
-Q^
p
'w2?^
605, mother.
flp ,s/w 799, {hsien) Before
^^
^rj
^^x'^^
1060, I
-^ /'zV
"Wj
idfc
897,
heaven
^<i>z^7i9. not
and earth
,i:/iz
^z" 879,
53,
know
-*3
^shang 742, (sheng) ^

;'
.'
it
ex-
ists.
jal
!
.cA'z
342, its
^^
^
/s?%, 985, (c/i't)
Calm
iZ
rning 600, name.

^sir" 1032,
yi/i79,
iîsi)
Oh!
^
*
.
o
(/^) I characterise
it
'^^ y/ao
528, Incorporeal
"7*
r/zz'
53, (^2m)
30,
hijjg,{hsi) Oh!
PI
^S/?'/', 921, Alone
^fh'/i, 538,
rftt
it
3'2/e/2,
1 1
[and] call
[it]
ig
/ao' 767, Reason.
stands
^rh 719, (^rr) and

Chapter
HS
25.)
ch'iang 366, Constrained
TRANSLITERATION.
185
839, great.
^ ^zfeV 1047,
^Z ming 600,
'y
.c/k" 53,
to
make
^
\Xh
/a
[JC[
ur
name
it
{tzu) for
,c/tuns'ios,{isu>!r))'-'^^
-tL^^
.t^
^^^^~
PJ
"^^
o
yiiefi, 1
130
[I] call [it]
'yiu II 13, there are

5;7?. 708, (5S/V)
ta' 839, the great.
four
"
P "^V^ (t^'
.
-
T^ /a' 839,
P]
j^f
yueh,
1 1
The
great
y^
9
i'a'
839, greatnesses,
719, (t-rr)
30, I call
'jyn
,';-A
and
5/u"' 764,
the evasive.
y
^&
.
li'atig 1043, royalty

,c/!rt
437, dwells
PJ
*!^
o
yueh,
'37r
130,
call
n*.
,c/i'/342,
among them
one
137, the far.
^
jS
37'/!,
1095, as
^q
PJ
'>7/f/z
II 37,
1 1
The
far
__yrM 1082, there.
yiteh,
30, I call
I^ 'fan
126, the reverting.

TV
yaw
286, (yVw)
Man
IV.
y^
[it is
./a 123, follows

/'/'
vfT ku'
434,
For
said]
i^
tao" 867,
ta' 839,
t'ieyi
Reason
[is] great.
^Jn o ^|H
879, earth.
//'
879,
Earth
-^
o
~)^
'^b J'a
123, follows
897,
Heaven
great.
rfr /'zV 897, heaven.
o
ta' 839,
[is]
o
/z"
;^
879,
Earth
[is]
j^ Y^
10"
c
HTg
,^'zVw
897,
Heaven
^/a
123, follows
ta' 839,
great.
/ao' 867, reason.

âo' 867,
,/tJ 123,
y^
zuang
1043, Royalty
Reason
follows
7m jz7,
1093, (>/() [is] also
y^
25.)
(Chapter
86
H
S(/^ o
tsz"
03 1,
(tzii)
the self
*I^ ichung
106, [in his] all
Jan
285, like.
Q
YT
>/^, 293, O'/t) day
Jiing 207, {hsing) walks

717, not
fe^
""*
'ti
879,
/|\ ,^M
V/i' 721,
W|| Ji
^
5i5> departs
from
the baggage
-|
5/^^7^,
768,
Chapter
ffla
26.
.i^s^^'
1030,
(^2^m)
^^
"^
waggon,
108,
r^
"5^
/z<>^,
562,
ra^ chung'
"
(tsung) the weighty.
^chatig- 22,
III.
rate ,.yw/ 826,

cJiung-' 108, Dignity's
.
Though
he have
f..
teh,2>Ti, virtue,
if
v'"'"
/^
'_yzM 1 1 13,
It^^ ^y^'ng
146, magnificent
sights,
]^
"^t
chung'
^rt/eV
108,
is
{tsung)
The
|B ,kzvan 474,
heavy
1047,
:}qk jy^w' 1090, he calmly
^m
o
,ch'it2g 407, of the light
f^^ ,kan
317, (^f) the root. 994, {chi7ig)

is
|g ^3 ^^
^(7%
'ch'21 94, sits
jcJi'ao
;^
^y tsing'
^^1 ^Zf
The
unconcerned jan 285, manner.

36,
[in an]
1047,
^^ tsao'
954, of the
moving
'JpJ
naV
613,
How
yô 215,
[is it
that]
ypV ,chiun
418, the master.
'
s/ii"
762, (S5)
>
^S ''^^
Therefore
^m" ivan' 1040, the ten thou'""^ sand J
shang
'^''"'
772, (cheng) chariots

of,
JJIV278.
J1]B| slicing slicing'
j22
773,
53.
l^-^^')
{sheng) holy
the
-^
jj^
rt
V/i 87, the master

\r/z 719,
(<?r;-)
JK Jan
286, (y^w)
man
yet
(Chapters 25-26.)
'
TRANSLITERATION.
187
j^ V 278,
as to
^
is
,2^" 1059, have

42, rut
no
J^ ,shdn 735,{s/ien) his person f^ ch'ch
[and]
^
^
~
fih'ing 407,
too light for
^
g
^C
tsih^
985 (cAz) track.

752,
ficn
897,
(/ist'a)
jj^g
^^ shan'
'
Good
K* ^za' 183,
^JV^""
1083, speakers
Z fih'ing 407, being too

H|J tseh^ 956, then will
fl^
s/iZ/i,
light,
1^,7^
1059, have
no
769,
he lose
{chen) his vassals
restless,
183, (hsm) blemish 3^ ^m tsch^ 959, [and] error.

/z''^^
E5 *o
cJi'an 20,
^^
__
s/ja/z' 752,
Good
^^''sao' 954, being too
^^
Ij
^|*
9HE
cAz" 338, counters

c<7i<
^sf/i,
956, then will 769, he lose
1059,
have no
5^ sAz'/t,
^^ ^chiiin 418,
mastership [the throne]
^^ ch'cu 51, (chou) counting ts'eh, 960, bamboo slips. ^^ o

3 fee shan'
752,
Good
En
^z
'
676, lockers
1
g^
*~*^
t^^
879,
aim
'r/z'
zee/
059,
have no
721,
768,
4* shih^
Chapter
27.
bolts [and] jl^ Jiujan 472,
^^sV/^.987.
,*^^ ,chang 22,
^ chi'en'
o
386, keys,
Up
^JS
\r/i 719, (<rrr)

,/;< 717,
and
not
15
'^'2o 374, Skill's

y^^f'ff' 1 149.
nj
'k'o 425,
,^'2'
one can
function.
I.
^^ o
Good
;î
308,
open
[their locks]
^fe shan' 752, Good
^fe sAa'
752,
chieh, 376, binders
fT" Jiing 207, (hsing) walkers

rChapters 26-27.)
LAO-TZE
have no
(sfieng^)
TAO-TEH-KING.
"^^ku'
jffi zvu icig,
434, for
mR
tj
fjjj
shdttg-
'j'jz,
rope
5ffi
îx^z<
1059, there is
349, outcast
no
vo/i, 1 1 17, (yiieh) string,
Ê cAV
^^ zuuJi^
^^shi'
'rh 719,
(<?rr)
and
1065, thing.
^N
Pj
Wtp
.//^ 1059, not

'^'o 425,
762, (ssm) This

is
one can
loosen [their knots]
Hq
zt/eV 1054,
called
'cfiie
359,
^@
H^
sz'j^,
805, (hsi) concealed 599, enlightenment.
jning
-^t
s/[/'
762, (55W)
>-
HI.
Therefore
ja
JB^,
'-78.
A^ ^w'
773,
434,
Therefore
^^
shang'
(sJieng)
the
^fe shan'
71
752, the
good
holy
^ya 286,
(yêw)
man
i/aw 286, (y^) man,

the one,
âp chang
740,
always
^^ V/i/ 38,
o
^K shatt'
"^fchiu
TV
752, in goodness
415, saves
^JT^ ,^;^ 717, the not-
3b shaft'
;
752,
good
^yaw 286 (yVw)

^z^'
men
71
^y 286, {Jen)
,c^z' 53,
man
o
j|^
434. for
^/^
is
{tzii)
of,
4H
î'u 1059,
there
no
fijjl .s/iz"
758, 717,
{ssu)
is
the in-
3^ t/iV
/I
'
349, outcast
o "^^ ^fu
structor.
The
not-
i/aw 286 {Jen) man.

740,
^S shan'
^l ^ya
752,
good
Ma? chang
Always
286, (y^)
man,
Ê
5//aw' 752, in goodness
^^ chill'
SAjl
415,
he saves
^S 'cM 38, the one, o ^B shan' 752, the good

yV
,_; 286, (Jen)
wuh,
1065, things,
man
(Cliapter
27.)
TRANSLITERATION.
189
Returning
^
^^
p
,ch{ 53, lylzu) of.

jtsz'
'
^ yaw
the cap-
126,
to
i|| /'oA 710, simplicity.
1027
{t'zii) is
ital.
/^
.i^ 7i7i
[Who] not
kzvei' 484, esteems
^
6M
yT\
^jJ,r/!Z53
.<:/7
[Who] knows
his
342, his
J^,f/' 342,
.5:/!z
758, (55) instructor.
/;<
717 [Who] not
J|| ,A/^ ô
'
214, {hsiung)
man
[and]
hood,
775,
(s/iom)
^^'shcic
^^ jigai' 619, loves ji 342, his

c/j'z
^^
-Rji ,c/iV 342, his
keeps
^?
o
jj^
/s^' 1027,
.5;"
(<'^z/)
its'z'
1033,
(^^z'i)
woman-
capital,
_o
hood,
cfcV 1047, /-/^w 897,
^
/7 o (Ajsm) hia 183,
jS
826,
becomes
î^g
J|^
though
^^
JU
t/t/' 58, intelligent,
^
a
ta' 839, greatly
T7
This
I
)
world's
5i^,A:V34i,
(/isi) valley.
}^ ^mz
o
589,
is
bewildered.
JBL
^f
zuei 1047, Being

/'/^ 897,
o hia 183,
shi' 762,
(ssz?)
=S
WJ
^)!f>
TJuiV 10=54, is called
^
<î
y
/7
T7
ni
(/!sza)
I )
tbe world's
jj'ao'
1077, significant
3^, ^'2341,
mzao' 592, spirituality.
(/is/) valley,
chang
^7;,
740, the eternal

[te)
871,
virtue
^/r
879,
-^
'r/t'
721,
/p
a
,/ 717. not
A515.
^fu
departs.
-j-s;^^7^, 768
Chapter
28.
151,
He
reverts
)\^tah,
647,
J
B3 kzc'ei, 480,
^^ j
,
[and] returns
j^ fhang 22,
1 1
18, to [the state of]
(Chapters
27-28.)
go
,y^>^ll05
/an
infant
wu
1059,
The un-
E3
child.
^'rk 720, {err)
chi 393, limited.
Û fhi
*H*
,c/^'^"
53,
[Who] knows
^rj
-^*.
^chi 53,
.<:/!'/
[Who] knows
342, his
342, his
1
ifzf i.^<^^'
7^' whiteness,
755,
'^^yung
[and]
146, glory,
*^ 's/i6?M
J
{shou)
^+2
's/z'w
755,
(shou)
[and]
keeps
342, his
H* .cAV
^
o
keeps
,f/?V 342, his
j^^
,7iei
218, blackness,
^^ju'
299,
shame,
^^
zt'/z'
1047,
becomes
the world's
^1
~T^
Tuii 1047,
becomes
)
,i'2en
897,
Â.897,
Az'a
the_
**n^ /i/a' 183, {hsia)
183, {hsia)
^T*
o
5A/A, 767, model.

tZfeV 1047,
^S
Being
)
^ ^
the_
)
'*M 453, vale.

^zfd-V
1047,
Being
\
Â^897.
"TJT hia' 183, [hsia)
Jif'ienZon,
^K* Aza'
183, {hsia)
^^^
r^shih,
o
767, model,
^^
^^
'?iu
453, vale,
i^ fhang 740,
jf^
ife/i,
the eternal
virtue
j:7iang 740 the eternal

teh, 871, {^^0 virtue
'tiai 612,
871,
{te)
;jp .^M
717, not
{te) is
:^ T^
J^
then
'^z'V/^, 872,
faulty.
îfsM
1014, suflQces.
151,
j>
J'lc 151,
He
reverts
^W
^1^
^^5^
^/"^^
He
reverts
E^ kcvei^ 480,
^Tl
[and] returns
kzvei, 480, [and] returns

,_>'t^
^yil 1 1 18, to
1118, to
(Chapter
28.)
TRANSLITERATION.
jbN./'m
191
710, simplicity.
IV.
Ba
"^
-J-*
^'' 879,
jkn
^fr
H||
,f'u 710, Simplicity
V/it'
721
'san 724, being scattered,

(se/i,
s/t/A. 768,
Chapter 29
956, (Isc) he then will

1047,
fl^'kiu 413,
^^
'^'^
wei
make
[of usefulness]
^
1^
The
fhang
22,
^^clii'
349, vessels
^zcM 1059, Not-
383 shgyig'
^^
773,
(,sheng)
holy
286, (y<:w)
1
weV
1047, doing.
I.
fijan
man
^Bjyw^'
149, utilising
[tzii)
^^
''*^
fsiangf^t-], {Chiang)
[One
to
who]
1 1
is
going
j^ .c^/ 53,
o
them,
^>'
39, desire
{chii) to
ff7 Ys' loio,

(i's^)
take
H|j tseh, 956,
then will
.zt/ 1047,
make [them]
5C
"TT
^'''''
^97.
the
Aza' 183,
(Asm)
P
J
'g* Jizuan
472, ofiScers
r?ft /;-/% 719, {e7-r)
and
.^/A'aw^27, [and]
VWr *'
434.
chiefs.
jf^ zfcV 1047,

Therefore
to
make
it.
'jîa' 839, a great

mil
<^^''
^
y*
c/iz 53,
{tzu)
o
'
59. (c/i''^)
administration
^5 PI
"û 1060,
^^chien'
.c/i'z
385, see
yf^ tu
"JIT,
does not
342,
him
Û
*o
428, injure [cut, hurt].
/[>./z^ 717, not.
â
Ir^
("^/i,
872,
(/c)
obtain
it
'i
278, that
is all.
5Â^897.
"TC
(Chapters
''"'a'
The
^
P'
183, {hsid)
28-29.;
192
Shan
101,
(/-sm/)
iii*
737, {shell) [is] a di-
'lT'
vine
349, vessel.
|j)? fih'ui "^.o
breathe
coldly,
^^ch'i'
i^ hzvo' 1065, some

55 cJiiaytg 366, [are] strong
;^
"pT
./ 717. Not
'^'o 425,
can
it
be
ifi?
/tzfo' 1065,
others
^1 ^ze/^V 1047,
Jjij '>'/ 1079,
(J
made,
^/eVsii,
o
jjjT
[are] weak,
indeed.
hujo' 1065,
some
"gS) ,tf <?V 1047,
[Who] makes it,
^Vsa?'94i, succeed [are '^ filled with a cargo]

n/
Ziziô'
^^ VA/ 38,
H^
J
the one,
1065, others
âz' 648, mars

,c/m 53, (^^?J)
it.
[^- Jiivui 261, succumb [come ^*^ out vanquished].
/^
^^sM
takes hold
762, (55m)
>-
Therefore
II.
^
^:
<:A/7;.
67,
[Who]
one
^^5/i;aw^' 773,
^-*^
{sheng) holy
the
'che 38, the
JV
^yaw 286, (y^w)
man
<S^
shi'h, 769, loses
^t cA'm 445,
I^ shan 738,
^y^
'ch'u 445,
abandons
(s/e^w)
"y' ,cAz 53,
(tzii) it.
pleasures
A^T
/iw'
434, Therefore
abandons
{shen) extrava gance,
aSrt zuiih, 1065, of beings

'î. hiuo' 259,
sAaw" ^^ ^%
73,
some
^P V/j'w
^K/'az"
445,
abandons
^T
o
/"".? 207. {hsing) go on,

1065, others
848, indulgence.
JOJA /izfo'
^CT
o
;gtt
^s?<z'
826, follow,
^
-4-
^"
879,
/izt'o'
1065,
some
breathe
lir ,sa 723,
Chapter
nfrl /i' 229, (/iSiV)
^fy
30.
s/z//s
768,
warmly,
1065, others
^5^ (Cha7tg 22,
'gft' Azt'o'
(Chapters 29-30.)
TRANSLITERATION
193
^
JU(
kien' 387,
Be
stingy
Vp
^f^
/A/, 392, [and] thorns

,sha>iff 742,
jj^ 'zvu 1061, with wars.
{sheng) grow
I.
278,
[Who] with
fHlr ,>'^ 1082, there,
jg*
/ao' 867, reason

^5o' 1002, assists
^^/a'
839,
great
fi^
JP //i/
^&
Xf
Zi^"?/'
y^ ,/a 286, (/(cw) the people's 2^ V/iw 87, master,

^jS* V/te 94, the one,
^ j2.^^"53,
'j;w
1 1
419,
I
>
war's
(^^'')
175, (/ioz<)
sequence
[after]
tySpi'
692, surely
13,
^\
J^
;^$
./ 717, not
/Q
are
278, with
|X| Jiiuyjg 213 (Jisiung) bad
,/z*^ 698,
arms
iî
^;/zV 634,
harvests.
5^
ch'iang 366, strengthens

)
^^
s/zi-;/'
752, {shan)
The good
?CA^"897.
'^ hia'xZl,
o
^hsid)
^^^ empire.
^y 'che 38, one â '/û'c 489,

pJ
V278, that
,i^z^
[is]
resolute
I^^<c^'i 342, His
jtYj /r/i 719, [err)
and
[then he
^^ s/iz
,^
'
764, {ssu) business
is all
methods jfj^'Aao 171, render good [make welcome] ,y Jizuan 244, repayment [rey
*~^
717,
stops]
Not
he
quital].
II.
Sfr "^
'^<3r
312, dares
L^ V 278,
thereby
(c/i'ii)
1^ jsM 758,
J^.^^^53.
(s5w)
S7 ^s'ii
An army's
loio,
to take
{tû)
HOT ch'iang
366,
by
force.
mt su' ^^
J^
817, (shuo) place
-^3. 'kivo 489,
One should be
resolute,
[which]
94,
it
'f/z'w
occupies,
fjyj/r,% 719, (frr)
and
not
ml .cAzw^ 403,
briars
(Chapter
/jn
30.)
iviih^ 1065, (z^vO
194
LAO-TZE
filling 405, boasting
TAO-TEH-KING.
*^
o
hVl
gg
/fC
tf/z" 1054, is called
fl^ 'kwo
489, resolute,
./ 717.
ureason.
/rA
719, {err)
and
^^ /ao' 867,
-_
/j^
^-fe
zf ?^/i, 1065, {zuu) not
^N ^&
,/m 717, Unâo' 867, reason
/a,
22,
haughty [bragging]
^.
lYjl
'kvuo 489, resolute,

1*''^'
J&
F^^
'tsao 953, soon

'?'
719. [err) but
278, ends.
attfe wz^/i,
1665,
{wu) not
arrogant
1^ Si
flYl "''
fiJiiao 368,
'kvuo 489, resolute, 'rA 719,

{err) but
"
[only
'.
,
^""
7^3
768,
when]
717. not 872,
(i!^)
/fv </
[- 5/e?7;,
he can
[it]
Chapter 31
i*M
^^/i
"-* yih,
IjBj^
1095,
^j o
.î
278, avoid
fihatig 22,
'^zfo 489, resolute,
mT
>//t
^'yew
/r/i
1086, Quelling
1061, war.
719 {err) but

1065, not
^^'zvu
wmA,
SB
fih'iatig 366, violent.
^^ ,/m
142,
Even
excellent
q^ .cA/a 351,
^1
wm/z, 1065, {zvu) Things
-Ei
o
^-ping 698,
,i^" 717.
arms
[are]
t|J ehivatig' 114, flourish
-^
an un-
0|| ^5Â 956, [and] then
rap si'ang 792, {Jisiang) bliss
^^
7ao
508, they decay.
^^
,<:/ 53, {tzii)
among
^/ie" 762, {5S)
This
:g^ c/iV
(Chapters 30-31.)
349, tools.
TRANSLITERATION.
195
S^zuuh,
1065,
(,zuii)
[all]
be-
./ 717. an un.s/aw^'- 792,
/izfo. 259,
[are] likely
^^ zf
z^'
1063, to detest
(^^?<)
^,chi ^l,
them.
^ ^^ ^
3E ^*
{hsiang) bliss
.c/' 53,
[tzii)
among
tAV
349, tools,
||5[ Az^' 434, Therefore
,/fVi36, [and] not

^chiiin 418,
i^ 'yiu
II 13,
[who] has
a masterly
ija âo' 867, reason,
-^ 'tsz'
1030, (^2m)
man
^^ W/e' 38.
^4^ ,/m
the one,
^
7^
''_,
,chi 53, (/^^m) his
717, not
94,
Jîc/tV
349, tools.
'^'chu
dwells there [relies
,/ 717. [When] not

^
,
on them].
A=i.ieh, 872,
(^^)
he obtams
"
M
^^
P
The
masterly
'z
278, avoiding [it]
.^''"
418,
jjj
,^^,^^
^^^^
1
^^^.^.^
^^^ ^^^^^
only]
-^ 7s2' 1030, {tzii) philosopher

,c/n/
ffl yu?ig'
"j^
149,
he uses
them.
437, while at
home,
^cM
53, {tzu)
0)1 tseh, 956, then
HI.
g* û/eV 484,
T^^ Vso
he esteems
^^
V<K
/'zf 899,
ifaw'
Peace
1002, the left.

1
853, [and] quietude
^3
yung'
,
149,
While using arms
'^
fSr
'
ct'eV
1047,
he makes
[holds]
J^ ^^
.m'^*
i>ing 698,
i- 's/iaw^ 741, high.
H|l ^sf A, 956, then

kzvei' 484,
1 1
'^
'^^^shing
771,
(sA^-w^) Victorious [he is]
he esteems
the right.
\
mt
\rh
719, (^rr) but

717, not
p^ 3'm'
E
.
15,
/P.i^
o
''"''
/>2i^ 698,
ap ';weV 586,
Arms
[are] ^ ^
tfil
enjoys
^^'''^^
[it]
VAe' 38,
^^^'
^^
(Chapter 31)
'
196
^jk
'met 586, [who] enjoys

^chi 53, {tzu)
38, the
it
,1^. shi' 764, {ssii) affairs
^
o
[a victory]
î shang' 741,
we honor
left.
^^ cJie
one
"^ 'tso
o
' _
1002, the
213,
^^ 5/2/' 762, (ssm) this [means]

SK/ti' 554, [he] likes
jXj .Az'ww^
(7isiung) In unpropitious
^S. shi'
764, [ssu) affairs

741,
^^fshah,
731, (saA) to kill
-^^ sha72g'
we honor
y^ ^yaw
"y^
286, ijen) people.
/h^ yiu' o
1 1 15,
the right.
Su
142,
Now
[when] one
likes
IS
^f)ien 689,
The
assistant
^^/^"
554,
y^ jtsiang 967,
(chiang)
army
^
o
Îj
s/âA, 731, (sa/z) to kill
,m, ^chiUn 419, leader
J\^ Jati
286, (je?i) people,
.tAw 437, sits

to the left.
^S 'che 38,
A\
Pf
the one,
^l{ Vso 1002,
Iseh, 956,
then he will
r, 's/iang 741,
The
superior
^pu 717, not

'^'o 425,
^.tsiang
967.
be able
.ra. ,cntun 419,
(^^"^) header
)
)army
j/^ V
278, thereby 872, [ti) to
^
obtain
.cAm 437, sits

1 1
^^
"T^
/-fA,
jiH c/" 61, his wishes

.j'M 1118, in
7^ yiu' p "^ yen

"o'
15, to
the right. [This]
1083,
means
[that]
J^
_
^chu 437, occupying
Y. 'shang 741, a superior

765, position
-p
.î
//za- 183,
(/â)
empire
I
^^ shi'
y^
V 279, [a final particle]
Îj tseh, 956, then

'i
278, according to
fry'
fhi
yî. In propitious
^^ ,5a^ 725,
(Chapter
31.)
the funeral
TfeANSLITERATlON
tijtf
wfi
'li
520,
ceremony
shing' 773, Of holiness

/<>/;,
871, the virtue.
1^
o
'ch'u 94, is
managed
it.
"yt ,chi 53, {tzu)
2^/o'
sAa/i, 731, (sa/i)
867, Reason,
in its eternal
a|&
lyC
The
kill-
ing
A^
Jan
YK
#n*
'
chang 740,
286, (yêw) of people

108, (tsung) multi-
aspect,
is
*^ ckung-,
^^
o
^fft^zfw 1057,
tudes,
un-
^*
?niug 600, nameable.

71' Simplicity
7o 909, many
278, with
VA V
?fp./'"
^^
668, sorrow 619, [and] lamentations

396,
g^
/y>
o
,5MZ 826, (shut)
though
'si'ao 795, [s/ii'ao) insignifi-
,ngai _&^ "*^
cant,
)
JifienSgj,
^^^
^^ch'i'
[we ought
to]
weep
~/^ fihi 53
[tzii)
A/a' 183, {hsia)
for them.
/]N ,^M 717, not

cJian' 45,
^^ BS
Li
[When] In war
HT ''âw
vic-
312, dares to
20,
,shdng 771, (sheng) a

'?
ch'an y5 ^^
278, according to
{ch'en)
[it].
subject
/^Jieu
pfe ,sang 725, the funeral
174,
(/zoz<)
Princes
Zp^ziâw^ 1043, [and] kings
7i 520,
ceremony
^fc o/e,
296,
(/i^) if
I^S VA'm 94, must be treated
ttfe^waw^ 616, (neng) they can
*2.
'^^^ 53' ^^^"^ ^"
îî's/iew 755, (skou)

^'
^
ÎZT
879.
keep it, o '^,zvdn' 1040, the ten thou^*^ sand
san 723
sAjA, 768,
\
^1 zvu/i,
Chapt er
32.
'
1065,
(zt'M)
things
-I'
^1^ fsiang
967,
'
{chiang) are going
VA' 721
22,
F^
/52"
1031,
(tzu) of
them-
selves
^^ fhang
,^zM 695, to pay homage.

(Chapter 31-32.)
"
igS
y^ /ten
j^tz"
'
897,
Heaven
earth
"nîfu
142, then
879, [and]
TfKj'z'' 1093, in turn
aH ^stang'
^
790, (Jisiang) tually
mu-
î^ fsiang
967, (chiang)
is
one
going
hoii"], combined,
^n
ll*
,c/jz'
53, (/^m) to
know
V \A / 278,
thereby
364,
'chi 56,
.cAz'
where
to stop.
1^ chimig'
h'
Ig.
o
/?<'
drop
4^n
53, (tzu)
Knowing
to stop
,Aaw 310, sweet

557,
IP
'chi 56,
where
dew.
Pif^"'^^7.(^/'))i3tberea-
^^
j^
^21
o
'min 597, The people
jyV278,
</J>
son
f
why
mo' 603,
''^'^
will
have none
^^ their
,^ 717, there
is
no
53'
(^^^"^)
y^â/'
846, danger.
^^ /m^'
546,
commanders,
III.
ITQ /^-A 719 {err) but
Q
w
^pj>V'
^s^"
1031,
418,
{tzii)
681,
To
illustrate
^^ J^ ,c/iM
of themselves
will
they
be
righteous.
^ ^
âo' 867,
>
Reason's
.^''i^
53. (^2)
11.
"j^ltsai' 941, being
||j^'5/^^ 761, (s5?<)
[When]
at
|^Jc/^^' 59, creating order

i|* 'yitc
1 1
^ ^
*-^
/zV 897,
Ma'
183, {hsia)
"^'êrse
)
13,
[it
becomes]
J(î^'^
11 12, resembles
^^jnitig
600,
600,
nameable.
Ilf .cAz^y'aw 119, rivers
ming /^ *~^
[When]
the
/^ ku, 453,
-^
[and] streams
nameable
"^yi'
1093, also
339, already
1 1
,chi 5s, C'^") [in their rela-
^^cM'
7^'yiu
"^.y" mS,
Jf-j*
to
13, exists
^chmng
362, great rivers
(Chapter
32.)
TRANSLITERATION.
199
(^tzu)
^@
'?iai
160, [and] the oceans,
tsz" 1031,
Himself
[who] conquers
H|. 'ye 1079, indeed.
),shang TJi,
'chd 38, the
{ahe.ig-)
one
is
^V?'879,
hS
tPQ
Chapter
33.
ch'iang 366,
i*^^^'
mighty.
*^
,sa 723,
768,
53.
[Who] knows
-4* s?iih^
JR /s?<
1014, contentment
"__
.saw 723,
22,
^S '<^h^ 38,
the one
B^ chang
g
discriminate
'"m'
148, is rich.
p ^
Jtn
//6'' 688.
To
5S f^^'^^^^S^
j^ Jung-
366,
[Who] dares
to act
^Â, 871, virtue.

I.
207,
{hst'ng)
[move]
^^ VZte 38,
/H^
-
the one
<chi 53,
[Who] knows
'yiii 1 1 13,
has
A ^y^w
286, {jeti) others

38, the one,
ff
^^ ^1 chi'
VA^
Jn^ cAz' o
61, will.
^\
,_^z<
717,
Not
[who] loses
58, is intelligent.
^
^T|
y^ s7iih, 769,
î,
,<:/^V
^52" 1031, {tzu) Himself

342, his
53.
i^-^^'
[who] knows
the one
/^
^g"
sii'
817, (shuo) position
^^
'c/?e 38,
'c/ic 38,
the one,
lasts.
ffl ^zz^ 599,
is
enlightened.
^
/Q*
"ft
o
,shang
771, (sZ/ew^)
^\^'c/itu 413,
[Who]
conquers
286, (/<) others
yi Jan
^
f^
yf>
III.
's^'
836, (ssu)
[Who]
yet
dies
^^ 'chi 38,
'yiu
^2"
the one,
/r/i
719
(^r;-)
1 1 13,
has
,:pH 717,
not
536. force
T^
Jiâng 1044, perishes
(Chapters 32-33.)
200
'die 38, the
one
"
^
p
ffij
,shang 742, (sheng)

>/ 719. (err) yei
,;pu
"ji-j,
living,
\sheu'
\
757. {sJiou) is long lived [immortal].
y?>
not
it refuses [them].'
m
^^
-4|JC|
^^5*2'
^z"
1033, {tzu)
879,
,saw 723,
shih, 768.
Chapter
34.
TjJ ,ku}ig
460, Merit
j-j,
52
836,
^
^ ^
-J^
^V
^
fh'ang
,^;< 717,
[cheng)
it
ac-
quires,
/:;âw^ 22,
yf>
i ^f^
[but] not
^mhig
'j/m
600, the
[it]
name
takes.
/aw
289, Trust
(ch'ing 77, in its perfection.
/H
"
1 1 13,
I.
^
great
ngai' 619,
It
loves
jfa'
839,
The
;â 'yang
'^
1072,
[and]
ishes
nour-
^^ tao'
9rJ
/'^'^
867 reason
^2^' ^^ all-pervading
'ro
*^
o
zf(f'
1040,
the ten thou-
sand
1065, (zf ) things,
^1 zvuh,
J^ y^ ja
Ip
i^ /^/ 179,
"H*
fifi'i
{hsi)
Oh
V/t 719, (frr) yet

,i>^ 717.
^zi/^z
342, It
oot
pT
'yfe'o
425, can [be]

left
1047, act as
~p 7so 1002, on the

-jb^
V/iM 87, [their] owner.
yhi
zfrfw'
1 1 15,
[and]
on
the
*jS?'
chang
740,
it
Always
has no
H
'fijy
right
1040,
P^
the ten thou-
fiffi ^zf ?/
1059,
1 1
sand
1065,
(zt'?^)
A^ xuuh^
*j^ shV
things
-6^^z<,
39. desires.
761, (55?^) relying

53, (^2??)
it,
on
Pf
^k'o 425, It
can be
^
JjiJ
.c/tz"
y^ jnmg 600,
^3^
named
'z
278, thereby
.jM
1 1 18,
with
(Chapters 33-34-)
TRANSLITERATION.
/|>'smo795,
'
(hsz'ao) the
201
smaW.
'
Jj^ "^
chayig 77, {chenff) accomplish

,chi 342, his
ta' 839. greatness.
*"*
Ba
zt/4'
1040,
The
(zi/w)
ten thou-
_2^
"^^
o
sand
1065,
Omtvuh^
^f Azf'
things
480, return
te
o
>'f
1082, thereto.
rrtt \>"/j 719, (err)
Yet
â
4
ti' 879,
,saw 723,
shih^ 768,
}
yR ,/m
717, not
it
Chapter 35
'^fi^zfcV 1047,
acts as
jjl" 'zfz^
1060,
^ VAw
o
87,
[their]
owner
^
^
i^
^chatig 22,
Pj
'k'o 425, It
can be
{f\ jning 600, named
^/aw 287 Benevolence

^^/i,
871, virtue.
]^ ^zt/
1047, as
I.
-^ â'
839, the great.
^t.chih,6'],
III.
[Who]
takes hold
--^
ta' 839, the great
sAz""
762, (ssii)
>-
^H
Therefore
siang' 792, {hsiang) form
IJIV278.
shang' 3B =**
773, {she?ig)
,nV
897,
j
the
the
~T^
hia' 183, {hsz'a)
world
^
'
holy
^ya 286,
0) man
end
>f+ 'zfaw^
-^
j?jj
1044, goes [to him].
^^, Chung
106, (tstoig) to the
;:H: 'zf aa^ 1044, [It] goes
.i^M 717,
not
'rh 719, (^rr) and ^fu

ji'j,
î jvei
1047, acts as
great.
^^
not
is
*r^to' 839, the
ij^* Aaz" 161,
injured.
rtY ^"' 434> Therefore
i^ ^ngan
(Chapters
34-35.)
620,
Contentment
Top ^waw^
616, (neng) he can
.?Tv ^j^'ing joi, peace,
>
<:
202
:K^
io'
,^M 717, not
1014, is
^^^W 848,
rest [is there].
/jpi
J^ /SM
enough
to
^^
554,
Music
and
(r;-;-)
PQ
dainties
ClJ zvdn 104 1, (zven) be heard o yit^ng' 1149, The use

(ifzw)
J^'^/<
1125,
<^ .Âz* 53,

fiff 'V/^ 720,
of
it
yy^ ,fu 717, not

î^ 'kzuo 490, the passing
Pj
-;^^ ^'o' 429, people
'c/iz
'ife'o
425,
can be
IP
56, (^^w)
make
stop.
^Qc/it' 339, exhausted o
^
~/^
,tp,
/ao' 867,
Reason's
,C/J2
it" 879,
53, (^î)
cA
?<
98, going out of
,sa 723,
|-
PI AVw
331, (kou), the 853,
mouth
*-J- sht'h, 768,

.~^ luh^ 562,
Chapter 36
y^ â/i'
[how]
is
insipid.
'^pijiu 224, Oh!

jrt^ ,c/iV 342,
it
^^ fihayig
|||^
22,
^wcV 1050, The secret's
^Bt
jj^
zf?^ 1059,
has no
Hff
jning
599, explanation.
zuez 1053, taste.
iuS shi' 763, (ssm) '^"
[When]
looked at
M^ fsiang 967,
^1*J
;5jJjj_y.Y'
^
JS.
which]
1 1
(chiang) [That is going
.'^hi
53, (^^/i)
it
W^
V*
37, to desire [viz., to
have the tendency]

(Jisi) to
y?^ ,^w
717, not
n^/z7, 203,
contract
/5;< 1014, is
enough
.^^'^
53i (^^) itself,
M
o
chien' 385, to be precious.
jj/^ i>i
'
692, surely
H^
J^
/'2^ 906,
[When]
it,
listened
^^
Am' 435, assuredly
fhi
53, (^^M) to
EM fihang 22,
(Chapters 35-36.)
has extended
TRANSLITERATION.
203
j2. o
''^^"
53' ('^") itself.
^
is
.cAz 53, {Izii) itself.
^^
rt^ fsiang 967, {chiang) [That

which]
going
'^ps/ii' 762,
(s6-)
'M^yi*' 1137. to desire
This
S^joî, 295,
J
(yV) to
weaken
gS 7t'(Y'
1054,
is
called
ô
,rA/ 53
(izii) itself,
-frnfûxfi'ioô, the secret's
i^/z"
692, surely
pn miug
599, explanation.
ml
^^
jcl^
ku' 435, assuredly
2E Jeu
294, (yo^^)
(y^)
The
tender
the
ygg ch'iang^66, [has]strengthened

.f/i?
^%J^^'> 295,
[and]
53, (/^m) itself.
V^ ^shdug
PllJ.âw^
77 1
{she fig) con-
quer
318, the stiff
is
(c/u'ang) [That y^ ,tsiang 967,which] going
^^jyw'
137, to desire
v5S
,'^J'-'i<^"S
366,
[and]
strong.
the
R^ ^/^
138, to ruin
III.
fhi
53, {tzu) itself.
^&
.jrt
1 1
19,
[As] the fish
l^lsfi' 692, surely

ku' 435, assuredly I^J
/f> ,^
717, not
pT'A'o 425, should

has
Âm^'
205,
(Asj>2^
jm.
y-o 914, escape

^,^.^
^
*
.cA? 53, {tzu) itself.
ip
j8.
from
31
^pfc ,tszang g6y,
(r/aw^)[That which] is going

IpVI
^yiicn,
1 1
the deep,
,,
^J'^jyw'
137, to intend
^Zi'O 491,
,c/n'
f^^ Jo
913, to deprive
empire's
"J'
53,
(/2';'<)
^
o
[gl
,chi ^l, (izu) itself.
^|J
//'
521,
sharp
\\[\ti' 692, surely

^z<'
^^
endowed
(Chapter
'^^^''
349> tools
435, assuredly
[it
o /!> ,pu 717, not
jm'>'ii25,
has]
"pT
36.)
-^'o'
425, should
204
LJ
yj^ ^
/V
i 278,
thereby
^3p 'sheu
be shown
J|hJ zi'rfw'
755, [shou)
keep
[it]
s/^^'
763, (s5m)
"^
1040,
the ten thou-
sand
zvuh, 1065, (zf w) things
Jan
286, (yWw) to the peopie.
V0\
its.
^^
fSlang 967, [chiang)

^s^"
will
^S
B
^z''
103 1, (^^m) of themselves

240, reform.
879,
*_
q-l^
^safi 723,
Awa'
~r*
s/zzA, 768,
^,
Chapter
37.
[If] reformed. .^P, /izfa' 240, ^
ru
Jj
Jjfrl
VA
/sV/i, 987,
719, (err) yet
^g
chang
^>Pjy
22,
1 1 37,
they
may
desire
^
j^
^zf 1047, Administering

ching' 76, the government.
I
4^ ^50' ^*
1005, to
1060, I
stir.
.Zv7/
^ J.siang
'
967, {chiang) will
^
i^
4ft
cAaw'
,<^^^'
17, pacify
too' 867,
Reason
V*
jchang 740,
^tt'M
is
53i C^-^^)
them
always
1059, non1047, action,
J|^
V 278, by
3ffi ^zf M 1059, the un-
^^
Hft
jx///
q
'
^^
rh
719, (^rr)
rning 600, nameable

,c/f/
and
^
J^N
53, (/2^m) its
^ffi
7VU 1059, nothing

ci^'"
710. simplicity.
^<^
,i^ 717.
^ti'/z
[remains] unII.
^^
IC
1047, done.
174, {hou) Princes
<r^ ÂcM
4^
x^
-;5>
ivu 1059,
The unnameable
zuang
1043,
[and]
if
kings
jning
^c/zz
600,
^^/o/i,
296, {je)
53, its
B^
nang
616, {neng) they can
-!:[>
,^'m 710, simplicity
(Chapters 36-37.)
TRANSLITERATION.
7fF\>7', 1093, in
205
turn
(c/imtig) will
[afiord]
y^ 'sJiang 74 1
1
iMr tsiang 967,
Superior
virtue
TIT
T^,/k
;g5jrjK'
1
717. not
137, to desire [to lust]
i^te/i, 871,
(^^)
xj\
,i^ 717. is
unvirtue.
o "7^ ./w 717, [There being] no
f^^^-A, 871,
(ie)
iQ^yi'
l\l
z
137. desire,
^&s/z' 762
(ssii)
>
Therefore
278, thereby
{cJiing) there is
rest.
)
^S tsinff' 994, "^

TP /zVw 897, -^^
T^
ri^
/H
o
'_>7
1 1
13,
it
has
[Then]
the
'{Ba.te/r 871 (/^) virtue.
A/a' 183, {hsia)
world
K' /' 183, {hsia) Inferior
/sz'afig 967, [chiang) will
-^S
teh, 871 (ê) virtue
1^
^5z" 1031, (^^w) be self-
^N
,û 717, not

769, loses
(i"^)
*r^tmg' 905
A-
{cheng) enraptured.
^^ s/tz'/i!,
i^teh,
871,
virtue,
^pshi' 762
^^
(552<)
I
>
)
therefore
^V278,
i\ Aza 183' {hsia) the latter
igL fien 690,
part.
4lft'if 1059,
it
has no
virtue.
^^teh,
871
[te)
^
-
o
//'
879,
P*
'shang jî, Superior

871,
(/<?)
,sw 723,
768, 647,
|-
^^teh,
Chapter
a
38.
virtue
*5/^^7^,
JîâA,
4ff6 ti' IOS9,
is
non-
^S
zi,'ei
1047, action.
rfrt '^r/i 719, {err)
And
/mw' 366, a discussion

teh, 871, of virtue.
^Ht H7<
\.i
'i
1059,
it
has not
278, thereby
(Chapters 37-38.)
2o6
^^ ê\
o
1047, pretensions.
^S
hia' 183, {hsia) Inferior

871,
{(e)
zf^z 1047, pretensions. o I* 'shang jiî, Superior
iîeh,
virtue
wH 72 520,
^L
propriety
is
î ^zfeV 1047,
^V*
.<:/;
is
acting
zvei 1047,
,<:/z/
acting
53, (izu) itself,
^
ml
53, (/2m) itself
Tm
yQ
\r/f 719, (err)
and
'rh 719, (err) but
'jzM
1 1 13,
has
,EI, wzo' 603,
when no one
it
1/^ V 278, thereby
,c/iz
53, (tzii) to
^Sl ujei
a
r^^
1047, pretensions.
tf^ ying
.
1106, responds.
'shang 741, Superior
îj
tseh^ 956, (^5e)

it
Then
4^
Jan 287, (yV^) benevolence

is
3S ^Jayig 290,
iC^ pi' 678,
stretches
^^ jx)H 1047,
^^ 'chi 53,
rrtt
'
acting
[pel) its
arm
(^2) itself
ml
'rh 719, (err) and
rh
719, (err) but
flj Jatig 291, (ye^) enforces
offi zvu 1059, not
v^
,c/j2
53, {tzu)
Ill
it.
Li V278,
thereby
A^ ku'
.^^
II.
434, Therefore
769,
j^
tf//i047, pretends.
.s/2272,
when one
loses
'shang- J 1^1, Superior

280, righteousness [justice]
i^ tao'
r?jrl
867, reason
719, {err)
z' ^^ ^*^
'^r/i
and
^^
ZL'ei
1047,
is
acting
'^^
1^
Aez^'
175 {hou) then [there

is]
y' ^chi 53,

'
(/^zi) itself
f.^ o
ê/j,
871, (/e) virtue.
lYjrj
rh Jig, [err) but

1 1
"9^
shih^ 769,
One
loses
^bT
J!)
'yhi
13,
has
^^ teh, 871,
Jm
(Chapter
38.)
(i?^)
virtue,
'2:
278, thereby
'^r/i
719, (err)
and
TRANSLITERATION.
207
77' l^nowledge
J^ hcu'
^~'ijan
175,
(/loii)
then [there
isj
nnvl
'^^''^''
287, [Jen) benevolence. o y^shih^ 769, One loses
^^ *q
j^ j^
jpftl
V/jt?
38, that [is]
igj" /ao' 867, reason

,<rA/ 53, (/^/)
4~'^ya
287,
(Jen) benevolence
in its
ml
'^r/i
719, (err)
i-j^,
and
then [there
is]
JEE /izâ
239, [mere] flc
X^ heu'
(/lou)
^K
Xî
^
\r/^ 719, (err)

^yi*
1
and
z''
280, righteousness.
120, Ignorance
y^shz'/i, 769,
One
loses
,chi 53, (^2;<) in its

(ssii)
^Kz'' 280, righteousness
y[^'sht y6i,
beginning.
[m
Fp ^
J|{g
'r/i 'Jig, (err)
and
"^^s/n'
hen' 175,
(/roz/)
then [there
is]
'^
J^
~T^
762, (ss??)
Therefore
278,
7z 520, propriety.
/a' 839, a great
d^ 'fu
wfi
'//
142,
Now
^p*
Chans'' 25, large

,/?< 142,
520, propriety's
^1^
îl
organiser
[man
of
affairs]
'ch'i.c
^^ 'che 38,
o
things [are]
94, dwells
tl' j:hiing 106,
(tsung) loyalty
faith
J^
Im
o
fih'i 342, in its
>j^
J^'
sin' 807, ,chi

^3,,
(hsm) [and]
Ae?<'
176 (Ao/<) solidity
(tzu) in their
yR
fe^
_^g^
,i^ 717. [and] not

.e/irt
^M
iô'
705, attenuation
437, abides
hfrl '^r/i 719, (err)
and
e/z'z'
342, in
its
ST Izuan'
j^_
570, disorder
^g
o
/o' 705, externality.

'c/i';^
i^^" 53. (^2^w) in its
lg&
94,
He
dwells
gT'sAew
770
756,
(shou) beginning
jtf
^*^
,e/zV 342, in its
glj /^Vew 98 1 (cA^Vw) premature

(Chapter
-i^shih, 769,
38.)
fruit,
2o8
//f>
,fu
ji"],
not
-^ ,^Ve 897,
Heaven
j^ ,chu 437,
.
abides
^^teh,
872, (ê) attained
"h*.
,ch'i 342, in its
yt, 1095, unity,
rtfe y^ztâ 239, flower.
1^ ^^
-fe;/
434,
Therefore he avoids
J[^ V
278, thereby
TTrt ,ts'itigV/i' 445,

'pi 674,
995, (^chinff)
clear.
it is
^^
^^
jj;r
the latter,
(ch'ii)
o
/z' 879,
Earth
[ti]
^îeh,.872,
75'rt
attained
loio, 1034,
and choses
the former.
VA
am!
_ o
yi 1095,
,
unity,
Vs's''
(if^w)
'i
278, thereby
ninff- 637, it is
peaceful.
Spirit
îi'
879.
iljrti 1-^'^"''
737'
(^^''^'O
,saw 723,
}>
yîe/i, 872,
(t^)
attained
-|-* sh/k, 768,
Chapter
39.
yt, 1095, unity,

278, thereby
it is
Li V
^^ fhang
22,
J
^ /"z^ 543,
mental.
^
^
;jfe
'>^^^
453, Valleys
//', 123,
Law's
^M _
r^j
^Â, 872, (/e) attained
'/a 655, root.
jyz',
1095, unity,
278, thereby
1
szVz,
802, {hsi)
^^b^yinnr
106, they are filled
^
^*
Of old
,chi 53, (/0z5)
(z*^)
zi'^fw'
1040,
The
ten thou-
sand
those who attained
jl^te/i, 872,
4&1
^^'
zi7/A, 1065, (zt/;/)
things
. >7''
1093, unity
^S, the
^M/<7j, 872,
(tS)
attained
-^^'che
ones [are]:
>.y2,
1095, unity,
(Chapters 38-39.)
TRANSLITERATION.
209
CI
V278, thereby
jît'
9|FE
879, Earth,
1059,
&i
~o ^^ Jieu
^shang 742, {shcng) they have life,

174, {hoji) Princes
zc/?<
were
it
not
|;^,
îft?
''
278, thereby
^pzvang
1043, [and] kings

(te)
ning
637, steady,
967,
J^
^^//,
872,
attained
41^
'^
.
,tsiang
(chiang)
it
o
l^/
yi\ 1095, unity,
J^^
k'iiug 422,
121,
would presumably
278, thereby
^^ ./a
become
)
break down.
{shen) Spirits
^KS
7/y/z'
1047, they
jjlfp
shan
'jyj,
Â^897.
.
the
WS". zuu 1059, are they not
T,
Tp ^
"H*
/^â
("world's /, X o 183, {/tsta) )
\A V 278,
thereby
mental,
chang'
fih'i
75,
[cheng) standard.
/^'w^ 543i ^^ o
i}^
1*''
342,
58.
That which
produces
"S^chi'
tsiang 967, [chiaJig) they would Jg~'/fe'i;M^ 422, presumably

Mr/izV/j, 195, (hsich) give out
^
HT
.'^'''
53.
(''^w) it
.^^yi, 1095,
[is]
unity,
^^'ku
fflffi
453, Valleys,
'j^ 1079, indeed.
zc;^ 1059,
were they not
l^ V 278,
thereby
1
^P
3fflc
.^'iVw
897,
Heaven,
were
it
J^b ^ying
o
'* ^
106, filled,
ifz< 1059,
not
*^ fsiang 967,
'k'iiug 422,
{chiang) they
l/J
-tfl'
would presumably
^^ exhausted.
278, thereby
,ts'i?ig 995, ^^ o
''
{ching) clear,
[chiatzg)
it
^M
>
^^^^^^^>
37^'
o
zt'rfw'
tial/5za^ 967, *
^"^ 'k'iing
422,
would presumably
^y 1"^
1040,
The
ten thou-
sand
^fct If ;//;, 1065, (zt7<) things

^ttv<
ZLl/iVA, 531, crack.

(Chapter
39.)
1059,
were they not
2IO
thereby
742,
CJ V 278,
J^
ing
life, ^_-;
278,
upon
low
&^
o
'I
,shdng
{sheng) hav-
""FT hia' 183, (As/a) the
^Sl fsiang
J^^
967, {chiatig) they
vuH
.<:/iz
1047,
336,
have
[their]
'k'iing 422,
would presumably
be exterminated
[as
founda-
tion.
"^jmPniieh, 593,
^^s/^^'
762, (sszJ)
>-
7^
<Ê
/ê-M 174,
by
fire]
Therefore
(AoM) Princes
J[>lV278.
^_ zuajig 1043, [and] kings
^fe
,A^M 174, (Aom) Princes

1043, [and] kings
SBE
wu
1059,
were they not
^P jvang
JL^ V
278, thereby
75,
B
the standard, but
^s^"
1 03 1, (if'^w)
themselves
7Cd-/ia^'
rKj 'rh 719,
{che7ig)
p|^
zf/z" 1054, call
(e;-;-)
j&|t .^?< 431, orphans.
^ kzvei' 484, esteemed them^^ IeT ,Aao

selves
324, [their] high,
^t 'kzva 467,
_
widowers,
^R
^v*
j|;|^
.i^w 717,
[and] un-
they ^^ /siang 967, (chiang) would j^ 'k'ung 422, presumably
'*" 453' worthies.

'tsz'
1034,
(tzu)
[Is]
this
[because]
^^
^t/!<?
446, fall.
'ff tcKi 342, they
LJ- V 278, from
B^
jfrjT ,^m'
tsieti'
979,
{c/n'efi)
434, Therefore
the commoners
^*
kzuet' 484, the noble
^^ ^t^/i
1047, take
?
]/U^ '^dn 655, (^^m) their root
t^
'^^
V 278, from
979, (chien) the
H^ tsien'
^1 !&
TX'ii
commoners
flp
je' 1078, (ye/i) [query]
1047, take
^p ./// 136, [Is not so 34 /JM 224, [query]

it]
^j^'/aw o
655,
[their] {^71) root.
,A:ao 324,
The
high
(Chapter
^^ /jw' 434,
39.)
Therefore
TRANSLITERATION.
c/kz" s8. (c/i27i)
211
let
iMô'
867,
Igr
'shu 777, (5) go to pieces

.c/tV 39, a carriage
,zt^'
^
r7?
,chi 53, {tzu)
^H
[wheel]
hm ticng" 932,
motion.
^^ ^S
Alt
1059,
it is
no [longer]
SS/'^''^ 295, (y/)
Weakness
,<:/(V'
39, a carriage [wheel].

-jij,
^T V/i/38, J^ too'
that [is]
X]\ ,fu
[Unities] do not
867,
(^^)
^3'm'
1137, desire
563, to
;^ lu'
]^
iti'
be respected,
^ ^
.<^>'53.
Ji^' 1149. function.
563, [and] respected

like
50 J^ 297,
^^^-z^'
1
^^ ,t'ien
;^^/'
down down
897,
Heaven,
138, a
gem
let
879, [and] earth
^^/o'
553, to
be
^^Vo
jtU
553, [and] let 297, like
'^.zudn' 1040, [and] the ten -_ thousand O^zc'uh, 1065, [ivu) things
.-''"
^f^ ,shang'_^
"^f"
742,
(sken^) are
produced
,yu
1 1 18,
/f^ shih, 766, a stone.
from
jyzM 1 1 13, existence,

'yiii 1 1 13,
existence
53 55"
-|-*
836,
^^
.
,s/idng- 742, (shens") is
produced
1 1
Chapter
sZ!z7i,
40.
"^^ ,yu
^ffi
^tt/?/
18,
from
768,
^^
"^
1059, non-existence.
,chatiff 22,
'A'm 445,
>'"<?'
1
Avoiding
149. function.
I.
^^'/an
126,
Returning
^Wf'38,
that [is]
(Chapters 39-40.)
212
lao-tze's TAO-TEH-KING.
~ 879,
836,
}
Â t
pg sz"
Y\ hia' 183, {hsia)
An
inferior
-T*s/iz" 762, (ssw) scholar
-L. 5Az7z, 768,

...^yih, 1095,
Chapter
41.
^3
^ztâw 1 04 1, (zuen) listening
i^ tao'
^/a'
^
869, reason
=^ fihang-
22,
839, greatly
795, (Aszao) ridicules
[tzu)
it.
y^ siao'
o
^
S,
t'ung 933, Identity

2"
^^^chi^^,
281,
and non-identity.
/!> ,;pu 717, [If] not
^S siao'
X'^'shang 741,
795, {hsiao)
[it
he
ridi
superior
37\ .^"
717.
culed [it], will] not
ts^z'
'
762, [ssu) scholar
î /5M
\zvan
1041, (z^^) listening
to [or,
1014, could
hearing of]
LJ
'z
278, thus
[too' 867, reason.

"mh^ch't'tt 402,
^S
/Mil/
ztêV
1047, ^' to
as be regarded
he
is
strenuous
T^too'
rfrl\rA 719, (err)
869, reason.
II.
and
prac-
^hcjiing
^y*
,^/Z
207,
(hsing)
tises
V^ku'
434, Therefore
53,
(/5r2<) it.
"^^chien' 386,
who
builds
o
{(sung) average +-5^2' 762, (ssu) scholar
105,
^chung X^ '
An
'=:^
yen
1083,
words
^^
o
V/ze' 38,
the one
^H^zfaw
1041, [zveti) listening
/H
'>'ZM 1
113, says
ig/âo' 867, reason,
^
o
.cZsz
53, {tzu) that
o
^-^;b/^, 296, (je) sometimes
PH
J^'ififf ^
599.
Those enlightened
y^r ts'un 1020, keeps,

^^Y
^'^^'.
.:^]^ âo' 869,
by reason
[je)
296, (ji
sometimes
[it].
^^joh, 296,
resemble
Tr^^zfaw^
1044, loses
R^weV
(Chapter
41.)
587, the dark.
<y
4^
^tsifi' '*
iy
.r^'
TRANSLITERATION.
Those ad-f^^
213
875, [I'ou] the remiss
68,
990, [chin)
vanced
iig tao' 869, in reason
^
^J
feu
c/;//!,
Simple
"^^joh, 296,
(3'^)
resemble
jching 73, chastity

yoA, 296, (je) resembles
V^t'ui'
926, the retreating.
^^
'^
sg
i 276,
The
straight
',>^"
/%
-4^
Vi
J^
'
VM 1123, thechanging
fickle].
[th
/ao' 869, in reason 296, (y^) resemble

512, the rugged.
ta' 839,
The
132,
greatest
y^Joh,
J'ang
zt/?^
square
^S/fV
o
^;
RJ5
o
1059, has
1 1
no
V-'shatig- 741,
The high
in virtue
3'w
19,
corner.
greatest
-4^ ta 839 The
^^.teh, 871,
(/^)
t^joh,
296,
(/')
resemble
^^
my
fiv
c/zV 349, vessel
'wan
'
1038, not yet

77,
is
/5> 'Aw 453, a valley.
-JU ta 839, The perfect
ch'ang
'*^
{ch'eng) complated.
greatest
-^
1^ ô'
706, in whiteness
;' 839,
The
^y
^fc /oA.
J^g /'
296, (>f) are likely
,j/
100,
sound
void
;^
299, to
y^/ 176, (/i5z) is
be put
to
shame.
'kzvang 478, The broadest

871,
(/^)
^^ "o
^;^
,shing 771, {sheng) of speech [voice, harmony]

â' 839,
The
greatest
^r^teh
in virtue
^fc;b/r 296,
^/?^ ,^z^ 717,
[je]
resemble
^
oHE
s/aw^' 792, (lisiang) form

ri7<
iOi9, has
no
the not-
1^
sufficient.
hiyig 206, (lising) shape.

HI.
t? /s 1014, o
c/izV' j^ y^
:
386,
Firmly established
frft? /f/z,
871, (ê) virtue

(y<?)
^^ /ao' 1^ ''yin
^ft
41.)
867,
Reason
1103,
when hidden,
^fc
/oA, 296,
resembles
wu
1059, [is] not having
(Chapter

214
i^^ ^shang
/i^ jning 600, name.
"jî,
HK
,0
^fu 142,
However
it is
.
^
(sheng) produces
*__
.Srtw 723, trinity.
Ul^
;:^
'zvei 1052,
exactly
-^_ ,san 723, Trinity
tad
867, reason [that] 752,
^P
Jga
4jfcf
^shdtig 742,
z/rf'
^fe shan'
'Ql
can
{sheng) produces 1040, the ten thou-
sand
âz" 845, give
Vs'zV
tuuh, 1065, (zf m) things.
R
'*^
974 {ch'ieh) and

77,
*l^ tvdn' 1040, The ten thou^*^ sand
Cfe fh'ing
{chetig)
plete.
com-
&^zvuh/io6^,
[zuu) things
-3
A^
/?<'
149,
bear
,^
the
>^
^ m
g
g
^/' 879,
JSlS ,yin -JJ^'
1099,
negatiVe
principle,
S2" 836,
708,
rfft '^r/i 719, (^T?-)
and
!- shih_
Chapter
i'fij/ao' 665,
42.
embrace
the positive"
principje^,,.^
{fisting)
'rh' 721,
)^^ yatig
1071,
109,
*ô
.y(i|',c/i';/w^
The
fha7ig
22,
immaterial
â'
tao' 867, Reason's
i^/i'z"
348, vitality
LJ V 278,
thereby
'^
Azfa' 240, transformation

I.
Ek. jvei 1047,
makes [them]
harmonious
^yf/zzfo
254, {ho)
II.
Jg
^
âo' 867,
Reason
{sheng) produces
'
^h
"
,s7ia>!g 742,
ya;z 286, {j'^n)

j^^î
~,
^-*_>'2"'
1095, unity.
o
/^
*jyz" 1095,
Unity
{sheng) produces
'^ R? sm'
~/^
53i {tû)
"
"
817, {shito) that

1063,
is
which
^shaug
'rJi'
"jî,
5E zf
-
<<'
detested,
721, {ei-y) duality.
P'ffi ,u'ei
1052, exactly is
'rh' 721, {err)
Duality
(Chapters
ZlU^
^kii
431, [to be] orphans,
41-42.)
TRANSLITERATION.
215
^^ 'kzua
/^
o
ffjj
467,
widowers
^
^
^^
_
'w^ô 627, I
'/m 717, [and] un-
^37"
1093, also
372, teach
it-
S^>fe'M 453, worthies.
%V ^/'o'
,<r/iz'
'rh 719,
(fr>-)
Yet
53, {tzii)
o
ch'iang 366,
525,
^P ^wang
1043, kings
The
[and]
strong
aggres-
^^ .&M^ 459,
j/i
[and] lords
J';^ liarjg-
sive
278, thereby
^^ VAe
o
[it]
38,
ones
^^ ^zf
y'
1047, take
^>
{El
,/ 717' do not
f^.cAV^'76,
;J{J[A:m' 434,
{cheyig) [for their] titles.
vfî'^'A, 872, (/c) obtain
^^
JC.^''''''
Therefore
342- their 836,

(ss?/)
]gJ^>fezfo' 259,
sometimes
*g 's?^n 829,
you lose
it
^
Li
gain.
/^J^ 52' o
^ct7/
[natural] death.
1060, [But] I
^
|m
o
.tA/ 53. {t2ii)
^^ ^tsiang 967,
but
is]
'z
{Chiang) shall
'^rA 719, [erf)
278, thereby
>f^ >7"
1092, [there
jS
c<>tV
1047,
make
[viz.,
ex-
pound]
J|J^ Azi/o' 259,
Sometimes
you gam
it
^^chiao'
372, the doctrine's
"^^
..
fnf^>'z
1092,
^fii
147.
father [foundation].
j^
jjjj
.'^'^z
S3. (^^)
\rA 719,
[err) but
i^ 's?< 829,
yV Jan
[there
III.
is]
loss
[jg
-f-*
^-'"
836.
shih^ 708,
Chapter 43
286, (^Vw)
Of others
""^
,saw 723,
22,
j^ .chi
Bjr
'
53, (/^m)
-y ,^/'^
which
sw' 817, (s/iuo) that
1^
chiao' 372,
is
/zVw' 689,
The
universal
taught.
VByung'
(Chapters 42-43.)
1149, function.
2l6
^
^P
1>
t'ien 897,
zf/z 1047,
doing's
.'^'^^'
J^
the world's
53. (izu)
Ma'
.c/!z
183, (hst'a)
53, (tzii)
/g'
'j7V< 1 1 13,
having
^
tip
^^tojyv',
1092, advantage,
717, the not-
o
<:/'
60, (chill)
most
tender
/J> ,tu
20
o
^_;Vm 294, (70?/)
a
and
F^"' ^-^
yen
1083, -"
) (
speakmg
Km //i'z 64,
{chih) gallops
80,
^^ V/i'zw^
^^ ,^'2V
{ting)
^tr
'O
chiao' 372, doctrine,

^ti^w
courses over
897,
4h
the world's
-
1059, the notJ (doing

)
|> /iza' 183, (hsia)
^
H^
.
A5vf
^S| ^ zf// 1047,

.<^/'
.c/i/ 53,
(if2-??)
2*
53.
(^^w)
'^^'-'
J
<^/"'
60, {chiJi)
most
^;_y2, 1092, advantage
^-r* chien, 380, hard.
ÂV;^897,
"T^
/eza' 183,
)ithe
(hsia)
)
zuu 1059,
The
not having [material]
^&
JX
/^^ 176,
(hsi)
[there are]
few
chi' 394, [that can] obtain
(tzii)
/&
'yiti 1 1 13,
existence
/\.Jii' 299, enters

4Htr;
zt/z<
-yt ,chi 53,
them.
1059, the im-
^3
~t^
,chien 381, penetrable.
bS
/z"
879,
^
^zt7<
sz" 836,
s/zz7i,
1060, I
~j^
768,
Chapter
44.
ffiT shi 762, (55k)

>
therefore
pH
5^
"
836,
22,
Jgl
278.
53, (chih)
1^, fhang
An
otE
.c/iz
know
jJl
/zA, 538,
Setting
up
^tf z< 1059, the not-
jifi"
^/az' 360, precepts.
(Chapter 43-44.)
TRANSLITERATION.
217
176, (/tow) intense
JBT
/i<''
A^
jning
600,
Name
"1^ ^zvang
1044, less.
in.
^^â
1125,
and
J^
^h 2^
^shan 735, [shen) person

jshu 780, which
jts't'n
Art '*"
,cAf 53,
(chih)
[One who] knows
[is]
JC3 /5?< 1014, contentment

l
991, {chin) nearer

735,
(5/i^)
/j[\
,^ 717. not
299, is despised.
Ja. ,sAa
fig.
'>'
Person
^^/'
o
1 1 25,
and
'^"
IffX^chi 53, {chih) [One

tl* 'c/' 56, {tzii)
who] knows
to stop
5^?
/zzf-'o'
256, treasure,
[is]
when
^fr shu 780, which
^S ,i^" 717.
is
not
/o 909, more ? o ^j^teh, 872, (^d') Gain
^^
"K^tai' 846, endangered. o P j 'k'o 425, He will be able

y^]
'i
J^,:>7V
125,
and
278, thereby
27, to last
TT^ zcang
ff
^s/iz^
1044, loss,
.M. ch'ang
780,
which
is
more
?
y^
'<:/
r\
^S
413,
[and]
to continue.
^g fing' 700,
rBt sKati
painful
11.
ti' 879,
738, (sAew)
Extreme
nn 52"
-t^
836,
^ ngai' 619,
fondness
s/z//z,
768,
[>
Chapter 45
it/\jln' 692, surely
^C
'ivu 1060,
-^ /a' 839,
^xtfei' o
greatly
^^
chang
22,
139, wastes.
^^ ,to 909, Much b^ /s'ang 950, hoarding

|iA^/'
692, surely [brings]
(^ hung
236,
Grand
/fA, 871, virtue.

I.
^ â'
839,
Great
(Chapters 44-45.)
2l8
J^.ch'ing
77, (chcns^) perfec(j'e)
^^^ to'
839, Great 688, eloquence
^j'oJi, 296,
seems
^^fien'
y^j'oh,
^j^
<f/i
MeA, 448, imperfect.
296, (/e)
seems
^
^^
>q\
.r/iV 342,
[But]
its
gj^
o' 640, stammering.

III.
yung'
149, function [use,

utility]
,i> 717,
not
is
^^tsao'
out.
954,
Motion
(sheng) conquers
W^ ^t' 676,
^^,ytnr
worn
.ir/zzw^
771,
^jr^ to' 839, Great

1
^^ ^â
163, cold.
106. fulness
^îsing'
994,
{cMng) Quietude (sheng) conheat.
^q yo^,
f rp
296, (j^)
seems
|^.s>%2^ 771,
,cJi'u7ig 109,
{tsung) empty.
îjeh,
293,
^
y^
o
,<:;;'/
342, [But] its
.J?5V^ 995, {ch'ing) Purity
E:>'z<w^' 1149, function

't>u 342, is
/52^' 994,
(<:/^z_^)
not
"^ ^xvei 1047,

5CA.897,
~jC
[and] clearness
are
Sa
ch'iimg 420, exercised.
/a' 183. (As/a)

75,
^^^ world's
Jl^ching'
to' 839,
(f:/ê^)
stand-
Great
/
879,
ard.
[p[ chih^
70, straightness
^^î'
;^Jo?i, 296, (y^) seems
pCjs^"836,
J^ ^^ /a' 839, Great 3^ 'cfi'iao 374, skill

'^''''"'
458. crooked.
-|- s/7i, 708
.
Chapter
46.
^^
//<,
562,
22.
T^jo^,
^
-^
.t/mw^
296, (y^)
seems
'Men
385,
1 1 37,
To moderate
desires.
j{H ,c>%o 83,
clumsy.
^yuk,
(Chapters 45-46.)
TRANSLITERATION.
J^f^jM* II 37, desire.
f'ie7t
219
-^^
"T^
^1*
897,
[When]
the
o njB //ct'o'
"j^l^
256,
Misfortune
is
hia' 183, {hsia)

'yiu
1 1
world mo' 603, there

ta' 839, greater
,yil 425,
none
13,
has
-j^
i^ tao'
867, reason,
o ittcAVo/i, 411, [people] curb
^^
than
~^ 'tseu 961, [tsou) race ^'ma 571, horses

1^
'i
^
An JR
5^r
./ 717. not
,<:/iz
53, (chih) to
know
/5?^ 1014,
c/iZM* 415,
contentment
278, for
132,
Calamity
is
"^
^^âw'
(yVw) hauling dung.

)
E^ wo'
603, there
none
'i;V^
897,
183, (/isza)
[When]
the
TÂza'
t
)
^^ to' 839,
"Tp (jM
greater
world
425, than
^te^zt/M 1059, has no
wCyt'^' 1137. desire
^ ^ô'
867, reason,
^
M^
-*^
.0
^S,tek^ 872,
.
(ê) for
gaining
,yMw^
303,
war
III.
VB'jna
S71, horses
,shang- 742,
1 1 18,
{sheng)
raised
are
fty
4^0
kit'
434, Therefore
53i {chih)
.^3^ ,jy
in
.^^'fz'
[who] knows
)cote^t"^"^
)
i^^K ,chiao 367, the
common.
^/sioi4,
II.
j^
none
,<:/(z
53,
(i'^z/)
HB tsui'
1016, Sin
is
Jfl ^^fs^^ o
1014,
contentment
is
Êl* OTo' 603, there
^^ fhang 740,
JffL ^/sw 1014,
always
""jC id' 839, greater

.jyfl
contented.
-J*
II 18,
than
PJ
,k'o 425, to
(Chapter
46.)
220
knowledge
JuJ
PCJ
S2- 836,
^'^'^
53i
(<^^^'^^)
^H I'wz 589,
Chapter
47.
more and more

grows
little.
-4-* shih^ 768
^^ 'shao 746,
J-*
ts'ih^ 987,
B^
,cha7ig 22,
'sAz"'
762, (5sw)
^g
j^
^zVw' 387, Seeing

'jV'w^w
Therefore
^_V.78.
shang' pP '^^
773,
ii37i '^6 distant.
{sheng) the holy man
/T\ |T^
.i>M 717,
fiJiu 98,
hzi'
Not
going out of
the door
J^Jan
286, (y^w)
man
^
jpp"
.i^ 717. not

,/izV?^
207, {hsitig) goes
J^
'zi'-^,
_
^"i, (chill) I
about
but
fFfJ ,chi
know
)
hfrt '^r/i 719, (^rr)
Art
5Â.897.
"TT AzV
o
183, [hsia)
,c/^^ 53,
(chih)
he knows.
.
the
/f\
)
./z^ 717,
Not
y^
^p"
ItS
,fu 717, not

fixuei 487, peeping through
'j/M
1 1 14,
;^./..V'385,hesees
jifri
'/7i 719, (drrr)
but
[de-
the
window
^L
/~p
ming
600,
he defines
termines by names]
^fic 717,
^Pj
cliien' 385, I
see
/^
ml
Not
he labors
^^ /'zVw 897,
jH^
o
'"''ô'
heaven's
^ ^zf^V 1047,
m?
867, reason.
342,
\rh 719, (^rr) but

fJii7ig 77, {cheng) he
jj;
^ft
Îgl
,tA'z
[When] one
com-
jch'ii
98, goes out
mi 589, more and more

'yuen
1
137, to the distance,
^ch'i 342,
one's
(Chapter
47.)
TRANS LITERATION.
ti'
221
1059,
879,
iffl .zi'z^
He
does non-
|79 sz" 836,

-[-
^
Chapter
48.
.zi/ 1047, doing,
shih, 768,
647,
nU
'x'-'''
719.
(<->-^)
yet
)\tah,
"^^
^.ti-M
1059, there is nothing
^chang' 22,
/p
To
forget
.^ 717, un1047, done.
^ ^
J^ j^
^zt/a^ 1044,
,^^"'53.
^tj jxjH
knowledge.
I.
.zf 1047,
/^ô/^,
[Who]
attends
^ ^
^^
3Hn
'''^
" ii'
^97-
(<^'^)
To
)
take
209, (AsSf/^) learning
5C
o
'^'''^^
^^^
^"^P'''^
yz7j 293, daily
/a' 183. (/%sza)
/Q-jz" o
1092, he gains.
Chang
740,
always
j^ zveiio^'j, [Who] jW tao' 867, reason
practises
t^ V 27S,
he uses
non{ssii)
,zfz^ lo-ig,
Q
dps
^VA
293, daily
^^s/jz'
o
764,
394'
diplomacy
[business]
'si^w 829,
he diminishes.
J^(^î'
When
3-H 5
829.
He
diminishes
himself
/Q
o
'j< II 13, using
j^
JLXf
,f Az
53, (^^zJ)
^P^s/z/' 764, (55) diplomacy
^p^>7'
1 1
14,
and again
/p
,/m 717, not

1014,
is
f3'5?^
829, he diminishes.
J^ ^tsu
Jj^ V
he
fit
J^ V 278,
Thus
[he] attains
278, thereby
(^^"') to
cJii' 60, (c/i/Zi)
^L'^^'^ î'
'^.i'ienSg-j,
take
^ .j?V 425, unto & 2^'u 1059, non'^ ^zf

1047, doing.
^^^
T^"'^'
o
'^3. i^^^cx)
\^^^^^^
(Chapter
48.)
222
^^ shan'
752, treat with good-
g
-4-
ness
^l, {tzii)
S2" 836,
s/it/i,
*>^ ,chi
them.
768,
Chapter
49.
o ^[>
.îw 717,
Not
good
^
^
^^
a5
71
~"^'
'kui 413,
11,
^S s7ian' 752,
^^
^^ fhang
VAs' 38, ones

^zt/M
^^
yaw' 289, Trust in
ê/z,
1060, I 1093, also
^^yt"
871, virtue.
^S shan'
shdnjo^ 773, [sJieng)
752, treat with
good
ness
The
holy
j2,
o
'^^^^
53' (^^^)
them.
[For] virtue
good,
^yaw 286, (y^w)

zt/
man
ant
1059, has no
740, fixed
^^ teh. 871, Ue) S shati' 752,

o
is
*s^ fhang
)\\
o
,s/ 806,
[hsm) heart.
^^ s/' S,'che ^S
-S*
807, (hsin) The faithful

38, ones,
yA
PI
'i
278, In 707, (/o) the
^zuu 1060,
2ô/i,
hundred
4g
^7
/j[\
sz' 807, (hsz'n) treat faith

.cAz' 53,
X[4 s/w^' 810, {hsing) families
(/"^w)
them.
j/^
i|jV
,cAz' 53, (i'^w) their
,^ 717, The unsz'n'
,.S2:
806, (hsi?i) heart
807, (hsin) faithful
j^,^zc//z 1047, he finds
^^
own
V/ie' 38,
ones
i\^ o
^sifi
806,
(ksz'fi)
his heart.
^^
^Zt'M
1060, I
WN yi'
^fe shan'
752,
1093, also
Good
Hg
szM' 807, (/isi'n) treat faith53, (^2w)
^^ VA^' 38, ones ^^ zuu 1060, I
/^
(Chapter
.c/ji*
them.
o
/Â, 871, (/e) [For] virtue
49.)
TRANSLITERATION.
223
^stn'
807, (hstn)
is
faithful.
-^
.t/^^/
358, all
J^fe hai 160, treats as children

"/^
.<:Az
53, (izii)
them.
^^
71
ja? shang'
773,
{sheng) holy
The
^yaw 286,
/âz" 94 1
,
(y<?w)
man
,^
j^
lives
^
^^
'
^z"
879,
'zf z/
1060,
.
%/;V897.
iothe
Chapter 50
k' A/a' 183, [hsia) ) ^ o ^:Sk tieh, 890, cautiously,
-4- sA?7i 768,
B^
.chang
22,
^^
^^
^zVA, 890,
so cautiously
1^
/p
^
kzuei' 484,
Esteem
^zt^^z
1047, dealing
,sha?i- 742, life.
y^
[>
f'ien 897,
with
world.
Aza' 183, {hsia)

268,
JtW
,c/i'?<
98,
Going forth
^S Jiwun
'T^
He
universal-
ises
^ ^
iSP
,s/ia;^^ 742, (s/zd-w^) is life
"tf ,cAV 342, his

ilVi
.s^'w
J^J'^' ^99' coming

's^'
home
death.
806, (/iszw) heart.
836, (55?/) 742,
is
"^
*^
^0^,707, (/o) The hundred

810, {hsing) families
,shdng
,<^/i/
(sheng)
53. (tzii)
y
)
Life's
^l^ 52W^'
^^
y^ ^^
,cAzV 358, all

<:Aw' 89. fix
j^
^^ M
upon [him]
-j^ /^^ 919, pursuers o -4- shih, 768, [in] ten
,ch'i 342, their
/B
'jv7'
1 1
13,
you have
"rA 720, (err) ears
'_
^sati 723, three.
H
A
mw'
607, [and] eyes 773, (she?2g)
^
The
o
'sz'
836. (S5)
53. ('^")
shdng'
holy
[
,<^^'
)
Death's
Jan
286,
U^n) man
f^ /u 919,
(Chapters 49-50.}
pursuers
224
1- shik,
pB*
768, [in] ten
^^zaan
1041, (wen) I hear;

752,
750,
'yi'u 1 1 13,
you have
^^ 5/zaw'
^^sheh^
[Who] ably
(sA^)
"^
,saw 723, three.
manages
his
A
v^
fan 286,
.<:;
y^-w)
Of the peopie
53,
(/"^k)
who from
their
life
^ ^^ ^
{^
._-.
.s>âw^
742.
{shensr)
life.
v;ê 38, the one,
^shayig 742, [sheng)

932, are
(i'^^w)
/?</;,
562,
(hi)
[when] on
^^ if^/w^'
y^
moving
-fT*
land 207, (hsing) he travJiing ^

els,
.cA? 53,
to their
/["* ,/?/ 717, not
^P
's^'
836, [ssii) death
J^jyz^' 1128, he meets
;^ ^/' 879, place, 7m >7" 1093, also

'X^shih, 768, in ten
5c
*2'"
837, (5sm) the rhinoce-
^
-
'hu 224, [and] the tiger,
y^'ytu
1 1
13,
you have
^^ *^ .chiin
^N ./w
nj^/^"
y'
299,
[when] coming
among
419, soldiers,
>'
,sa 723, three.

,_/?<,
7i7> iiot
^^
142,
Now
675, [need he]
shun
tPJ /ô 213, what

PfjT ^m" 434, is the reason
?
ffl V/a, 355,
arms
[and] weapons.
^- yfi^S 698,
o
L^ V 278,
Because
they
RQ 5^"
3ffi
837, [5sm)
The
eros
rhinoc-
^
^
^p
^ch'i 342,
WM
;
,
1059, has
no
,shang
742, (she72g) liv 742, (s/iefig)

life's
(â'zi)
[sAmo] place p|f sm' 817,
^shang
.cZiz
^
jM
^
.^.
,.
where
/V/< 876, (iou) to insert

.c/jV 342, its
53,
/i^2<'
176, (Ao?/) intensity
^3
ife
,cAw/ 409, horn.
)kai' 307, Indeed

(Chapter
'A?<
224.
The
tiger
50.)
TRANSLITERATION.
yin
,zuti
225
1072,
1059, has no
yang
/c/(,
To nurse
yW
su' 817, (s/ttw) place

(s'zi'
where
871, virtue.
TS S^
o
1008, {ts'o) to put
fih'i 342, his
J& âo'
&L -^
867,
Reason
,shang
,<:hi 53,
Jj^ V/;ao
34, (^sao) claws.
^^
^f
^yp
,i>ing 698, Soldiers

^zt'M
1059,
have no
o ^/<'/^. 871,
743, (sheng) gives life to

(/2??)
them
[living
(^?),
creatures] Virtue
sii
817, [shi(o) place

1
where
^^
<:/?//,
98, (/iSM)
nurses
Q- ,y""g'
146, to let enter
j^
o
.<^''"
53. (^-)
them.
^^
- o
.<:AV342, their
^^
^^
o ^3*
z<.7//i,
1065, (zvii) Concrete things [reality]
y^L y' 288, (yew) blades.
king- 206, {hsing) shape

.<^^"'
^^
K0T
,/ 142,
/ô 213,
Now
what
is
<^
53. (^^2<)
them.
s/zz' 765,
{shih)
Energy
Mf
o
^jf
ku' 434,
the reason
J^
jg^
ch'ing 77,
{cheng) completes
278, Because
.cAz 53, (/^).
them.
^
_^
shi
.<:AV342, he
762, (5S?^)
>
Therefore
^ffi ^zt'w 1059, has
no [does not
belong
to]
JJ{V278,
jfejf
^
;c(g
ri'aw'
1040,
'sz'
836, (55?/) death's
"^^
[among] the ten thousand
JÂn -wuh, 1065, (zi/M) things

ifz'
879, place.
jH}\ '"^' 603,
no one
0^^'
879.
/[% ./ 717. not
^J 'tv'W
1060,
76S,
^^*
Chapter
51.
,tsun 1019, honors

/oo' 867, reason
'^rA 719, {)})
kzc'ci' 484,
!- shih,
^^
rjjij
i j)77i,
1095.
22,
and
^3 fhang
esteems
(Chapters 50-51.)
226
m w^
teh^ 871, [te) virtue.

II.
1^
tJ^
>'?<,
1140, nurtures
53, (^zm)
,cAz'
them,
(cheng) completes
tao' 867,
^
o
>
Reason's
^^
^^
~/^
ch'tng 77,
,<:/?2
,chi
<^Z,
{tzu)
53, (tzu),
them,
fsiai 1019, honorableness

3J\^ shuh. 780, (sw)
teh, Syi, (ie)
)
matures
>
virtue's
~5^ ,chi 53, (^2m)
them
.chi 5S. (^-)
^ki
kzvei" 484, esteemableness,
'yang 1072, rears
~/^ fihi 53, (^^m)

'_/"?<
them
142,
however,
^
mo' 603, no one
.C/ZZ
^/"m 151, protects
^v^ ^chi
53, {t22i)
it
53, {if^)
III.
them,
pp
miyig' 601,
'^?7t
commands,
f^ ^^
tfn
^shang 742, [sheng)

life to
'
to give
[them]
719, (err) but 740,
rh
719, (err) but
fhang
always
^
JB*
._^w 717,
not
^5^ " 1031,

(/2z<) self
]
!
'yiu II 1 3, to
.ziêV
own,
Ja7i 285,
so
fife
they are spontaneous.
o
^S"
BCj"
1047, to
make [them]
ku' 434, Therefore

âo' 867, reason
'^r/e
719, (err) but
/f^ ^shang
1^^'^"
,i> 717.
not
743, (sheng) gives life to

(^2^?<)
>KJf
Âz' 761, (s5m) to claim;

27, to raise
^'%
.^- ch'ang [them]
53.
them,
/e/i,
871, (te) [but] virtue

(/zsrt)
WU
'^r/i
719, (err) but
ch'uh, 98,
nurses
^
^fe
.i^ 717.
not
5:
,<:/ez
53, (tzii)
them,
'tsai 941, to rule
ch'ang
27, raises
.
(Chapter
ski' 762, (5sm) this

1054, is called
,chi 53, (if^w)
them,
hH zvei'
51.)
'
TRANSLITERATION.
227
151, in turn
it
j^ ^ ^[
'
hUen
231, {hsUeri) pro-
fu
4j1
.
found
/^/t,
871, {te) virtue.
fihi 53, [chih)

.<:/zV
knows
"p .
342. its
^^
o
**
zf?<'
'tsz'
1030,
339,
(^^z<)
son.
1060,
768,
^W
[.
t/zz'
"When
it
l- s/!z7j.
'~'
Chapter
52.
^F
TT.
,c/(/ 53,
[chih)
knows
'rh' 721,
,c/z7
342, its
^^ fhang
22,
Hp
o
'tsz'
1030, {/^) son,
fW
^/"m 151, in
turn
^
^? ^^
"T^
>S*
/fezt^,
480,
Return
to the origin.
^H'
's/zez^
755, (sAom)
he keeps
^yuen 1134,
Jal
ch'i 342, to his
-mr 'mu
/'zVn 897,
/tza' 183, (hsz'a)
)
605, mother. 606,
[WAen]
the
I
)
w^ mo'
jS
_
To
the end
world
,s/za
'yz'u
1 1
13, takes
735, (shen) of life [the body, the person]

is
\X\ ^fu 717, he

its
not
"fg o
\y]
'5/?z
761,
(ssii)
begin-
ning,
'i
T^^tai'
846, in danger.
278, thereby
^^ "^^
^tf// 1047,
[the
Tao] becomes
/
^^sek ']^%,
^^
{se)
[Who]
closes
j^
-Q;
o
/'zVw 897,
r
k" Aza' 183, {hsia)

'wz^ 605,
c/zz"
th world's
^ch'i 342, his
''&"/z<z"' 925,
mouth
mother.
BH //'
IJ*.
676, [and] shuts

342. his
^p
^f|
339,
When
one knows
.'^/''^
^chi 53 {chih)
P^^
o
wa
chung
576,
{men)
sense-
gates,
106, {tsioig) to the
J^
,cAV 342, one's 605, mother,
'*
&^ '^
end
(sheti) of life
J^ 'mu
J^ ,s/za 735,
(Chapters 51-52.)
228
yp ,tu 717,
^h
^c7n'n
not
is
^f Azf ^"*
troubled.
.
eV,
480, [and] goes to
home
402,
"tf .
.f^'z
342, its
Ea
,k'ai 308,
[Who] opens
BB ming
^
599, enlightenment
o
^zi^w
^,.ch'zS42, his
'^T'tzd' 925, mouth,
'.tsi'
1059, does not
i^Tj, surrender
'JH ,5/ia 735, (sAew) his person "^
964,
(cM) [and] meddies
JH?_.c/?V 342, with
Ôl ,ya}jg
^pskz'
1070, to perdition.
(ss?l<)
^^sAz'
o
764, {ssii) affairs,
762.
This
f^,chti72ff 106, (tsung) in the
"^
gS
^^ 1^
zf
5//!,
'
1053, is called
end
life
Ja>,5/ôw 735, {shen) of
805, (Asz') practising 740, the eternal.
^\ ,/ 717.
c/iir'
not
chang
415,
can he be saved.
B
#?-^ '
'
wS
cliieti'
^z' 879,
385,
To
see
-ft 'zfM 1060,
s/ao 795,
jyz/d'A, 1 1
{hsiao)
[one's]
-4-* sAZ/z, 768,
J-
smallness
30, is called
Chapter 53
1^
-^
,sa 723,
22,
BH
^Yi*
mitzg 599, enlightenment.
IbT cka?2g
,5//<'?<
755, (shou)
294,
1 1
To keep
^T ^7V ^^
(Joii)
one's ten-
^
1^
jz7i, 1092,
To
gain
derness
30, is called
chmg'
76, insight.
I.
Pi
yueh,
HS
o
ch'iang 366, strength.

1
^^'sM 761,
ife 'ô 627,
(ssu) If
I
^3 yung'
149,
[Who] employ
.^ ,f/i7 342, its [i.e., reason's] ^ Jizvang 478, light,

^M,/"
1
^^chW 360,
'
in
an insignificant
^^J'^^^
285,
manner
lâve
5^'
[3<^] reverts
yjfe">'"'
mS.
(Chapters 52-53-)
TRANSLITERATION.
229
949,
An
,<:///
53, {chih)
knowledge,
<^^ /s'ang
^^
[and]
aries
gran-
^Ft Jiing
'-\' ,yii
207, (Jising) I
18, in
walk
J^ shun'
o
738, (shfin) very

(/i5?<)
1 1
JFw* ,A 227,
empty.
'jCta-' 839, the great
Hjl ^/w 152,

"^jT
To wear
ments
^^tao"
o
IJtt
'tt/fV
867, reason;
""^
zvun 1041, [zuen) orna'is'ai 944,
1052,
it is
only
fe&
^^ô
;
[and] gaudy
colors
"nW.sAz 758, {ssu) assertion

fftsht" 762,
(ssti) this
l^^tai'
846, to carry
Îj
^'"
521. sharp
E3. zu^r 1054, I fear.
jff chien' 388, swords,
|R5>rw'
1089, to
1
be excessive
Aj^
'jfîa' 839,
'_j7'
102, in drinking
The
great
*^
ft^
is
s/i///,
766, [and] eating,
^g
tao' 867, reason
/s'az 943, wealth

hzL'o'
^2 shdn'
Q
738, (sA^w)
very
^^ /
rrt-j
276, plain,
^p /&
but
256,
[and] treasure
'yiu 1113, to
^yi'i
1
have
abundance,
\r/; 719, (err)
âi
121, in
ES
^Twzw 597, the
people
^^L shi' 762,
(55iJ) this
j^^'hao
171, like
g@
vjH' 1054,
is
called
jS^c^z'w^' 407, by-paths.
bH .<:/?ao "^^
ace,
^
pal-
tao' 868, robbers'
32,
[When] the
(s/iefi) is
[seat of
government]
very
26P
fizu'a 468, pride.

./<?V 136,
^Sl
shtifi'
738,
He
^h[
Wjr
[It is] anti-
U^ ,cA'?<
92, splendid,
tao' 867, reason,

/sai" 940, indeed.
/'zrw 898, the fields

s7ia>2 738, [sJieti) [are]
very
^zf 1059,
weedy
(Chapter
53.)
230
ftS
Ig"
ti'
^79,
-\
^P.
^y' ,chi
8ii, (hsiu)
53, (^^m)
it
Who prac
[i.
'zc'u
1060,
e.,
Tao]
-I-
shih, 768,
Chapter
54.
-^
^t
.>'^
11 18, in
gg
-j^^
5^" 836,
SL. ^shan
2.1,
735, {shen) person
fihang
jch'i 342, his
^
^^
,5zw 811,
To
cultivate
^
well
teh, 871, (ê) virtue
fiivati 474, intuition,

I.
T^ 'naz 612,
J^ ^ o
fihan
then
15, (cAfw) is real.
^^ s/<a
j^^ chien'
752,
[What
is]
386, planted
^^ ^siuSii,
^^
^ ~^
(ksiu)
it
[Who]
practise
^chi 53 (tzu)
1 1 18,
cA/
38, the
thing
/^N ,/m
717, not
is
^p 'yU
^^
o
well
in
,<:/iza
351, his family,
Jnt^^â. 647,
uprooted.
2msAa
jQâo'
752,
[What
is]
Ja.
/^'z 342, his

^cA, 871, (ê) virtue
665,
is
preserved
^
>H*
lyzM
113, is
^^
'c/z^ 38,
the thing
^\,pu
717, not
is
^& jjyw
V^
1 120,
overflowing.
{hsiu)
it
^J/o 914,
taken away.
.5m 811, '^ "^
[Who]
practises
,chz 52i (.izH)
II.
Z2'tsz' 1030,
(izii)
Sons',
i^f^
.jyzV
1118, in
189,
3S
Sjp
..s^^M
829, [and] grandsons' 965, (chi) offerings
i^^ Jiiang
^*ô
{hsiang) his township,
^îsi'
*H*^
,c/i'z
342, his
^^
52' 838, (ssu)
and ancestor
worship
i^teh,
871, (/^) virtue
./m 717, not

81, (cA'o) will cease.
TTj'nat 612, then
&2 ch'oh'
J^ fKang 27,
54.)
is
lasting.
(Chapter
TRANSLITERATION.
231
one
tests
^^^sm
-
811, [hstu)
it
[Who]
practises
s|y ^kzvan
474,
"^
^?-
,chi 53, (tzu)

,3'M 1
18, in
^^
o
,-Aza
351, families.
j^ V 278.
_^
By
township
fiwo
491, his country,
fflR hiang- 189, [hsiang) one's
^ch'i 342, his
SB
o
fizL'ari 474,
one
tests
/f/i,
871, (te) virtue
Sg) Jiiang
JJl
is
wit*
189, {hsiang) townships.
Tn'nai 612, then
278,
By
country
-o
'^
ffi-
,/^"ff 157. Kf^^s)
abun-
dant
811, {-^5?w)
[prolific].
/^.szM
[Who]
practises
^j g@
^^liô 491, one's
Jiivan 474, one tests

Âci-'o
,cAz 53, {tzu) this
1^
491, countries.
-^ ,yil
II 18, in 897,
183, (A.a)
^
the r world,
) )
278,
By
)
-^ ,^'zVm
Â^'^897,
one's
TC Aza'
o
T7
^B
w /7 \ hia 183, \hsia)
f
)
world
*^,
ifrf^
,cA'z*
342, his
(/e) virtue
^kivan 474, one tests

/'zVw 897,
i
>
;M, 871,
^7
K~ hia 183, {hsia)
e
worlds
Tft 'waj' 612, then
"^S* 'fu 716,
is
universal.
3^ Pi
-^T
JJJ
4P|1
zi-'
'
1060, I
Jio 215, what'/
III.
jCjT ;%' 434,
Therefore
278,
by
JgJ'/278.
by
(s/je) one's
.c/i?
53, {chih)
know
J^ ^^
,shdn 735,
474,
-^
/'zVw 897,
/"'' 183,
person
SB ,ku,'an
one
tests
K
J
(Asza)
the world's
J^ jshan
o
l>l
'/
735, (sAew) persons.
.c/zz
53, (/^??)
278,
By
one's family
(Chapter
^^ yaw
54-)
285, being such
^^ ,chia 351,
pfe /sa/940, [Query.]
..
232
lao-tze's tao-teh-king
/In ./
717, not
W
|J;|*
'i
278, [It is]
by
ts'z'
1034, (fzu) this [viz.
TQ^chiC
442, seize [him].

'
*^
reason]
til
^^
^\
.<:/!?<e
r^ 411, Carnivorous
^
J-|
ti'
879,
.^ 'wzao
632, birds
'zfz<
1060,
!
.^z< 717,
not
-l-sAz7i, 768,
Chapter
55.
3M
o
;o/^'
706, (ô) strike [him]
'zfM 1060,
22,
*B*
'^w 454,
The bones
^^^ fhang
fisyoA,
296, are weak, 39^' *^^ muscles

(yo?^)
^
jfejC
^Ztrt^'w
231,
Of the Mysteri[ous
tui
i"-^^^^
^/w
144, the seal.

I.
3 ^y/ 294,
3hH wo'
fAj rp,
are tender
\r/i 719, (err) yet
^S
*
'
Aa
162,
[Who] embodies
1064, the grasp

IS
a^ Mtt>
"y^
teh, 871. (/^) virtue 53, (cAz'A) [in] its
irl , Igl A-M 435,

.
firm.
.cZtz
IM, hen 176,
(Aoz<) fulness [so-
lidity] '/? 674, is

1 1
^^ wii' 1052, He does not yet ^n fihi 53, (chih) know

a4^
'/'z'w
H^
comparable
697, the female
-^
"V
,j>'rt
18, to
yj^
^ch'ih.'j^,
I-* isz o
rt
<
'wzM 588, [and] the
male
an infant
child.
"^
'^*
.c^z 53, (/zm) [in] their

/;
n '\\ 1030, (tzu) )

Poisonous
217, relation.
^^.
/?< 922,
tjn \rA 719, (err) yet

ch'utig
,/?/ 717,
(^ '^^
/T\
no,
not
{tsung)
sects
invol, 31, p. l] 1^ /sz^2* [a:, the child's virility TH ^s^' 1005, erect.
is
<^ s/i/A, 769,

o
E" n.
r,
sting [him]
*This character
is
missing in Wil-
matlg
,
,
610,
'
imeng) Wild
^ sheu
.. , ,, 756, (fisou) beasts
liams, but a similar form of the same word, which like the above means "the privates of a child," is referred j^, ^^ p^g^ g^^
(Chapters 54-55.)
TRANSLITERATION.
|k|> ^tstng^ gg2, (ching) His
233
1092,
"^
spirit
.f/fz
"^
tY**
53, (tzii)
[semen] [grows to] its

perfection,
dS^-^'
To
increase
.^
^shatig 743, (shenff) life

jyvz^-Z;,
c/iz"
60,
((-////r)
11 30, is called
tH
'ye'
1079,
j^//) indeed.
i5^ chutig
106. (/5?^^) All
siayig 792, {hsiang) a blessing )|j\ ,s/ 806, (/!5z) The heait;
/z'A,
293, the
day
^^ 'shi 761,
^^
Cn
cJi'i'
(5S?<)
directing
7iao' 173,
he cries
348, spirit
is
tJM rh
'
719, {err)
and
yueh, II 30,
called
lîjyz' 1092, sobs
2S
o
ch'iang 366, strength.

zi^w/z,
/4\ ,/w
719, [yet] not
^^
1065, (vju)
Things
jW 5Aa'
o
~/^
731,
becomes hoarse.
^^chzvang'
aau fsiang
^-^
114, fully
grown
^Sj\ ^ho 2$4,
His harmony
967, (chiatig) are
about
508, to decay.
'^
.c/zz
53, (^5;<) [is
shown
in]
"^^ 7ao
o
its
^p
flj.
chi' 60, perfection,
=@
w/z' 1054,
We call
it
'j'e'
1079, (ye/i) indeed.
^chi 53, (/^?<)
^
j^
^ff\ ,cht 53, (c7u7i)
./ 717. uatao' 867, reason.
To know
/|\ harmonious Tpil ^^^ ^54' ^^^

^^yue/i^
1 1
,/'< 717.
Un-
^^ /oo'
r-J
867, reason
30, is called
^, Vsao
eternal.
'/
953, soon
^g fJiang 740,
o
^feft .cAz 53,
278, ceases.
{chih)
To know
^raf'
fhattg
yueh^
1
740, the eternal

130, is called
Fj
HB
jning
599, enlightened.
(Chapter 55
;
234
^bA
ti' 879,
s9
o
'Mz' 302, sharpness.
^K" 'luu 1060,
^^ VAzV 359,
Chapter
56.
He
unravels
1-
/'S
shih^ 768,
luh^ 562,
î.
.c,^V 342, his
^
o
,/a
129, (/^) tangles,
jchang
22,
^P
The profound
î
"T^y
p
I.
,^0 254,
.c/^'^
He dims
342, his
2!
Jiiien 231,
^H
teh^ 871, virtue.
Jzivang 478, brilliancy.
|pj
/m^ 933, He
,<:/iV
identifies
[Who] 53. 4n ^^ knows, ^^ V/j/ 38, the one ^' .^ 717. not
,^''""
('^>'''^)
jff
342, himself
^^ o
=S
"^^
ch'an 22, (c/^VM) with the

dust.
-^s/n"
762, (5sw)
This
"S* ^yen 1083, speaks.
~
^^
^\
ti/eV 1054, is called
^:k^ 1083,
[Who] speaks
hiien
231,
{7isue>z)
pro-
die 38, the one

,^?^ 717,
found
fpj /m^;^ 933, identification.
not
4^
^fe
."^
,chi S3, (c/7e)

sf7^,
knows.
gj^
-few'
434, Therefore
728, (s^)
342, his
He
shuts
^\
Pj
,^w 717, not

,k'o 425,
.'^''ifV
he can
(^^)
^^^
o
^///
'
925, mouth,
^
>{M
fiy
if^/i,
872,
be obtained
pi^ /2' 676, [and] closes
VA 719,
/sVw
(frr)
and
be loved
JH* ,cAV 342, his
jM
gates,
991, (ch'z'n)
pi^^wzaw 576, (men) [sense-]

jj
^^'^'
y|N
i93.
and
not
.i* 717.
.k'o 425,
J^^s'o' 1004, He blunts
pT
can he
be obtained
.<:/'
342, his (Chapter
-{fi Jj^ teh, 872, (/^)

56.)
TRANSLITERATION.
235
Jm
o
'
rh
719, {err)
and
jyjr A?<' 434, Therefore
W^ ^shu
^>
Pj
^M.
Ifh
775,
be discarded.
^S
jt'//'
1047,
it
becomes
)
.^" 7i7p Not

,A'o 425,
5^/^W^897,
the
can he
-^ hia
"g*
1%^,,
{hsia)
p^ld's
/<//,
872, (te)
be obtained
kzvei' 484, honor.
'
rh
Jig, {err)
and
ÎJ
li'
521, interested in profit
H
-r-
^''
879.
^y\
/f>
>'2"
1093,
and
/y 'ic'u 1060,
.^ 717. not
,k'o 425,
s/i/-^,
768, 987,
Chapter 57
pT
can he
(^0 be obtained
-4^
/sV/2.
/^ teh, 872,
r=yC Aaz"' 161,
^
y^
IJI
.<r;2a^ 22,
tfn \rh 719, (err) and
shiDi 783, Simplicity

155. in habit
I.
be injured
M, ./""^
'i
^>
PJ
,^M 717. Not

278,
fi'o 425,
With
{Cheng) right-
can he
(/e)
yta. ^Â, 872,
be obtained
-^ eousness75, [rectitude, justice]

\'j^ cfii' 59, {chih) is
TpcMw^'
adminis
tin \rh 719, (^rr) and
j-*^
ra/l ^^ct'o 491,
tered
the empire.
"b* kzvir
o
yJIN
ji''
484, be honored,
jj( V
1093,
278,
With
and
^g^ ^<:/jV
344, craftiness
1
>^
*pT
,^w 717, not
^3 yung'
,A'o 425,
149, is directed
can he
.^^ ,ping
(/fe)
698, the
army.
'C^c. ^^^^>
872,
be obtained
Jgl V 278, With
tfn \rh 719, (^rr) and
4Hf;
^Zv7^
1059, non-
'*^
ttft tsien' 979,
{chien) be humiliated.
(Chapters
sAz' 764, {ssu) diplomacy

56-57.)
236
LAO-TZE
'ts'u 1 010 (chit) is
TAO-TEH-KING.
sharp
weapons,
WT ^P
p ^tt.
taken
ÎJ
/i"
521,
fien 897,
183, [hsia)
t
the
^St
ch'i' 349.
T^ hia'
^
empire
kiuo 491,
the state
j:t7/
*
PI
1060, I
215,
W.
cA/a 351,
^tsz'
^qT /io
what-
1029,
{tzu) the
more and more
JL/ V 278, by
/ptt ,c^z 53,
(<:/i?7i)
Jizvuyi 267,
is
confused.
know
II
Jan
286, O'^w)
The people
"h*. fih'i 342, its
^^
jx
/o 909,
the
more [they
^7^ ^ya
285, being such,

?
'cht 347, artful

'ch'iao 374, [and] cunning,
^ch'i 344,
^v
/5az' 940, indeed
T^
^
ni V
278, It is [by]
"P^
this [rea-
abnormal
ijt* /s'2'
1034,
(tzii)
Afet zfM.^, 1065, (zt/w) things
son]
II.
^
~T^
A.897.
hia' 183, [hsia)
K^the
)
^^ ^ ^^
o
"^^
^*
,^s^'
1029, (/2) the
more and more
^ch'i 347,
occur.
Ja
123,
Laws
^^ ^^
St
^^\,
/o 909, the more

[there are]
cJii'
/zw^' 546, [and] orders
340, restrictions
fO^
^1^
fsz' 1029, {tzu) the

[are]
more and more
^^hzi'id'
JjR
266, [and] prohibitions
W^ ,chang 23,
made
manifest,
\r/j 719, [err) yet

,mz' 597, the
^
^^
/qT
,0
/ao" 868, robbers
EL
}iok
people
ffi& /scV 957, [and] thieves

,/o 909,
^^*
'
mi
589, increasingly
the
more
[the more]
^g ,/Vw 697,
hi
become
poor.
'>7m
1 1
13,
appear.
III.
^wz 597, The people

,to
Hht
^z<' 434,
Therefore
(sheng)
the
^C "^
909,
the
more [they
have]
(Chapter
WQ
57.)
shdng' 773,
TRANSLITERATION.
^l ^ydw
o
237
1059, not having
1
286, (/<)
man
^ff zvu
.
"7^ .>" 1142, says:
^Tjrt'
rAt
'
139, desires,
(("rr)
^^ 'wô 627,
BH^
[practise]
rh 719,
and
,zfM 1059, not
^S
f^ *^
jkK
^?zw 597, the people
*S ^H 1047,
^&
doing,
/s^"
1031,
(^^?<)
of them selves
rfrl \r/ 719, {err)
and
,/' 710, are simple.
ÔTzw 597. the people

/"s^"
H
a1^
1031,
(tzii)
of
them-
selves
Azi-a' 240,
^
n.
^'"
879.
reform.
'z<^'
1060
>
^
rfrl
o
'wô 627,
I
-|-
ski/i, 768,
Chapter 58
fw 'hao
171, love
/\â//,
quie-
647,
22,
|^/5zV/^' ^^
'
994,
{ching)
chang
tude
(e;-;-)
rh 719,
and
)IP s/iw' 784, Adaptation
E min
1^ "
'q
tsz"
597, the people

(/2) of themselves
o' Aziâ' 240, to change.

1031,
75,
I
I.
TC chang'
[cheng) axe righteous.

[practise]
-*
ff.
.c/jV 342,
[When]
one's
^fe'wô627,
jEj^ chang' 76, (cheng) administration
^B^
o
zc7/ 1059,
not-doing
(5S?<)
^^
md7i' 577,
(;n^?z)
is
unos-
tentatious,
.^^5/zj" 764,
business,
^^ o
.
wan'
,c/i'?
577, (wfw) [quite] un-
ostentatious
342, one's 597, people
7j '^r/j 719, (<?rr)
and
^^
Ei
ÔTz'w
597, the people

(/^;<)
p!^ ,mz
H
^tJ,
^s^" 1031,
^z^'
of themselves
rich.
^^
^T
ch'un 783, are simple.

783, [quite] simple.
148,
become
Ell ch'un
,cA'z
^^'ngo
627, I [practise]
342,
[When]
one's
(Chapters 57-58-)
238
^tckang-'
LAO-TZE'S TAO-TEH-KING.
admin-
76, [cheng-)
fflE ^zt/M 1059, not
istration
^S>
ch'a ch'a
9, is
prying
fr^ 'thi *^
56,
(tê'A)
ceases [is stopped]
^S
^
9,
[quite] prying,
Hj
^ch'i 342,
one's
Jp
chang'
75,
(Â<?w^)
The
normal
^R ^mzw 597,
jqj^
PjJIJ
people
#f@ J'u 151, in turn
,cA'm/ 448, are needy,

^ch'iie
^tt
^zvei 1047,
becomes
448, [quite] needy.
^> ^c/iV 344,

4fe
abnormal.
shan' 752,
The good
^y
jjg
hi 179, (Asz ) alas
^M
151, in turn
Ju
,<:/
150
>
SS
bappiness's
)
t^fV 1047,
becomes
j^
53, {tzii)
W^ ,>'o 1074, unlucky [unpro-
H? 5?^'
817, (shiw) place

it
o
^yaw 286, (yew)
pitious]
f [
^jjg
4S
;^.c;^^53, (^2)
'f
People's
279,
supports.
^
|^
,/m
150,
Happiness
!
^3[^
^zz 589,
confusion
[is
'H*. ,ch'i 342, It

/i/ 179, (hsi) alas
/itf o' 256,
so]
Q
Si^
yz7i,
293, daily
^
qTT
misery
fihi 53. (^^)
[g] ku' 435, assuredly
A^chiu
^/"z^
413, since long.
B/p sw' 817, (shuo) place

152,
it
conceals [rests
^^^ s^z'
762, {ssu)
>
S|, ,5Am
JnJ
"W,
780,
Who
knows
Therefore
y,'i27s,
.cA? 53, (chih)

^ch'i
its
j^ shdng
773,
{shenff)
the
-3^^^,
A
?
holy
^ya 286, (/ew)
man
chi 393, limits
yj ,fang
(Chapter
132, is square
.c>^V 342, It
[lO y-^ 719. (^^^) yet

58.)
TRANSLITERATION.
239
[and] in attending 897, to heaven,
764,
(ssi5)
^
wlj
./ 717. not
'^^ 4^^"
lieyi
âs/ii''
^^ injures.
-^
^
/'/<//
W^
tm
534,
[He
{êrr)
is]
angular
Bij wq' 603, nothing
\rA 719,
yet
^gr
-^^
'o//,
296, (/e) surpasses 728, (se) moderation.

142,
y4> ./w 717, not
seJi
S|J kzuei'
o TbT
t///7;,
485, he hurts.
y^ ,/u
'^''''
Now
consider only
70,
[He
is]
upright
'rffi
''52'
ffn \rA 719, (err) yet
<^y
seh' 728, (s^)
moderation: This
^4% ,/m 717, not
-& shi'
=H
bright
zi'//
'
762, (55?<)
^
jjn
.s^'
837, {ssii) strict.
1054,
is
called
"Tjn JiXJuang 478,

'
[He
is]
^,
JJ^
'tsao 953, early

,/7. 152. habit^
rh
719, (err) yet
^g
i...
.^
o
,tu 717. not

1078, shining.
S Yâo 953,
Mw
^/"z^
Early
j^S >'ao'
152, acquisition
gS
zc/i
'
1054,
is
called
^
+*^
^^-
879.
.c/zz'
53, (^^), its
'zt'w
1060,
^^
}>
cJiiing'
108, {tsu?ig) heap-
-+- s/7z, 768,
Chapter
59.
lif
ing
^szVz,
^
^^
2^
*M "
o
986,
[chi]
[and]
ac-
cumulating
teh, 871, (/) virtue.
'A'ZM
413.
22,
^M
,chang
yl^ chung'
108, (tsung)
By
heaping
tJ- 'sAew 755,
To keep
/s//;,
986,
[chi)
[and] ac-
âo' 867, reason.
cumulating
1^
H||
teh,%-]\, (te) virtue
'ÂcAz'' 59, {chih) In govern-
^-sf^^
956,
(/5<?)
then
A i/aw
286, (y<?) the people,
^te| ,tf?^ 1059, nothing
^Chapters 58-59.)
240
^>
,^M 717, not

430,
LJ
'1
278, thereby
I3|J. k'o'
can be overcome.
^fcKaugz"], be
J^^chiu
o
lasting
413, [and] enduring 762, {ssu)
II.
j^ shi
'
This
^St
wu
1059,
[When] nothing
gSzi^cV
1054, is called
736,
(sheft)
^\
lfi|J
,^M 717, not

;fe'o'
Ê^sMw ^^
be overcome,
430, can
having deep
o
then H|J tseh, 956, {tsi)
^B|] two' 603*
4^.*aM
317, (ke?i) roots
r^
o
;feM'
435,
[and]
a staunch
no one
^^/'
881, stem.
27,
4rj cA/
jT,
53, (c/i//i)
knows
_t/j7 342,
his
^ch'ansr tu
<-f^
[This long
is]
of
^sha7ig 743. {sJieng) life
@
^
;^
pf
//22 393. limit.
^s^'chiu 413, [and] lasting
^^ md 603,
Art fhi
53,
[When] no one
JH^sAz" 763,
(c/^^7^)
(5szi)
insight
knows
^
^
^
t-'
.cAz 53, (if^) [sign of
gen.]
.cAY 342, his
jM âo'
867, the zf ay.
chi 393, limit,

.^'o 425,
one can
^?"
879,
562,
DJ V
/o"
278, thereby
1
//j,
'yiu
113, possess
state.
Chapter 60
s/z?7i,
708,
22,
tj^ /fewo 491, tbe
^^
possesses
^chang
/^
'j>'?w 1 1
13.
[Who]
^
;^
*^ râ
pT
^^zfo 491,
the state's
,f/'
.* 437,
To
maintain
/tt- v.tH'
1053, one's position

I.
53.
(^
mother ^3'ii< 605, n .Q'ii<

,^'0
\hchr
59, (c;7<)
Govern
moderation], 425, he can

[vi [viz.,
ta' 839.
a great
(Chapters 59-60.)
TRANSLITERATION.
'^1
,A;zco 491, state
241
j\.Jan
o
286, (y^w) the people.
}Ê^joh, 296, (jc) as
3E ,y<^V 136,
fries
Not only
"^f ,Patig 660, {fcng') one

i^^
"B*. .cA'? 342, its
/!> 'siao
jffi^ ,s/tr
795, (lisiao) small 800, {lisien) fish.
^|i] sJidn 737, (s/jd-w)

y<4>
gods
,/ 717, not
'^ .5/ia;?^ 739,

VV
harm
the people
^yaw 286,
sha7iff'
[jeti)
^y
278, [If]
With
^P
867, reason
/z
'
'j'jT,,
(shcng-) [but]
^^ âo'
/fl^
the holy
yV ^ya 286,
one governs
(yV;?)
man
522,
5Â.897,
^
^>
jz" 1093, also
Jti,,
-p /a'
o y*
,/ 717. not
183, {hsia)
^"P^""^
S
^&
,<:AV 342, its
il
^shang
739,
harms
^
o
^y 286, [Jen) the people

'/21 142,
'kzuei 482, ghosts
^P
^m
Since
/|>./7i7. not
'h'afig 526,
both of them
sijA ^5/(aw 737, (shen) spook.
^
^3^'
,J<i(
717, not 790,
Hk '/^'
^* only
jtB ,siang
its
[hsiang)
tually
^c/^/ 737.
mu
^
;^
|j^
o
<^^
'kzfei 482, ghosts
o
^sha7t- 739,
harm
A^ Az<' 434,
therefore
(ife)
,/ 717. not
,s;;a 737, spook.
^
^^
its
i-f/i,
871
virtue
chiao 367, unitedly

480, returns
1082, thereto.
"H*^ .<:^Y342,
[but]
m^ ,5Aa 737,
y^
(5/iew)
gods
^
'Chapter
60.)
^^ kzi'Ji,
,_>'<:;/
,/M 717, not

739,
kM, ^shang
harm
'
242
ti'
879,
562,
^^ liih_
^^ tsing' 994, ^S .shdng

\
(ching)
quie-
| shih,
708,
Chapter
61.
tp4*
'^M^^
tude j-ji, [sheng) conquers 588, the male,
o "-^ yih, 1095,
Vt V
"*^
278, [and]
by
(ching) tude
quie[her-
^3
i^K
charig
22,
^^tshig'
994,
J^'icî
/e/i,
389. Humility's
^^ w ^^
o
1047, she
makes
self]
1^
871, virtue.
I.
K' A/ a' 183, (Asz'a) lowly,

ftfr A?^' 434, thus
-^ /a'
1^
839,
great
~JC ta 839, a great

kzuo 491,
state,
M^j kvjo 491, state
^^ V/;/ 38,
;^//m
o
one that
hi hia" 183, (/isza)

549, flows,
downwards
ly V 278,
f*
by
Ma'
183, (Jisia) stooping
/j'N 'siao 795, (hsiao) to

1
small
Â.^897.
"jT hid
183, (/ism)
,
î^^.
^
>
[g^l
j^zi'o 491, states,
'^^the
^
-.
-> J
empire's
_ÎJ tseh^ 956, (^se)
.chi 53, (/^)
on that ac count
conquers
the
mf
union,
V^'m ioio,
{ch'ii)
^^ ^chiao 367, ^P /Veî 897,

K
"X^
/V\ 'siao
1^1
o
^^zt' c>
795,
{hsiao)
smaller
491, states.
}
Jua' 183, (hsia)

.CA?" 53,
(i^^2<)
the empire's
Smaller /J> '52o 795, (hsiao)
Al*
'^'/ 697,
wife [female].
II.
^^ ^^tt'o
J[Jt
'2
491, states
278.
by
rfjl'
'^V 697,
The female
always
Am'
183, {hsia) stooping to
^S fhang 740,
C][ V 278, by
-^to'
839, great
states,
ran kzuo 491,

rChapter6i.)
TRANSLITERATION.
îj
tseh^ 956, (tsi)
'ts'ii
243
^^
~/^
Igfl
on that account loio, (ch'ti) conquer
It^j /czi'o 491, states
^\
,fu 717, not

490,
39,
^' 839, great
jjpj ^zi'o'
more
wish
^^tfo 491, states.
-^ j
/A^y'
1 1
III.
299, [than] to enter
gX '^"'
jgj^
434.
Therefore
^^^s/zz" 764, {ssu)

-
[and] serve
to
/izi'o'
1065,
some
J\^
Jan
286,
0)
the people
J^ hta'
Jiil
'^
183, (/i5za) stoop
y^
^^' i^-
,/u 142,
Now
278, to
pp^ 7/a^ 526, both

{c/^M)
^J^Vs'w
loio,
conquer,
V/ie 38, ones,

A<>' 426,
JJa ~|r
ji5
hzi'o' 1065,
others
each one
in its
(/e)
^_
Aza' 183, {hsi'a) stoop
'-'''''
way
'\^teh, 872,
gain
719. (c>-r)
and
conquer.
1^.
.<^'^'''"
342, they
^
^j
Vs'm ioio,
(c/z)
FH
su' 817, (s/^zô) that
which
"^J^yti 1139, they wish.

IV.
y^ ta' 839,
^\
jfpj
,:pu 717,
Great
>^C
^'
839. [But] the greater
^*
fizuo 491, states
not
V/i<? 38,
one
.Su
i^'
^73. properly
must
itself
^Tt'o' 490,
more
wish
j^
,!<:'//
1047,
make
^>'' "39.
|> ^/a' 183, {hsia)
lower.
^^ .c/izVw
382, [than] to unite

(//5/V)
^
/J\
>%' 98,
[and] feed
,ya 286, (Jen) the people.

'siao 795, (As/ao)
Small
'Chapter
62.)
244
tr
|g
^t
-J-*
879,
562,
lull,
^^
\
586, [With] beautiful
sMh_
708,
Chapter
62.
"^2" ^_yew 1083,
words
y/^' 721,
pT
'Ko 425, [things] one can

thereby
^. fhang
22,
\A V278,
m
^S 1^
o
^ztêV
s/zz' 762, {ssu) sell.
1047, Practise
'^. fsun 1019,
[With] noble
deeds
âo' 867, reason.
'l^ hing
207, {hsing)
Pj
'i^'o
425,
one can
^^ ifao' 867, The rational ^S 'cM 38, man [is]

&
z<7(fw'
JLi
'i
278, thereby
350,
"nn
.f/iz'a
1040,
the ten thou-
accomplish more with
sand
yl j'an
286, (/ew) the people.

III.
^J\ zvuh, 1065,
{rvii)
things
^
^^.
^chi 53, (tzu) their
^yc 286, (y.e)
A man
7igao' 625, asylum,
rj^ ,c/' 53, (tzii) [for] his
^^ 5/;rt' 752,
yV j'an
the good
^
^^
,^M 717, not752, goodness
286. (/)
(i'^z?)
man
aa shdti'
^
^P
-^"^
,chi 53,
their
o ipT /io 215,

c/^'^
'
why
thrown away
he
'fao 663, treasure,
349,
.^w 717, the not752,
^
/q'
^chi 53, (/^)

'_yz
1 1
^S shaft'
y^
good
{je7i)
13, is?
^/aw 286,
.'^hi
/fcz<'
434, Therefore
53, (/s'w)
"Xtî' 538, was elected
Eir 5m' 817, {shuo) that which

Yijl !/o 664,
-^ fien
-+*
62.)
897, heaven's
1030,
{tzii)
he holds
fast to.
tsz'
son
(Chapter
TRANSLITERATION.
CTL chi
=
(chih)
245
867, reason,
38, that is
60,
[and] were appointed
^k tao'
'<:/^/
"HT ,san 723, three
<^\ Jzung
459, ministers.
^^
-MT o
ho
'>'<'
215,
What,
?
1079, indeed
it
S|t
.5z'
826,
Though
having
reverently in
^v
,/// 717, Is
not
yfe* 'jy/w 1113,
Q
M^ jM
<>^
j7/r/i,
1 1
30,
say that
itt
*^^
'AiTw^
463,
hand
691, as a screen [the jade insignia]
cKiu 416,
.^-
if
sought
m^fV =*
JgJ
g
'
t^jg^
278. [and] thereto
^
A\
^
:j^
^^;^^
8^2,
(^^) it is
obtained?
.irzV
799.
(^'^^^'fjj^
"^^g
'j.
1 1 13,
[And] he
who
KM.yg"
836, {ssu) four

571, horses,
[is it]
^^
M^
tsta' 1016, sin

278, thereby
E^'ma
Jl^ Y
not
^fu 717,
'?zV 594,
can be saved
(>'^/^)
equalled "ftn i-'" ^97'
^5
^[5^
.y^ 1078,
kii'
[query.]
/U
^so' 1002,
by
sitting still
434, Therefore
1047,
it
j^ "^^
jH*
^szn' 990, {chiti) [and] pro-
pounding
^ts'z'
j^
ht
^ziêV
becomes
)
1034,
(ss?J) this
^/V.7e897.
hicC 183, {hsia)
-fezfeV 484,
the_
tQ
âo' 867, reason'
"g*
|l|
honor.
'ku 432,
The
ancient
/^
^cht 53, (^2;/) their
|g
-f^
7/ 879.
lull,
W? su'
817, (s/iuo)
562,
reason
^V278,
^*
itf*
why
shih, 708,
,5a/z 723,
Chapter
63.
kzvez" 484, they esteemed

'^''^'
^34'
('''^") ^"^^^
chang
(Chapters 62-63.)
22,
246
^sz'
834, Consider
J,
"H*
,ch't
342,
is
it
h^
'shiySi, the beginning.
^3|
o
z"
281,
easy.
jS ^w/
^Mu
Ji-'ei
1047,
Manage
1047,
Do
"^ /a'
r ,yii
839, a great thing

1 1
4Bf: -dju 1059, the not-
18,
while
^^
^zvez 1047, doing.
j^ shz
'^^ shi
,f/!V 342, it
'
764, (ssu) Practice
5ffi^ct7< 1059, the not-
xfflsz' 790, {?isi) o
is
small.
'
764, {ssii) practising
o
1053, Taste
y^ fie?! 897, K hia' 183, (hsia)
The
world's
\
)
W^zf/z"
ffi ^7za 614, difficult
^1
zvu 1059, the not1053, tasting.
âsAz"
o
ij^fi'
764, {ssii) affairs
1^ zfei'
~T^ ta"
692, surely
1005, arise
J
839,
Make
great
Tp/5o'
-r*.
/K 'J
^&
J>
the small 'siao 795, \ /^-" Uisiao)
J/o 909, render many

's/fao 746,
yn
, 118^ from
i' ^j e
281, easiness
[and] the few.
^^ f'ien 897,
*T^ hia'
183, (Asza)
\
)
The
world's
^S^/ao'
^VUyiien
665,
Respond
-î'a' 839, great

'ff
s/j?"
'
11 38, to hatred
764, {ssu) affairs
!^
'/
278, with
i^fV
virtue.
692, surely
^^teh
871,
{te\
^fe^so' 1005, originate

III.
^^ ^yii
iTOsz"
1 1
18
from
j^/'wgiS, Contemplate
790, {hsi) smallness
ft^ waw
.31
._)7<
614, a difficulty
1 1 18,
while
(Chapter
63. j
TRANSLITERATION.
nan
^^s/n' 762
(ssii)
)
247
614, will be difficult
Therefore
shi' 762, (ss)
Therefore
jyV278,
jtt|
*
shdng'
^7a 286,
773,
(cheng-)
the
holy
VI
(y<?)
^3
slicing'
773,
man
end
(sheng) holy
the
A^ ;a
^
286, (y<'w)
1 1
man
''^^
1^!^ jchung 106, (tsung) to the

,/?/ 717, not
^TO ^yiu
12,
even
difficult
y4>
ft^/7a6i4, [deems]
^
^^
o
zuei 1047, plays

to' 839, the great.
H^
o
dbfir
,c/i/ 53,
[^^^^] it.
^' 434, Therefore

106, (tsung) to the
gPjr ^m' 434,
Therefore
^>
fg
Jw
nang
616, (...;z^) he can
^& fihung
end
^^^^ ^^^^^ ^^ ^^^ ^^^
difficulties.
^ch'ang 77, {cheng) accom

plish
H^ ^wa 614,
o
"H*. ,cAV 342, his
~T^
ta' 839, greatness.
â
V.
tt'
879,
562,
^^
,_/"z^
142,
Now,
as
y^
/?^/i,
^^ ^S
,ch'hig 407, rash

wo/i, 640, (o)
~T* s/u'k, 708

Pl5
'^
}.
Chapter 64
promises
5^" 836,
i^ ^%, 692, surely ^T 'kzua 467, are lacking

^ la
^C ^^ J^
sin' 807, (Aszw) faith,
^ jchang 22,
'5Ae?< 755,
^zi-'^V
^
1M
tf
fal
Mind
1050, the insignificant
/o
909,
[so
whom] many things gs

for
.c/(V 342,
281, are easy, 692, surely
That [which]
is at
i^sfi'
,ngan 620,
z'
rest
^C
,^0
909,
many
things
^1
281, easily
(Chapters 63-64.)
248
jJF^ ch'i 64, ^ (chih)
t^yt
is
kept quiet.
Aa
fih'i 342,
That [which]
jsftj
ho 217, [Of a growth ,.,VitVV.l hntVi arms which] with both iâo' 665, can be eihbraced
'
^^ zf//'
1052, not yet

34,
-^
<chi 53, {tzu)
sign of gen.
^^ c/zao'
^*
^ffi
i'
has appeared
T^^ mw' o
607, a tree
281, easily
Qui ^shang 742, {sheng) grows

is
'w<'z<
ô
587,
(tkom)
pre-
^J-
,3'zi
1118,
from
^
mra
vented.
.cAV 342,
i!s'z/z"'
That [which]
is
^^ /zao
T^ zo'
o
j\
171, a tiny
1018,
feeble
604, rootlet.
Mf
z'
281, easily 705,

is
'chiu 413,
5
-
Of nine
^'
b^'o'
-H-
broken.
S^
-J^
ts'ang 952, {tseng) stories

,c?n'
.c/zV 342,
That [which]
52> (^^-w) [sign of gen.]
jjfifr ^z/fV
1050, is scanty
J^ z'
/j
281, easily
scattered.
^
^
[viz.,
^^
J-p.
^^'az"
847, a tower
Wz'z 347, rises

,jv?v 1 1
'san 724,
is
18,
from
^^
^
-5^
'
zf // 1047, Treat
53,
[tzii)
'lei
^11, accumulating
'^
,cZ!z
them,
7'z<
^
'
things]
1 1 18,
920, clay- [bricks] [literally earth]. 980, {chien)
if^ .yw
while
:3^ /sVfw
Of ten
thousand
'H 518, miles
(tzii)
.r^ zueV
yfe* 'yiu
1052, not yet

1 1
ro
13,
they
exist.
'y' ,chi SI,
[sign of gen.]
^J^chi'
'-*
59,
(<:/7j)
Administer
^ ^
'
hiyig 207, {hsing) a jour-
ney
"^
'^-'
13C1
chi ,jM
SI,
(^^?<)
them
[viz.,
frJ^ 's/;/ 761, (ss?J) begins
things]
1 1 18,
-^^
while
rri
,;y 1 1 18,
with
-H
I
7/'V'
1052, not yet
JP[ /5^^ 1014, a foot
Izvan' 570, they are in disorder.

(Chapter
TpT
64.)
hia' 183, (As/a) beneath.
'
TRANSLITERATION.
249
chatig 740, [are] always

at
^
"^
ivei 1047,
[Who] makes,
^?^ ,^K H18,
^^ 'chS 38,
the one
^^
'*^
.f/zz
333, the
approach
Hfr/a/' 648, mars

^chi 53, (/^m)
it.
K^
ch'ang
77, (cJieng) of
com-
pletion,
o ^1^ <:;;//!.
Jfjj.^rA 719, {err) yet

seizes of
67,
[Who]
one
0^/a/'
~^
'h&
648, they fail

it.
^
^1^
V/i^ 38, the
^chi 53, (/^2<) in

-s/irtw'
shih, 769, loses

,cA? 53, (^2)
it.
738, {shen)
Be
care-
o ^p[ shang'
il
^^
^chung &^ ^''^
106, [tsttng) to the
773,
[sheng-)
The
iftn i-'" ^97'
"ifr^ 's/iz 761.
end
^^ ^^^' ^^
{ssu) at the begin-
holy
^yaw 286, (y^w)
man
^^
H|J
ning
^5^/i,
affi ^zf M 1059, not
956, (tse) then
^^ ^Tt/eV
o
1047, makes,
^ffi 7fM 1059, [they] not
"^r^ku' 434, therefore

^ffi zf M 1059, not
H^/az'
^S. sA/
'
648, fail 764, (ssii) in business

III.
E[fr/az
'
648, he mars.
40
.zf w 1059,
Not
seizes,
'
sM
762, (ssm)
Therefore
^T
o
c7^^7^,
67,
he
J[;^V278.
jB^^ sJiatig'
jj^ ku'
434, therefore
"^^
iV
773,
{sheng) holy
the
Ê
p
zf?^ 1059,
not
^/aw 286, (y^w)

1 1
man
flP shih, 769, he loses.
iSfr^'K'
37, desires
E3. ^7W2M 597,
The people
^K
,^?^ 717,
non-
V^ .cAz
"ie^
53, (^^zi) in their
M*
o
_>':<'
1 1
37, desires.
tsung' 1024, pursuing

764, (s5w) business,
;;p ,^ 717, Not
^ff sAz'
"pr
64.)
kvuei' 484, he esteems
(Chapter
250
jian 614,
/jâi teh^
[of] difiBcult
gJ^/'879,
â
J^
872,
{te)
obtainment
"i^luh,
562,
.r/z/ 53,
{tzu) sign of gen.
-|-
sA//z, 708,
Chapter 65
hcvo' 256, the treasures.
Yl
'tt'?^
ro6o,
22,
<^ _^
y^Vao
209,
(Jisiao)
He
learns
"^^^
fihang
><q\ ,/2^ 717, not-
liiao 209, (/^sâo) learned-
V5*
shun
^^/j,
783, Simplicity
.4^
ness.
^^
871, virtue.
I.
^/m
151,
He
returns to
^^
^^
chimg'
108, all
Â432,
)i^ olden
'''^'
Jati 286,
.^''''
(Z'^w)
j^
people's
^chi 53, (^^) i
^
*
53. {tzu)
^fe
5/iaw' 752,
TJJei'
Well
pjfsii' 817, [shieo] what they
jS
^g
1047,
who
practised
^ o
>%zt'o'
490, passed by,
tao' 867, reason,

V/i<?
yA
'i
278, thereby
146,
^^
o
38, the ones,
fflffl '^;^
he assists
the ten
3fc J"^^
thou-
136, did not
^B
tv'tfw'
1040,
L^
'z'
278, thereby
sand
^1
j/^
zi';//;,
1065, (zc'u) things

{tzu) [in] their
BH
miyig 599, enlighten

,??"
.c/^/ 53,
^^
597, the people,
Q
o
IJn
^S2r"
1031, [tzu)
self
\
)
W^ Ja?i
',r/i
285, so
natural development,
[but] f^ /sianggQ-j, {chiang) will
LJ V
*^^
J^'
I^
278. thereby
1
719, (err) but 717, not

312,
j>'?V
120,
make
simplehearted
>T\ ,/m
,c/;z
53, [tzii)
II.
them.
'n^kan^
he dares
EL min
^/^
597,
The
people
their
jK
^z<^''V
1047, to
make.
.<:Az'53. {tzii) in
(Chapters 64-65.)
TRANSLITERATION.
wft y^g o
nati 614, being
difificult
251
^
>K^
pc\!
VAe' 38, things

is] also [like the ancients] V/j'zV 362, (chieh) a pattern
c?ii' 59, (c/iiVi) to
govern
7n%yi'
1093, [he
rj
't
278, [that is] because
^
:^ ^^y
^^
o
.cAV 342, they

c/"'
s/7?,
767, [and] a model.
58,
(cht'h)
cleverness
^^ ^chang 740, XD ''^''"^^' i^ VA'// 362, ^

Jty^ o
s^/z///,
Always
to
./o
909, [have too]
much.
('^'^"^'^
know
J^ V 27,
.A^M
With
{chill)
{chieh) the pattern
^^j
c/z"
58,
cleverness
767, [and] the

(552/) this
mode
7^
c/jz"
59,
(c/ii'/i)
to
govern
.S^s/i/' 762,
zi/eV =S PH.
1^
1^
^kzc-o 491, a
country
1054,
is
called
"^T
hiien 231, (hsiien) pro-
^^ *^
Pis?
found
te/i,
'
871, /
'
(^^) \
'
virtue.
&
o
/f>
ise/i^
959. (^5e) curse.
in.
y^
ii^" 717.
Jiiien 231, {hsiien)
Pro-
Not
^S
cleverness
found
/^/^^
871, (/^) virtue

736, (sJien) is
1^
V278, with
J^ ^shan
c/jz"'
deep
^y
yg
1^
o
58,
[chih)
^^z' 59, (chiJi) to govern

^zi/o 491,
/fez^0
^!^ o
'z'
279, indeed.
137, [It is] far-
^~'
a country
\
^
*^'*
'
ji7<<' 1
reaching
279, indeed.
-i^ V
o
.p3.
49i,
j^^j^^
'yii
1125, [It
is]
to
^72/ 53,
(^^)i^"*"^y'=
Sajt zi'uh 1063, (zc')
[common]
things
y?< 150, blessing.

cfii 53, {chih)
I^
knows
.
'fan 126, the reverse,

279, indeed.
Who
^V
^
ts'z'
1034,
(^^??)
these
"Tt*
'nai6i2,
Thus
[it]
jifc
0[kj
liang 526, two

(Chapter
65.)
tA/' 60, {chih)
obtains
252
Tp.
^yii 1118, to
^Ms/iafi' 752, can
_JL. ia' 839, great

IiTg
~i^
/jza' 183,
(hsza) lower
/'Ih
shun' 784, obedience [followership]
"^
,cAz 53, (/;^)
themselves.
o +t. Am' 434, Therefore

^12
^2
'
^
"y^
nang 616,
^zi/Zz"
(m^w^) they can
879,
'^>
lull,
1047,
become
hundred
562,
pJ' 'â/ 707, of the
-4- shih,
yr^
/?<A,
708,
I-
Chapter
66.
/5>> 'Am 453, valleys
562,
~Tt
zvang
1043, the kings.
B. fhang
22,
i^
-& sAz
/t^z/'
'
762
(ss;J)
175,
To
put behind
Therefore
'A?'
337, oneself.
I.
J^V278.
shdng' SP -^
11
773,
(sheng) holy
the
VT* jchiang 362, Rivers
^ya/i 286, (^Vw)
man
V^ V^^
&f su'
JH
V
160, [and] seas
;g|j>'M' 1 1 37,
wishing
817, {shuo)
the
I- 'shatig 741, to
be above
reason
278,
why
E3,
ÔTj'w
597, the people,
"^Q nang
^S*
616, (neng) they can
jj/î^'
'
692, surely
in
^zf// 1047,
become
hundred
nj V 278,
"^5*
r^
'/az 707, of the
yeji 1083, his
words
keeps below
^^'ku
.IC
453, valleys'
T^/iza'
i83,(/i5za)
wang
1043, the kings,
"^ .cA?
o
53, (^^)
1 1 37.
them.
^^ 'Âe' 38,
o
that
[is]
^^/m'
"Wishing
\A
'i 2'jS,
because
Jy^^szen 799, {hsien) to feed
iHli*^^'^'^
342, they
^ft OT?M 597, the people,

(Chapters 65-66.)
TRANSLITERATION.
ijjjj/' 692, surely
253
^CA^wSgy,
~]C;^â 183, (Asm)
^j^^
''''"
J^
278. with
J^ J^
-
.^Mm 735,(sA^) his person

heu'
.c;-
nn
^'>'
554. rejoices
in exalting
175,
53.
^
jut
keeps behind (tzu) them.

(/ioÔ
^t'ui^z^,
''''^'
[him]
719. {err)
and
III.
^
o
Therefore
,/ 717. not
1089, tires.
-& 5/"
JM\ -^^'^
762, (S5Z<)
1^
.n.
278,
Because
he
V278,
.c/iV 342,
shang' SB ^^^
TV
773,
{shcng) the holy
^ya 286, (yVw)

dwells
man
/J\ ,fu
717, not
29,
^P ,chang J^ VA'z< 94,

r
|fi3
(tsefig)
rels,
quar-
Jw
(^'''')
^z^'
434, therefore
'shang
'^^'^
741, above,
5CA^897719.
in the
yet
A/a' 183, (ksz'a)
^5
ÔTZM 597, the people
J^^Tnn' 603, none
'^> ./
717. not
Bbi'"'"^
108.
616, (>2e?ig)
can
^c/.;;^'
ô
(^5^) the burden.

dwells
(r;Vw)
feel
J^^^ '
^^,îth (^_,
J^'
'ch'u 94,
He
/s'zVw
981.
as
^^ j^j^^ -^ ^^^ :^ _cMw^ 29, (^5^;/^) quarrel

_^;^^.
Jin \r/i 719, {err) yet
^^
ag.
'
^wzw 597, the people

717, not
gS ^^^ 879.
-^^luh, 562,
y4\ ,/k
/iaz' 161, suffer
harm.
l 5/j/7i,
J-
/s'z7i,
708,
987,
Chapter 67
shi 762, (5s)

>
Therefore
(Chapters
Jg^V278,
66-67.)
254
^^' 79' (^-^^^ mediocrity
fli.
rri ,san 723, Three
irin
^S
^fao 663, treasures
^F yw
-ic^fien 897,
I
142,
Now,
In the
'wô 627, I
1 1 13,
T^/jza' 183,
-^,<r;zz/358,
(/z5/a)
l )
world
>& jiM
hava
(c/izV/j) all
^san 723, three

treasures.
{chili) I
"SBzirV
o
1054, call
627,
^^ fao 663,
[viz..
^^'wp-o
^^
me
my
Tao]
839, great,
{ssii)
^p
Jrtl
rAV64,
preserve
^/a'
\rA
719, (^rr)
and
'fUls.0" 837.
[but]
re-
semble
^^ 'âo
663, treasure
53, (^z?/)
y[>
,/z< 717,
the un-
^
'
fhi
them.
first
5/ao' 795. {hsiao) seeming.
^-*>'z' 1095,
The
is
Fj
y^,/^
142.
yueh, 1130,
1033,
called
Now
/5'^' ^ o
^
(^^) compassion.
'Pg^zf/z 1049, only
V/s' 721, {err)
The second
~^/a'
o
jfcfir
839,
one
is
great.
l"^!
yueh,
1 1
30, is crlled
ku' 434, because

{ssii)
^& chien'
*^
g
387,
economy.
third called
tUI s^" 837,

/f-v
one resem-
^sati 723,
The
is
,pu
"jij,
the un-
R
X\
one were
yueh^ 1130,
B ^
^
"H*.
siao' 795, {hsiad) seeming.

296, (y^) If
-pu 717, not
y^ joh,
^jat 'kan 312, daring
s/ao' 795, {hsiao) seeming,
la
y^
"p
"y^
ziêV
1047, to be
)
.
^^ 'c/iz
V
,c/j'z
413,
how
long would
/'zVw 897,
^j^^
279, indeed, 342, his
/tm' 183, (/is/a)

,sien 799, (A.siV)
^
)
foremost
(Chapter
67.)
'
TRANSLITERATION.
255
748,
[if]
3^ ^ts'z
Ay
1033, {tzu)
[Who
is]
compassionate,
ku' 434, therefore
Jio,ng(>\6, {neng) he can
j^
's/rtf
they discard
^jnB chicti' 387,
economy
and
HK
^B
o
'is'iegj^, (ch'ieh)
'yung
148,
be brave.
1^? 'kzvang 478, are generous,

i^^'-s-A/ 748,
[if]
chz'en' 4^ '''^
Aijr ^/<'
is] economical, 434, therefore
387,
[Who
they discard
-^^
//f'
175,
{/ion)
BB
fiatig 616, {fieng)
he can
H
o
being behind
757/974,
{ch'ieh)
and
j^? 'kzvang
478,
be generous,
^R .5/V
2T
'52-'
799, {hsiefi) go to the front,
^-y ,/m
717,
[Who] not
836, (ss;/) they will die
ft&'â 312, dares

^3^ ^z/ 1047, to
.jfc|[ '/
279, indeed.
be
rf^
,/;< 142,
However
55A^897,
I
i^the
world's
^S/s'^'
*'^*
1033,
(^'2^?/) [if] they are compassionate,
-p/a'
183.
(/^s^)
I/j
'/
278, thereby
45, (chati) in battles
.flfc*.5zV 799, {hsien)
foremost,
^^chen'
Bjj
/ê/i,
o tr^c A;<' 434, therefore
956,
{tse)
then they
will
^^^ncing
'*^
616, (ne/jg)
77,
he can
^S ,s/iaj^
^'ô
771,
{sheiig) con-
quer.
tj^ ch'ang
{cheng) perfected
I/J
278,
Thereby
^^.c/t'i'' 349, as vessels
Aj-l*'
'shcu 755, {shoii) in the dei'êA,
.&
ch'ang
27, of profit.
B|j
956, {tse)
fence then they

will
IV.
^^
iS^
jS] k" 435. be firm.

if
,f
Azw 398,
Now
V.
'shi 748. [people] discard

1033,
{t'zii)
-j^ fien 897, Heaven,
^sV 3J; *^*
compas-
sion
(ch'ieh)
VsV/g74,
and
.ti^./s/aw^ 967, {chiang) ''^ about "^J^t chill' 415, to help
when
Ba 'yung
1148, are brave,
"^
(Chapter 67.)
fihi 53,{tzii)
them [people],
256
LAO-TZE
278, with
TAO-TEH-KING.
{skeng) con-
Pi V
'
Vn$i ,sJidfig- 771,

{i'zu)
^&Js'z'
1033,
compas-
5\r /z
902, the
38, the
enemy,
one
sion
-^^zf/i 1054, will protect
^^ V/ie
A^
^
1^
fihi 53, {tzu)
them.
,pu 717,
is
not
^S- jchang
^^'
29, [tseng) quarrel-
some.
879. 562, 708,
W
\
shati' 752,
1 1 49,
[Who]
well
"y^ tuh_
^fl yung'
employs
-|- s7//A,
fX^fah,
Chapter
68.
yV
^5"
i/'^" 286, [Jen) the people,
647,
22,
V/i^ 38, the
one
1^^ ^chang
Qgj
jp^ j<7
|>
/z/'a
1047, renders himself

183, {hsia) lowly.
/'//' 672,
Comply
^
jg
,/VeM 897, with heaven.

I.
^^ s?n'
gB
762, (ssii)
This
^fe shan'
752,
[Who]
well
zvei 1054, is called

71?. not-
zuei 1047, excels
shi' 762,
^^
'c/i!^'
(55M) as a warrior.
^ ^
I'll**
.i^^'
.^^^.^ 29, (^^^w^-) quarrel-
ling s
53, [tzu) [sign of gen.]
38, the
one
^^ ,tAz
^^teh,
1
A-^ ,fu 717,
is
not
871, /
'
(/^) V
/
virtue.
^g^
o
'zfw 1061, warlike.
^pshi'
well
762, (^sei)
This
sfe shan'
752,
45,
[Who]
p0 zf//'
1054, is called
^^ c/;^'
^^
V/<!f'
{shan) fights
EH 37/^'
VV
1149, the
employing
38, the
one
not
ja7i 286, (yVw) of men's

,<^''"
yf\ ./ s3C '
717.
is
j^
53. (^2') [sign of gen.]
641, wrathful.
^
^r
(Chapters 67
//'
536, ability.
^&
shan' 752, [Who] well
s/ii
'
762, (ss?5)
This
63.)
TRANSLITERATION.
257
gB zcei'
HR/VY'
1054,
672,
is
called
rfrj
\rA 719, (err) but

^lirV 1047,
complying
^^
become
^F
V ^
jL'ien
897, with
Heaven.
Since olden times
k'o' 429, a guest.
"6" '* 432.

\
y^
:j^
,/, 717,
Not
I
,chi
//
>,,
f
)
53, (^^?<)
^^f'ka^'^ 312,
dare
5^S chi
ô
'
393, [this is] the most perfect [the extremest]
^5/' 990, {chin) to
advance
Jt/s'z^w'
riVl
'
02 1, an inch
(err) but
rh 719
"^
'
15^^-879.
1^
"y^liih, 562,
92^'
withdraw
J\^ch'ih, 71, a foot.
-T' shih_ 708,
Chapter
69.
II.
;^
'-%/
413.
22,
B.
s/(z''
762, {ssii)
1054,
is
This
i^ chatiff
^Q zc'cV
/J-T?
'
*
called
y^z'^^ 207, {hsing)
march-
^
B9
Â?;<^
23 i,Of the mysterious

1
ing
'Wit
>7/^'
149,
I.
the function.
^S
^r-T
'
1059, the not207, {hsing)

iag.
htng
march-
-o'
h9 yung'
149,
An
expert
i^ J'^"' 290,
4Fnr ^' 1059,
threatening
J ,ping 689,
yRJ* 'yiu
1 1 13,
of
war
without
has
^^ fi'
o
/fTti
678, (/i-z) arms,
'^
~* ^yen '
*
1083, the saying:
^7fW 1060, I
717, not
312, dare
(yVw^) charging 4ll ,zt' w 1059, without
vJ
^ya?;^ 291,
>Js ,/m
rav
o
^/'/
902, hostility,
67, seizing
Sjf 'kan
*^S ^rf
Îc/u'k,
1047, to
become
4H6 -SI
Ji'
1059, without
pP VAm
87, a host,
,^'w.? 698, weapons.
(Chapters 68-9.)
258
LAO-TZE'S TAO-TEH-KING.
IJiS JiTVo" 256, Evil
^S
X
^z'
879,
]b^ mo'
"4^
603,
none
/s'z7;,
987,
Chapter 70
ta' 839, greater
18,
1- shih^'jo?,,
^^ ,yu
1 1
than
ffi^,c/z'z^ 407,
making
enemy.
light
^
H'^
.c/zz
53,
Of knowing
^^/^
o
902, of the
407,
^/za/z
614, difficulty.
I.
g^ ^ch'ing
^^.c/zz' 333,
By making
light of
/z 902, the
enemy
will
^^
"^5*
zfw 1060,
jy^w 1083,
My
words
[are]
we
^K ^sang 725,
JS.
lose
5/!w' 738, (shen) very

z'
^3*^z/w 1060, our
_^
/crt
281, easy
(ckt'h)
,c/z/
'
^^ "/ao 663,
53,
to
under-
treasures.
'^'S
stand,
shall' 738, {shen) very
?'
I^
vhtku! 434, Therefore
,&
<|~r
281, easy
to prac-
JnU^'aw^'
321,
[when]
y^zw^ 207, (hsz'ng)
tise.
matched
^^ ,fing 698,
/Kg ,siang
'
armies
-j^ f'ien 987
[Yet]
in the
\
*^
790,
(hsiatig) tually
mu-
Tfn /Az'a
350, encounter,
T
^g
o
'jjyj"'
hia' 183, {hsia)

603,
world
"H* mo'
fihvjai 785, the weaker
[the
no one
more compassionate]
one
naiig 616, (?ze^) can

(<^''"Vi)
V/z/ 38,
fy[\ f^î 53.
understand,
ffiS.sMw^
.^S V
771,
{sheng) conquers,
m,o' 603,
no one
can
279, indeed.
^to nang
616, (neng)
;^ A/w^ 207, M,' ^ ^ye7i 1083,

(Chapters 69-70.)
(hsing) practise [them].
Words
TRANSLITERATION.
259
773,
/^
?-p!
'yui
113,
have
(clnaig) an ancestor.
shgyig' SP "^'
{sheng) holy
the
fsujig
1021,
TV .7''" 286,
'
(y^'w)
man
^g[
s/^^' 764, (s5;<)
Business actions [deeds]
fci' 669,
wears
silk]
yS* 'yiu
II 13,
have
a master,
ihoîj, wool [not
^3* o
^chiiin 418,
^Syiz^'az 243, [and] hides inside
./ 142.
Just as
'^'^'^
lEjyM'
1 1
38,
gems.
fim
4S
1052,
zf ?< iO'59, he is not

53, {chih)
"Hi
i!*/'
879,
^rt
o
,t/zi"
known,
J^
Is'ih, 987,
ffir shi
762, (ssi<)
1- s/ii7i,
therefore
708,
Chapter
71.
Jgi
278.
jy?7;,
1095.
A\
^t#
^pu 717, not

^zt/?<
^
am known.
3flff
.<rAa^ 22
1060, I
^rj
7?P .cA/ 53, Knowledge's

P^fig''
^chi 53, {chih)
700 disease.
I.
in.
^n
Who know
xfN
,^7?/ 53,
[chih]
To know
4-n
^"j#
.c/jz
53, (c/n'/i)
,tti 717,
the un{diih)
is
^zt'?/
1060,
me
^n
t"
fihi
'^^,
knowable
high.
^^ V/;/ 38,
,/zz
those ones
'shatig 741,
717,
^j&l*
176, {hsi) are rare.
o
R|J tseh_ 956, (^5^)
5jr^.zc' 1060, I
^> ^fu
On
that ac-
Not
count
^n
,c/2z'
53, {chih) to
know
know-
am
^rj,c/z/ 53,
{chih) the
^kzvei'
484, honorable.
able
sAz" 762, [ssii)

>
M^
Therefore
(Chapters 70-71,)
ing' 700,
is
sickness.
JglV278.
d^ .y?<
142,
Now
26o
LAO-TZE
TAO-TEH-KING.
jj^ 'wii 1052, only
Sa ^z"
sick
879, 987,
^^^tîg'
700,
by being
^/sVA
-I-
"^^ting"
700, of sickness,
)
shih, 708,
'rh' 721,
[.
Chapter
72.
^^shV
762, {ssu)
~*
[""^''''
Jav.7B,
,^\
,J>u 717,
-^. .^/zaw^
not
22,
1^
are sick.
ngai' 619,
To
cherish
^^^J>zng' 700,
we
o
III.
2j
'^^ 337' oneself.

I.
^^shang'
/\Jci}i
773,
{sheng) holy
The
E "^
jnin 597, [When] the peopie

.i^z^
286, (y^w)
man
717, not
^^,pu
717, not 700, is sick.
^p^ zfeV
1054, ^re afraid

1046, of the dreadful,
^^^'ng'
J[j(
'z
J^ ,ay
-^ ta'
^/
278,
Because
839, the great
^^,c^V342, he
,zuii 1046,
<^/''
dreadful
y^ ?)z^' 700.
y^^'ng'
o y^j^shi' 762,
is
sick
j?
60, {chih) will
come,
700, of sickness.
(5.SW)
^
j^
279, indeed
Ît zuu
therefore
1059,
Do
not render
JW 270. ^^ .j)m 717,

'/
3|^
hia?i^ 186, (hsz'a)
narrow
not
.rI V/iV
B|r
5;<'
342, their
j^ ^2^' 700,
he
817, (shuo) place 437, they dwell.

1059, 1089,
where
is sick,
E&
o
.tr/irt
4[^
zf?/
Do
not
IB^ :>'<"'
j^.c/iV
Gip
(Chapter 71-72.)
make wearisome
342, their
s' 817, (shuo) place
where
tRANSLixfefeATlbN.
261
alshdns-
742,
{sheriff)
live.
they
j|^'^" 434. Therefore
^- 'ch'ii 445,
;^'//674,
he discards
the latter
^^
,/u 142,
Now
5*17 Vs'/V loio, (c///V)
"^^
IJtt 'zvî 1052,
only
when
Jpl*
7s ^'
[and] chooses 1034, (/^m) the former.
/4> ,pu
'ji'j,
not
|mf>'^' 1089, they are made wearisome, o
^hshi'
762, (ssii)
^pf
I
ti' 879,
>
thereby
'T^ ^sV/i, 987,
J^V278.
yp
J^^
.i^ 717.
not
"y
shih^ 708,
.-saw 723,
|-
Chapter
73.
|BJ& 3'' 1089, they are weari-
^2
shi' 762, (55W)

>
.S. fhang
Therefore
22,
V 278,
^t 3&
A
shdnff 773, (sheng) the holy ^jan 286, (y^w) man

tsz" 1031,
(^^??)
fi yaw' 289, Daring ^S ^ti/cV 1047, to act.

I.
t^
Art
,^rC
himself
^B
HC.
'yung
,_>'?<
148,
Courage,
,chi 53, {chill)
knows,
1 1
18,
[carried] to
i^" 7i7> [but] not

tsz" 1031,
chien' 385,
(i?.??5)
gfir 'â 312, daring
t^
himself
HjJ tseh^ 956, {tse) then leads

2Sn< 5/;a 731, death.
he regards.
(Z.??/)
t^ /S2"
1031,
Himself
^Q
^^yj\
y^^^g 1148, Courage

,>7< 1 1 18,
^^^n-ai' 619, cherishes
[carried] to
/1\ ./m 717, [but] not
./?/ 717, not-
^S2" 1031,
484,
{tzii)
himself
^fr 'Aa
312, daring
(/"se
"^^kzuei
he treasures.
0|| tseh^ 956,
then leads to
(Chapters 72-73.)
262
Y^ o
ifr*
hwo
258,
life.
>^
,//
53, (("zm)
it
[the reasons
o
fs'z' 1034, {tzu)
of success
and
failure]
These
wA
'lia72g 526,
two
^P
/'zVw 897,
\
Heaven's
V/ê 38, ^^ o JBJA
things
"y^ .Â/ 53,
(jf^'w)
^zf o' 259, sometimes
>^ âo'
o
/f\
867, reason
^11
W 521,
/zo!?'
are beneficial,
.i^ 717.
not
^J^
^-
Azt'o' 259,
sometimes
^rp ,chang
29, {tsenff) quarrels
161, are harmful.
Bg
^
'
rh
719, (^rr) yet 752, well [in a good viz., to perfection]

it
:S& shan'
way,
j^ f'ien 897,
^
Heaven's
ffi^ ^shanff 771, (shtng)
con-
.^r/iz'
53,
{tzii)
o /|\
quers
.i^
717. not
it
ym
_ô
su' 817, {shuo)
what
is
H^
^fe;
"
^yen 1083,
'
speaks
7VU'
1063, hated [despised by, rejected]
''^'
îQ, (^^r) yet

[in a
^^ ^shu 780,
5^n
c/ii'
who
knows
shan' 752, well
good
;
way]
53, {chih)
raS o
.y"W
106,
it
responds
'B^ fh'i
342, its
?
/|\
.i^ 717.
not
ryy ku' 434, reason
J3
f[jj
<:/zao' 35, it
summons
\fh 719. (^^^) yet
â- sAz" "^

J[Jl
762, {S5)
^
)
^S2^"
1031, (^^) itself

it
Therefore
278,
773,
xfe yo/498, o
comes.
27, p. 22b.
[It
^P
TV
shang'
(she}3g)
the
^.M "'^
'^^''^^'* '^^ V.
acts] in a lenient [slow]
holy
,ya?z 286, (yVw)
man
45^ ^y^w 285, manner,
^3'z?^ 1 1 12,
even
f^
difficult
'^r/i
719, (err) yet
^tian 614,
deems
*This character <rAV missing in Williams. (Chapter 73.)
= slow
is
TRANSLITERATION.
shan' 752, [perfect] good
263
613, in
#fe.
<^ tiai'
V
what way
=^ "^
^meu 587,
[^niou)
[are its] devices.
YpT Jio 215, [and] how

j/j
278, with 836, (sz?5) death 440, [can]
53,
(i'z//)
-fC^ f'ieii 897,
Heaven's
3P
ijS^
'5^'
|M
'ivang 1044, net
cJu'i'
one frighten
fl'W? ,kw'î 487, is vast,
y
o
wide-
,i:/'
them?
TW
o
^kzv'di 487, so vast

s/i;^
^>/^.
296, (y^) If
(ssii)
'^^
Srt
'
^m
775,
"Jig,
[it
is]
rh
(err)
meshed and yet
f^
^^
'skijdi,
we make
^/z 597,
people
^>
.^?< 717,
not
yaj*
chatig 740, always

ttrV 1054, fear
^(P s/^/A, 769,
it
loses.
S.
iJ^P '52' 836, (55?<) death,
^
~p
o
ti"
879.
rfrl
'
rh
719,
(->-?)
but
[if]
4^ /s'^7^,
987
j-
^SL
^
zvii 1047,
c/iV 344,
'c/i/ 38,
[someone
-JU.
sAiA, 708,
Chapter
74.
-^V
:^'
o
should] make mnovations,
U3
sz" 836,
that one,
B
ÎJ
jchang
22,
-S-
r<yz<
1060, I
872, {te) take
67,
;^
f/iz' 57,
z-e/z,
To overcome
:^^
f/^^7^,
[and] seize
hzvoh, 2 "59, delusion.

I.
ml
'
rh
719, {err)
and
min
597,
[When]
not
the peo-
^
^
o
g^r
s/;a 731, kill

.f/// 53,
^
-P9
.
.i>" 717.
zt.'"
(/-zw)
him,
1054, fear
iaJr .s/{ 780,
who
?
^P
'sz'
836, (ss) death,
'A 312, will dare
(Chapters 73-74)
264
LAO-TZE
charig 740, Always
there
{ssu)
kill,
TAO-TEtt-klNG.
^^
^S*
Jii 176, {hsi) rare

'>'zm
/fa' 'jv/w 1113,
is
^
yf\
1113,
it
is [if]
Pj
.-s^'
835,
an executioner
^;pu 717,
not
^
;^^
^sha Til, to
'che 38,
^
~rkills.
fihang
'5/^^^
739,
he injures
one
[who]
754, {shou) his hands.

[a final particle]
^^
o
.s/iia
731,
/^
'i
2'jg,
^^
,fu 142,
'
Now
[if
man]
'TV* toz
845, taking the place of
Ha
pj
,-^-'
^/' 879,
835,
[ssii)
the executioner
J|^
~r*
/"s'z'/;,
987,
708,
^^ ^^ 'che 38,
o
^sha 731, to
kill,
s/zz7z,
Chapter
75.
of the
one
kills,
ll^ 'zvu 1060,
^^,s//a73i, [who]
B
w'
fha77g
22,
.& shi'
762, (5Sm) this

1054,
is
2s zvei'
^Y* '^
-^
called
/''2 853,
Greediness'
i^ 5WW
of
829, loss.
I.
âz' 845, taking the place

ta' 839, the great
jj^ tsiang' 968, {chiang) carpenter 6^1 y/w 548, [who] hews.
^P'
._/"/<
^ ^
o
^7M/w 597,
.^^'zz
The
people's
53.
(^^)
^t ,chi 334,
LJ
'i
starvation
142,
Now
[who] takes the
place of
278, [comes]
from
>f^â/'
-1^
845.
^
;i^
!-
^,^,
'
^^
^.^
741, superior's
ta' 839, the great
'shang
^-Aili,
j^ ^
tsiatig' 968, {chiatig) car-
^j * ^^ 'cAe 53,
penter /< 548, [who] hews,

the one,
'^ '^
766,
consuming
^^ s/?z" 782,
^
(Chapters 74-75.)
V of taxes
,c/^^
53, (^^m)
TRANSLITERATION.
,^C fo 909, too much.
265
^,<:/(V342, their
^&
shi' 762, {ssu)
^P*
Therefore
^c/i'zw
416, seeking
]^V278.
-^^
/n shang 742,
{sheng)
^S
^p
/^' 334. they starve.
^
JW
-j^
gen]
'life's
.'"''
53. (^^)
^w/w 597,
.c/iz
The
people's
//'
176,
(/zoz/)
intensity,
^
St
v=
o
53. {tzii) [sign of
sliV 762, (ss?<)

>
therefore
â 614, [being]
r/i/'
difiQcult
JgilV278.
59,
((-/(?7i)
to
govern
S!^ "^^
Jby^
.c^^'i'^g'
407, they
make
light of
YA
'n
'_
'i
278,
comes from
'sz'
836, {ssii) death.

142,
o
,c/fV 342, their
^? ,y"
Pff
> superiors'
^
Now
[who
is]
I*
'shang 741,
.<^^""
'rcrV 1052, just
^
/'
53.
('^^w)
^^
zvii
1059, not
'yiu II 13, being

^zt'eV
JL^ V 278, on
j^ n
^*-
1047, too active [med-
,skang 742,
(s/ieng) life
dlesome]
762, (ssii)
)
^^^
BL s^z'
j^
Therefore
cuei 1047, bent,
^
I
^fc" c/ê 38, the one
J|J('^-278.
&|^ â
614,
it is
difficult
S^
shi' 762, (s5m) this one

197,
'5Ac/[z" 59,
(chi7i) to
govern.
yizVw ^^ ^^
[hsien)
is
more
moral
than
-T*
.3'K 1 1 18,
^g
R^'""^597.
)
The
^P
kzveV 484, [those who] esteem ,shdug 742, (shcfig) life.
SS ^^
JBC o
,'^î'i"S'
407.
making
of
light
's^'
836, (5s) death
\J V
278, [comes]
from
'Chapter
75.)
266
aS
J-
ti'
879,
^p
-m.
Chapter
76.
,sha)2g 742, (s/ieng)

'j6?'
life
ts'ih, 987,
1079, (^f/i) are indeed

294, (/oz^) tender
-p*
JT^
sliih^ 708,
3^
Îg
'H'.
.yVz^
/;//(,
562,
22,
^sMz' 1018, [and] delicate.

,c/i'i
^. ,chang
342,
[When] they
^
as
^zaz" 360,
Ji'ia7ig
Beware
of
i'^'
836, (S5?J) die,
366,
strength
fUj
-
'3''^'
1079,
(^r/i)
[viz., of
being strong].
f
they are indeed
.k'te
>j>J5
I.
436, rigid
*^
JIS
',âo 325,
[and] dry.
Â Jan
286, (yd-w)
(i'^;?)
Man
II.
^ ^
"
,chi 53,
in his
shajig 742, (sheng)
jMjT ku' 434, Therefore

life,
Hi >/
3^ Jeu
W.
1079, (j^r/i) is indeed [auxiliary particle]

294, (yo) tender
^^ cliien^ 380, the hard Rm ch'iang. 366, [and]

;^y
V/// 38, ones [are]
i'i-'
stiff
^^j'oh, 295, (yao) [and] weak.

,ch'i 342,
[When] he
^
^
fTP
836, {ssii)
\ -
death's
r/i/53, {tzu)
^^
'sz'
836, (55?<) dies,
m,ye
^^
â
q
tz^
1079,
j^-Zi)
he
is
indeed
^> chien^
380,
hard
stiff.
?T^
^ / Jeu
919,
companions
lowers]
[fol-
294, (yo?/) 295, (yao)
The tender
[and]
^^Jo/i.
ch'iatjg 366, [and]
cva7i' 1040,
weak
The
ten thou-
^^
V/zf' 38,
ones [are]
742, (sZ/ew^)
|
sand
1065, (zc7/) things,
S0^zvuh^
,^. Vs'ao 956, the grass,

^fc*
^ ^
,shaug
life's
// 53, {/^//)
w'
607, [and] trees
/' :^^ ^^
919,
companions
lowers]
[fol-
,chi ^l, {Izii) in their
(Chapter
76.)
TRANSLITERATION
267
879.
1^
III.
^/'
J-
& s/n' 762,

JJl
^sV/r, 987,
(ssii)
>
Therefore
-4- shih^ 708,
Chapter 77
278.
698,
^^ ,^2^
CflB
[who
in]
arms
^
nf^
^sV/!,
987,
22,
J
-^^ chang
ch'iang 366, are strong,
{tse)
**''
H|| ^sM, 9s6, "
then they
will
/'zV;?
897,
Heaven's
y4\ ,^w
717, not 771,

{sheyig) con-
âo' 867, reason.
ms ^shang,
-^ 5g
gl]
quer.
^
-^
:?>?
/'zVw 897,
^;^^.
mu'
607,
[When]
[are]
Heaven's
^^^ .^
^
trees
//^'zaw^, 366, strong,

^^./.,
956.
464,
{^5^0
then they
will
< ^g ^^^. -^
'
gg^ ^^^^^^
j^
,;,,,
r; hung'
be doomed.
^ra
^jzV/
1 1
12,
resembles
^^
"tT
ch'iang 366,
â' 839,
The
strong
H^
^^
^chang
22, the stretching
[and] great
stay
,kung
461, of a bow.
j^ V/j'm 94,
^
I&
The
tender,
/i;< 224,
Oh
J*
JO
i^z'a'
183, {lisia) below.
,,^rto
324,
The higher
35
,y^" 294, {joii)
^S
'che 38,
one
^0kjoh,
295, (yao) the
weak
31jj_)7' 1093, [it] brings
down
^g 'ch'u 94,
stay
^
K
,c/i/ 53,
(/^^/) it.
o
/iz'a'
's?iang 741, above.
183, (ksi'a)
The lower
^^ V/// 38, one as V/i 439,

y^
.c/i/ 53,
[it]
raises
(izii) it.
/B|* '>7M
1 1 13,
Who
have
(Chapters 76-77.)
268
^K ^yii
1 1
21,
abundance,
^
o
.i^ 717.
ot
^y 'ch^ 38, the ones, diminishes TS 's2/ 829,

[it]
97^ /aw
285, so.
It
3 'sz^w 829,
/^
,fiu 717,
diminishes
>^
Q
//"' 53, {tzu)
them.
[those
who have]
not
/^ ^fu 717, Who not

JFi /sM 1014, have enough
JS
2S
^^s?< 1 014,
enough
\A V
278, thereby to
159,
^S
^^
5?
'cî^ 38,
the ones,
[it]
ri/ runff'
{feng) serve
1^ 'vii
1125,
gives
/^
o
'jyzM 1 1 13,
[those
who] have
,cAz' 53,
(fzu) to
them.
^^^yrt
^J^^sAm
1121, abundance.
780,
Who
can
.i^VVw
897,
(i-^
,chi 53,
[That is] Heaven's
bB
/Q
nang
616, {neng)
'_>7M 1 1 13,
have
*^ tao'
867, reason. 829, It diminishes

1 1
ap
l/l
^>'?i 1
121,
abundance
is 's?<
yfe* 'j7w
'i
278, for the purpose of

159, (/ei^) serving
13, [those
who] have
^^fling' ^^
,^'i'f
^ ^>'
rrtrt
121,
abundance
897,
the
\r/i 719, (^rr;
and
K
,
Az'a' 183, (lisid)
world
jTOf*/" 712, completes
IV.
A\
'
^fu 717, [those
who have]
not
shV
V
762, (ssu)
>
Therefore
^R
/s?< 1014, enough.
278.
JgJ
Bp shang' 3&
y^ ^ya
286, {jen)
II
773,
(sheng) holy
the
^/aw 286,
^zi/<:V
(yêw)
man
Man's
p^*
1047, makes,
(err) yet
j^ tao'
H(|
^s<?/^,
867, reason
j5C
\r^ 719,
.i^ 717.
956, {tse)
is
^
(Chapter
77.)
not
TRANSLITERATION.
*j!3p s/ii" 761, (skt'h)
269
294, (yo) in tender-
claims.
^^T "^^
j'eu
ness
'b/i,
In
jw _^
|?i].
,hung
460, Merit
S3
'ô 'b^
il^ "^
-?-
295, iJao) [and]
weak-
ness
^wq' 603,
ch'atig 77, [cheng) he ac-
nothing
complishes,
>''* 719.
(''''^')
yet
^zc'o'
490,
18,
can more surpass
yj> ,/M 717, not

'ch'u 94,
,jw II
than
^
fl^
dwells there attached to it].
[is
ytC'sIiut jî, water,

o
j?fi
'
.<:/iV342,
He
rh
719, (rr;-)
And
/^N ,/m 717, not
JjT ,ku?ig 461, who attacks
yW
II 37, wishes
B^ chiefly
be seen
380, the
hard
W^
cJiien'
385, to let
197,
(lisieii)
SS
ch'iang 366, [and] the

strong
^^
[to display]
^^
.^|S
yizVw
3'<^'
his excellence.
^^. che 38, [of] the ones,

j^T
1078, Does he? [Sign of interogative sentence.]
wo' 603, no one

.t/tz'
-J^
53, (/.?) of thera
^to nayig
^z
'
616, {yieng) can 771,
879,
^..y/zaw^
{sheng) surthings
is
J^ /s'z7z, 987,
H"
^|- shih^
708,
,r/!'?
342,
Among
there
Chapter
f^
78.
4ffll
ji'
'
1059,
none
)\fafi^
647,
22,
^
IVI
which
'i
^
^
278, herein
chang
@^
yaw' 289, Trust
~/^ '^-j
z'
281, takes the place

53, [tztc) of
it.
.c/iz
[The reason
'b/z,
is]
(g sin' 807, in faith.
HH
295, {jao)
53. {^^)
The weak
I.
^
K^the
^""^
\
.<^'''
being
55A.W897.
k' Ata' 183, (Jisia)
^ShSi
'*^
,shang 771, [sheug) conquerors ch'iang 366, of the strong
HS
(Chapters 77-78.)
'
270
jeu 294, {jou) The tender
millet
[of
^T
/^V/i, 987, (cAi")
^
|^|]
jcM
53, (i'zw)
being
{sJieng) con-
^
_*
jcJui
the grain sacrifice] 87, the master.

756,
491,
^
,/
Q
(shoti)
^S .sMw^
o
771,
^^ 5/(^m'
Who
tj^g
is
querors
,kang- 318, of the
stiff.
charged with
country's
^/V.897.
In the
S ^
BQC
o
./^zt'o
.
-\
,<^/
53. (izti)
I
I
Am'
183, (hsia)
T\ i^w 717. un-
JS* mo'
603, there is
no one
sia7ig 792, [hstang) blessings,

5/iz" 762, (ssm) this
yf\ ,/"7i7> [who] not Aft

q
^chi
'-)i,
-|&
[this],
one
(chih)
knows
gS
,'//'
1054,
is
called
]r^ mo'
603, [but]
no one
^
Ip
o
//. 897,
the
Ab
jJ^
nang^ 616, (7ieng) can

./izw^ 207, {hsinff) practise
[it].
^J
zt'aijg 1043, king.
7p
II.
chatig' 75, (cheng)

yt'w 1083,
True
"S*
jJ5[
^z/'
words
434, Therefore
^^yo/i,
773,
296, {je)
seem
CTy shang'
{sheng) holy
the
^7^
yaw
126, paradoxical.
y^ ^yaw
3J^
286, (yVw)
man
^;yz< 1 142,
declares:
[shoti)
*^ ^^
shell
756,
Who
the
is
^
J-*
^/' 879,
S
-
charged with
.'^^^ 491.
I
^5'z7i,
987,
Chapter 79
t|&
'^^2^ 330, (ô?/)
sin
.!,
[moral
filth],
shi
/ r 762, (55Z/) this
-\
one
/L ,c hang 1^ -^F*
3&i
,
22,
gw
z,'''
1054,
is
called
^^
/' 289, Sustain
m* s/^"
748, of the altar's
zM. k'i' 349, contracts.
(Chapters 78-79.) VvO>-
TRANSLITERATION.
9.i
^/izro ^n 'IM
271
îe/i, 871, (/O virtue

254,
[When] reconciling
^^
pj
o
.S5
-x 835, (S5//)
,
keep
,
-y^
ta' 839, a great
^^r/iV
349,
[their]
contract
not
^^yiieti' 1138, hatred,
[obligations].
1059,
o
i)J\jt>i' 692,
^K jc'
[Who] have
virtue
surely
^^^teh, 871,
{le)
/B
'yzu
1 1
13,
there will
pj
^^^^'rt
1
,5^'
835, {ssu) insist

((f/;c')
on
121,
remain
^^c/zV/;, 42,
[their]
^P|jm^m'
o i^fe
138,
some hatred.
II.
claims.
,nân 620, Where'^'
^3^
/'/V;/
897,
Heaven's
reason
JJ[
278,
by
*^' /ao' 867,
^L
o
zt'/i'
1047, to
make
Fitl
6^ 4tV\
iH
zvu 1059, has no

,/sV 991, (ck/n) preference
3BsAaw'
752, good?
^^s7n'
ô [nepotism, family relation]

762, (55w)
I
|-
^f* chang 740, [but] always

Therefore
|^{3_
JJJ^V278,
'v
125,
helps
->
SQ shdn^' ^^
11
773,
{sheng) holy
the
:^^ shan' 752, the good
^yaw 286, (^Vw)

t7'/%,
man
,ya 286, [Jen) man.
^
H^
o
67, holds
left side
Vso 1002, the
^
-r*
1
//'
879,
^^jOch'i' 349, of his contract

nfrt \r/? 719,
(';-;-)
J\â/i,
5/iz7i,
647,
Chapter 80
and
708,
22,
/^ Ju
=3"
^^^
T^l, not
^ ^chang
///z,
tseh, 957, exacts

,3'*^
^
jj2
tuh^ 921,
Alone
1 1
18,
from
538, standing.
I.
yV
^ya/i 286, ^jen) others.
'-s'ô /U ^
795.
[hsiao)
[In]
cm oil small
country
/Q
'jzM
1 1
13,
[Who] have
fChapters 79-So.)
kic'o 491,
272
LAO-TZE
467, [with]
597, people
TAO-TEH-KING.
^ft^z^7< 1059, they have no
^^ 'kci-'a
few
E
o
min
yar su' 817,

[them]
(shzio) occasion
"]
[literally, "
j^
>&
"W*
'shi']b\, {ssii) let

'yiu
Ê
place where chatig 772, (cheng) to

(^^)
ill
1 1
13,
have
^
men
5tt
[and] hun-
ride
,'^''"'53.
them.
s/^^7^,
768, over ten

707,
(/ro)
.-swz'
826,
1 1
Though
they have
qy foil,
VV
/^
J7W
13,
dred men,
,ya 286, {jen)

'^^"'
men
1+1 'chia 355,
armors
2.
o
53'
(^^*')
^^ their
E^
o
,i>ing 698, [and]

ct'M
weapons
no
^^ Â'z'
fm y^
^3
o
fffl '^/^z
'
349, ofi&cers [vessels]

"Jig,
3^
1059, they have
rh
{err)
but
f^ su'
817, {shuo) occasion
it^^ T^7'
not
JJ^ ch'dn
19, {chen) to
don
yiing'
149, use their
^^
o
.cA/ 53, (^2^)
them.
power.
761, (s5?/)
Let
1W
^2
's/zz'76i, (sszJ)
Let
people
^S
^772/
w 597, the people

108,
^;w/w 597, the
ys chung'
esteem
death
^ ^M
jl^
rfrj \r/j
151, return to
JhfY 'sz' 836, (s5;?)
chieh, 376, knotted 772, (sheng) cords
1^
/f\
'
rh
719, (err)
and
B^sAe^
,/^< 717,
not
719, (^rr)
1
and
3^^
/rfp
o Mffi
'_>'?^f
137, to a distance
)^>7/w^'
<2, o
'^^"'
149, use
'52"
789,
move.
53 ('^")
310,
them
,5^^^'
826,
Though
they have
N
H
.
A:aw
[let
them] de-
/fe
'yiu
1 1
13,
ch'i 342, in their
4Jl ,cheu 48, [choii) ships
-A* s/iZ/s,
;
766, food
1^^
^_>'M 1
122, [and] carriages, fChapter

80.)
'w/i 586, be
proud of
TRANSLITERATION.
_flf^ .<:AV
273
(hsian/r) tually
^**
342, their
"JkB ^sia}2ff 790,
'"
mu-
HB
o
,yi^ 152, clothes;
/A.
'luanj^ 1044, they will visit
i^hr
.ngan 620, be content with

,r/^'^
7K
lai 498, or
come and
go.
^t
ê
o
342, their
437, dwellings
,c/r?V
1^
/<>"
ti'
879.
^^
."h*.
554, rejoice in
/AV 342,
/\,
their
/''',
647.
shih^ 708, J-*

KQ. ^5w 822,
Chapter 81
J-
customs.
^
^^
j'/A,
1095,
22,
^chang
J,in 541,
neighboring
j^
kzuo 491, country
,siang 790, {hsiang)
tually
7izV igg,
cAz'/t,
Propounding
^
mujfe*;
68, the essential.

I.
Tvang' 1045, might be in

I
5Z' 807, {Jisin) Faithful
sight,
.c/zz
i>=t
334,
Cocks
^^ yen 1083, words

^7^ ,/ 7i7. are not
ftl'^^w
329, (ôm) [and] dogs
-y
.
,chi 53, {tzu) their
^
-
''W'^'
586, pleasant.
^shing
'jji,
(sheng) voice
'mei 586, Pleasant

==*
is ,szang "
790,
{hsiang) mutually
\rw 1083, words

.i^" y^?.
^^wan
^
1041, (z^^) might be
yj^
are not
heard.
fiS-^mzM 597,
The
people
will
/& s/'
807, (ksin) faithful. 752,
^p c/n"
60,
(c/it'h)
reach
shan
The good
[i.
^' 'lao 508,

3P
o
's^'
old age
(-<?5?<)
^^'c/id'38, ones
die,
e.,
men]
836,
and
y^ ./
717, not
/{s ./" 717. [but] not
'^^pie7t' 688, dispute.

(Chapters 80-81.)
274
^^Pien'
688,
LAO-TZE
TAO-TEH-KING.
Who dispute
/H
o
'jKzV^
1 1
13, will acquire.
^^ 'ch/ 38,
^[n
,i^w 717.
the ones
llj^c/;/' 339,
Having
not
VA
'i
278, thereby
II 23, given
(/<?) to
SK shan'
/CQ
752, are good.

{chih)
JifflL 'ytt
,chi
^-i,
The knowing
TV
^/aw 286,
V/z2'337,
the
'ch^ 38, ones

.i^z^
people
^t"
f^
he himself
/^
o
717, not
1^
are learned.
'j'rt
126, the
more exceedhave plenty.

j
f^/o/;,
f^ô/z,
706,
(j*io)
^C
/o 909,
will
706, {pd)
The
learned
^
^
IH
o
/Vd-w 897,
.<^^"'
Heaven's
53.
,;^^ V/i/ 38, ones
{izu)
^
Art
.^?< 717,
not
'^^'''
^^7' reason
,c/!z'
53, {chih)
know.
îj
//'
521, benefits
o
II.
[m
{sheng) holy
\r/z 719, (^rr)

,/;< 717,
but
jS| shang"
JV
773,
The
yf\
not
^y 286,
(yt')
man
^p! a
/âz"
160, injures.
,^1^ ,^z< 717,
not
(<:/;/)
^P shang'
hoards.
773,
[sJieng)
The
holy
jK
/5z*986,
^7a;i 2S6,
(>)
^
î
o
chi' 339,
Having
^
^^
o
>-
man's
,<^''
53. (^^")
LJ V
278, thereby
/ao' 867, reason [is]
^zf/z'
1047,
worked
;
^^
zuH
1047, to act
719, {err) but
yl ^/a
286, (yVw) for others
rfri \r/z
y~*^ V/zz' 337,

'yil 1
he himself
y|\ ./ 717. not
126, the
more exceed-
6. ^chang
29, {tsejig) to
rel.
quar-
(Chapter
81.)
NOTES AND COMMENTS
NOTES AND COMMENTS.

[The numbers attached to the transcriptions of the Chinese characters commented upon in these notes, indicate their respective planes in tlie pas
sages and chapters under which they are mentioned. References to Sze Ma-Ch'ien's Historical Introduction are made by using the abbreviation S. M. Ch.; references to words in the Tao-Teh-King are simply given by fig ures denoting the chapter, the section, and the number of the word.]
HISTORICAL INTRODUCTION BY SZE-MA-CH'IEN.

Sze means "trustee,"
distance."
ma
"horse," and ch'ien "to move to
The word
chzv'en, which
means
as a
noun " report
"
or " tra
dition," as a verb " to transmit,"
might
in this
connexion be better
translated "biography."
I.
While we should begin in an enumeration such as this with the smaller and rise to the larger, the Chinese mention first the larger and proceed to the smaller. We should say Lao-Tze was born in the village of Goodman's Bend, Grinding County, Thistle Province, Bramble Slate. For further details see pages 3-6 in the
:
first
chapter of the Introduction.
characters che {^) and / (12) "one" and "man" belong together, but in a translation the former has naturally to be dropped. The word yaw, man, is used in the sense of the English
The
endings er
ian).
(in
such words as London^-r) and ian

(13)
(in
Washington-
The word je
is
means "indeed."
It is
an afiirmation which
here used as a final particle, indicating the conclusion of the

II.
sentence.
(3) sometimes translatable by "esquire," without being exactly an aristocratic title, is a term of distinction; it is added to family names of prominence.
The word shi
278
distinction
would be impolite in Chinese society to address men of by their names, which is a privilege reserved to their most intimate friends only. Appellations are given to young men when they become of age or at the ceremony of graduation. LaoIt
1^^
Tze's appellation
distinction
is
Poh Yayig
(7-8),
Prince Positive,
is
apparently a
which was given him
in his
youth by his teachers. Yang
the positive principle, representing the sun, south,
and manlititle
ness.
(See Note to Chapter 42, i. 20). 11^" In addition to appellations, Chinese people receive a
after their death.

terise
This posthumous name is intended to characthe man's life-work. Lao-Tze's posthumous title Tayi does
" long-lobed,"
it
not
mean "long-eared" but
regarded as a symptom of virtue,

a Christ.
lobes,
and as long lobes are means "a master," or "a
teacher," in the sense in which the term applies to a
Buddha
or
In
all
statues of
Buddha, the ears have exceedingly long
which according
chi (16)
to Asiatic taste is not only a sign of virtue
but also a mark of beauty.
The word
is
very
common
in
Chinese.
It
indicates that
the following words stand in some relation to prior words It may sometimes be translated by " his, her. its, or theirs," sometimes by
placing the preceding noun into the genitive

serves
r
and sometimes
it
a pronoun of some preceding substantive, in which case it is translated by " him, her, it. or them." When connecting de pendent sentences it mny be translated by " that as when," etc.,
s
; ;
without,
however, being otherwise an equivalent term of these
words
III.
Th,- term yii
(8).
'
with." serves to indicate the indirect object.
The
together.
relative sic (5)
and the pronoun che

to finish,"
It
(7),
the ones, belong
The word
self,
i (13)
means "
to indicate the perfect tense.
" to pass," and is employed must be distinguished from chi,
which presents the same appearance.

(z)
Compare Williams,
.S".
D., p. 278
with, p. 337, {chi).
V.
Kiiln
(2) ts2' (3),
pher,"
is
common
"the superior sage," or "the royal philosoterm in Chinese. It means " the ideal man,"
NOTES AND COMMENTS.

and
is
279
a synonym of
shang jan, "the
holy man, the saint, the
sage."
See Introduction pp. 27-29. The word shi (6) means " the right time "or " the right sea(8)
son."
The word kia

P'ujig
in the
(14)
is,
means
literally
"mounting a carriage."
according to the commentators, a plant growing
sand and easily carried about in the winds. /eV (15) means " to heap," "to gather," "to bind." But the commentators declare that it acquires in this connexion
The word
the sense of drifting or being carried about.
Williams
{S. D., p. 1146) defines the
word jz/w^
(14)
"to
re-
ceive," or, as a noun, "face; mien; screen."
vn.
The word ^'zV (i) " depart " is here causative: "let The words tsz' (2) chi (3), "the sir's," stand here in
depart."
the sec-
ond person, meaning "sir, your," etc. The word k'i (5) means " the vital principle, air, breath, spirit, mettle." See the translator's article on " Chinese Philosophy " in The Monist, Vol. VI., No. 2, pp. 21 1-2 14. The word seh (g), color, is used in the sense of showy or stagelike behavior, bland manners, and externalities which are for the
eye only.
The
It
position of this sentence cannot be retained in English.

:
means
"
That
is
what
(22) I (21)
sir (25),
[in
a way] like
(26) this (27),
communicate (24) to (23), the and (28) that is all (29)."
^^^ Confucius felt much elated at his endeavor to set the world an example of decorous demeanor. He probably expected
praise for realising the ideal of propriety, not censure, and was,
therefore,
greatly dismayed
when Lao-Tze denounced
his high-
est aspirations as
"proud
airs'
of Confucian ethics
for parents,
is "filial
and "affectations." The basis piety" which inculcates reverence

Confucius represents beof the sages of yore is to
superiors,
and ancestors.
if
lief in tradition.
The wisdom
him a
divine revelation which

'
questioned would leave the world with-
out any standard of right. Lao-Tze recognises no personal authority
whatever, and bases his ethics upon the eternal
norm
of the
28o
Tao, upon abstract reason, the immutable principles of right, of truth, and goodness. Confucius, unable to grasp Lao-Tze's philosophy,
is
quite shocked at his condemnation of reverence.
The
of the
personalities of the sages of yore are to

past, their
;
Lao-Tze a matter
alone as that which
bones moulder in the dust he considers their words still remains of their existence, the value of
which he measures by their agreement with the Tao. Tsz' (5) means "child, boy, philosopher, sage." 7z'(4) tsz' (5), younger followers, means "disciples." Shell (20) means any hairy quadruped that is wild brutes, especially game. (Williams, S. D., p. 756.)
;
IX.
The word
as a verb, " to
means, as a noun, "power," or "ability;" be able to be," implying a passive condition. If folk'b (3)
l {4) as here, both words together acquire an active meanand are commonly translated by "can" or "could." The word /, if used as a verb, means " to use, to aid, to serve, to concern oneself with." As a preposition it means "by," "through," "with." (See Williams, S. D., p. 278). Compare the note to Chap-
lowed by
ing
ter
I,
i.,
2.
X.
means "to go to," "to reach" (see xii, 12), a preposition and in connexion with yii (2) it may be translated by "as to," "concerning," "with reference to." The word 'rh (12) is, as a rule, to be translated by "and" or
chi' (i)
The verb when used as
"but."
In this connexion
it
changes the next following

to" or "upwards."
sfiang^,
high, into an adverb, viz.,
"up
The word jy<?

with
it is
(24) indicates that the
sentence which terminates
a question.
XI.
The word
tise."
siu
(3)
means "to
cultivate,"
"to study," "to prac-
(See Williams, S. D., p. 811.)

XII.
15 et alias) is added to the end of the sentence. It refers to ^zm, " long time, " and we transliterate
cJii (4)
Here
(the
same
as
ii.,
it
by " then." The word ^tfaw
(13)
means custom-house,
toll-gate,
boundary,
frontier, pass, frontier-pass.
NOTES AND COMMENTS.

XIII.
201
The word yin
(3)
means "to grasp the hand," "to govern."
As a noun, " chief or overseer." (Williams, S. D., p. 1102.) Hi Thus the whole name Yin- Hi signifies (4) means "to rejoice."
" he
who rejoices being a chief." K'iang (10) means "to force," "to compel." Here
it
should
be translated "to request earnestly."

366.)
(See Williams, S. D., p.
As a verb
tion,
zl<H (ii)
means "to
act,"
"for the benefit of," "with regard
"to do." As a preposito," "for the sake of."
(See Gabelentz, Ayifgr., p. 52, 97, V.)
The words
tion
yil (i)
shi
(2),
"to
this,"
mean
in their
combina-
"thereupon." (See Gabelentz, Anfgr., p. 55, 103.) Shang- hia f'icn (8-10) means literally "of a higher and
i.
lower,"
e.
a former and
latter, division (installment).
We
should
say, consisting of
two
parts.
THE OLD PHILOSOPHER'S CANON ON REASON AND

VIRTUE.
King
sical
is
the
title
standard authority on the subject

book, or briefly
book which has been canonised as a it is sometimes translated clasclassic, sometimes canon. See the quotation
of a
;
from Legge on page 38. The ordinal in Chinese is expressed by the noun ti which corresponds to the English ending th, only that it precedes the number to which it is attached. The term chang means "section" or "chapter."
CHAPTER
T'i, in the
sel.
I.
heading,
is
The word means,
as
compound of bone and a noun, "body;" as a
sacrificial ves-
verb,
"
to
em-
body," "to realise," "to render solid," "to incarnate."

liams, S. D., p. 884.)
(See Wil-
(2), as a noun, "power," as a verb, "to be always followed by a passive form, while IC'o i (see note accordingly, to S. M. Ch. ix, 3-4) is followed by an active form k'o tao means "it can be reasoned," and k'o i tao would mean
The word K'o

is
able,"
"it can reason."
282
^^^ The
Our
version, "
sentence
i.
1-3
may be
translated in various ways.

is
The Reason
that can be reasoned, "
the simplest
'
the translation that can be offered, but we might as well translate word that can be spoken," or, " the logic that can be argued," or,
'
"the path that can be trodden." To avoid all these difficulties, Chalmers translates "the tau {ox too) that can be taued." The word tao comes nearest, as explained in the Introduction (pp. 9-10) to the Greek term lo^ôs, as used in the Fourth Gospel of the New
Testament.
The word fei (4), "not," differs from ;pu, "not," by being more emphatic. Pu is the simple negation, in compounds answering the English un- or in-, as, e. g., fu teh, "unvirtue" (see Chapter 38); fu shan, "ungoodness" or "evil" (Chapter 2, ii.), û chi (Chapter 3, vi., 6-7) "ungovemed" or "anarchical," etc. But yt'V means "by no means," implying a disavowal and an Wil is still another kind of negation which also earnest rejection. frequently occurs in compounds, such as iLni mijig, ivu yti, etc. (See Williams, S. D., pp. 136, 717, and 1059.)
II.
The words
ing in
zvu
ming
(1-2)
mean "nameless."
of,"
-less.
ivii
Wu
(see
Wil-
liams, S.D., p. 1059)
means "destitute
"not having," answertning (1-2)

is
compounds
to the
English ending
^^ The nameless, or unnameable,

The nameable,
It is
not only
the undetermined, the abstract, but also the holy, the ineffable.
which can be determined. Vox yiu see Williams, S. JJ., p. 1113. The term zcan zuuh (9-10), the myriad beings, things or creatures (see Williams, S. D., pp. 1040, 1065) means nature in its conyiii iniiig (7-8), is that
the specific or concrete.
crete existence as the
sum
total of all that exists.
(See the
first
note to Chapter 2.)
The character
lows
its
chi (11)
is
the sign of the genitive.

ii.
Always
fol-
M. Ch. The sentence 7-12 means

noun.
(See S.
16.)
the
immanent Tao,
as the
name-
able,
ities.
which
is
the factor that shapes the world of concrete real-
III.
is
The word ku (i), "cause," "reason" (Williams, S. commonly used by Lao-Tze to introduce a quotation.
to
D.,
p.
434) tan-
It is
tamount
heard."
"therefore
it
has been said,"
or,
"thus you have
NOTES AND COMMENTS.
283
The words zvu yil (3-4), " desireless, " and yiu yil (10-12) "having desire," or, "desirous," form a similar contrast as rvu mijig and yiu ming. The word miao (8) denotes "mysterious" or "spiritual," 'mystery" or "spirituality."
IV.
same as S. M. Ch. i., 3, and ix., makes a noun of preceding adjectives or verbs, like the English word "one, "or, "such a one, "or, "he who." The two things meant are, presumably, the nameless and the nameable.
che
(3), is
The word
which
the
2, etc.,
CHAPTER
I.
2.
The term
in
t'u'7i
Ma
(1-2),
under the Heaven, denotes the world

at large,
It means the cosmos and and especially the Chinese
about the same sense as in English.

i.
also the people,
e.,
mankind
Empire. The terms ivan zuuh (Chapter 1, ii. 9-10), "the ten thousand things," and zoe'i zuii, "the activity of the beings" are synonyms. The former may also be translated by " the whole world";
it is
nature as the
sum
total of concrete existence.
The
latter is
Another term for " nature " or "universe" which, however, does not occur in the TaoTeh-King, is yii ch'eu, signifying the whole cosmos in space as well as time. Yn means " the canopy of heaven," and ch'eic "from the beginning till now." See IV. S. D., pp. 1126 and 49 compare Le livre des mille mots Thsien tseu-xueii) by St. Julien, note to words 5 and 6. The word / (11), " that is all," is a final particle indicating the end of a sentence, sometimes translated by "enough," and somethe inherent nature or character of things.
;
times omitted.

11.
^/ ^^^ That
Lao-Tze identifies the origin of evil with the conscious distinction between or the knowledge of good and evil, reminds us of the ideas that underlie the Biblical account of the fall of man. Adam's state before the fall is supposed to be a condition in which he does not know the difference between good and evil.
III.
Existence, yiu
(2),
translates in Buddhist Scriptures the San-
skrit term bhava. (See Williams, S. D., p. 11 13.) The present passage reminds us of Hamlet's phrase, " to be or not to be."
284
Shang (5), "to produce," is here, as indicated by siang, " mutually," either passive or must be taken as a reflexive verb
The verb shang
^. D., p. 742)
(such
is
the pronunciation according to Williams,
was probably pronounced by Lao-Tze shing, for it rhymes with ching, "to perfect, to form," hing, "to shape," and The words hzi'o or ho (21) and swz' (25) must k'i?ig, to incline. also have rhymed in their ancient pronunciation.
IV.
Shit, (1-2) "this for,"
is
it
" therefore."
Subsequently
used exactly as our English word will be thus translated.
2vH (6-7) is the favorite term of Lao-Tze and contains in one word the fundamental principle of his ethics. (See Williams,
S. D., pp. 1059, 1047.)
V.
Wu
The
particle :)r
(4),
"there!" "well!"
"why?"
is
descriptive
and characterises the action as enduring or continuously taking place. As a final particle, "truly," "indeed," as an initial parti(See Gabelentz, Anfgr., p. cle, "how?" "who is it?" "why?" 58, 109; and Williams, S. D., pp. 1082-1083.)
VI.
Shang
(i),
Williams, S. D.,
live."
p. 742,
"to grow," "to
beget,'
'to quicken,"
C/!?V (13),
"to
"he dwells
in his merit."
The term
is
frequently
translated by "attaching oneself to."

VII.
Fu(i), "now," "forasmuch as."
(Williams, S. D., p. 142.)

;
must frequently remain untranslated sometimes, as for instance in the sentence quoted on p. 14 from the Shu King, i takes the place of the auxiliary verb, "is" or "are." (Williams,
(2)
Wei
S.
D.
p., 1049.)
CHAPTER
III.
3.
Stanislas Julien reads between sin

'
(6),
"heart," and ;pu
(7),
not," the
3,
i.
;/,
word min, "people," a and 3, ii. 8.
repetition of the preceding
Three advices given to rulers, stating what they should not do; fu shang (3, i. 1-2), "not to exalt;" û kzuei (3, ii. 1-2), "not
prize
;"
axiA ;pu chien (3,
iii.
1-2), " not to look at,"
NOTES AND COMMENTS.

IV.
285
"the seat of desire," while /" (12) (see Williams, S. D., p. 151) which means literally "stomach," is conceived to be "the seat of the mind." As an adjective it means "dear," "intimate," and the most probable interpretation is that the word fu is here intended to mean the seat of mental capacities and sensible sentiment, as opposed to sin, the seat of desires or
^^*"
Sin
(9),
heart,
is
passions.
(18).
7^" A similar contrast is intended between chi (15) and kuh The former means "will," "wish," "desire"; the latter, "bone." The former characterises self-willed or head-strong
;
people
the latter, sturdiness, strength, character, or, in a word,
backbone.
V.
"to know," is here used in an evil sense; viz., "to be cunning," or "to be crafty." Wu chi {a,-'^ means "not cunning," "unsophisticated;" and ^/iz"cAe (lo-ii), "the crafty."
Chi
(5),
Ye
(15),
"indeed," the particle of afl&rmation, renders the

VI.
sentence emphatic.
The phrase
ivei zvu tvei (1-3), " to act with non-assertion,"

zf/z
is
an irrefutable evidence that zvu
cannot mean "inactivity."
CHAPTER
I.
4.
The characters ^^377;^

English in- or
(7-8)
t^?2-,
(7-8)
belong together, meaning " never
exhausted," or briefly "inexhaustible." For

see note to Chapter
(i)
i, i.
û
4.
in the sense of the
Whether we
is
take iao
or
yung
is in
{4)
as the subject oi ;pu yiyig
indifferent.
{\o),
The
sense
either case the same.

is
Hu
ation.
"oh!"
" well
!""
indeed ?"
a particle of exclam-
_^^~ The word Tsuytg

Julien,
(15),
"ancestor,"
"patriarch,"
(St.
"premier aieul"; Strauss, "Urvater"; "Ahnherr") must be regarded as a synonym of Ti, "the Lord or God."
II.
This passage, which

quotation.
is
repeated in Chapter 56,

(6),
is
a poetical
The words_/a
"fetter,"
and ch'dn
(12),
"dust,"
are rhymes.
286
7^^ The words of this passage, t'ung ch't ch'an (10-12), " it becomes one with its dust," are, in the translator's opinion, clear, but it is difficult to give an exact translation. It means that the
Tao's sameness,
its
own
identity, is preserved
even
in the smallest
and most contemptible of
things, viz., in the

logic,
The
purely formal laws of
motes of the dust. mathematics and pure mechanics
are the
same
for stars
and
for molecules.
III.
J^*" Two of my Japanese editions read hzuo, which means "apparently, probably" (Williams, S. D., p. 224), while the two others read joh, which means "likely" {ib., p. 296). St. Julien,
adopting the isolated reading of his edition G, prefers to read
(eternally), which,
chang
however, seems to be the emendation of an angives no sense, and
cient copyist.
The reading hzvo

(4),
may have
In adopt"it
slipped in as being to a certain degree a

ing the reading yo/i
synonym
oij'oh.
we
interpret the passage to
mean:
seems in its likeness to remain," that is to say, "it appears to be immutable." ,^- The term Ti (13) or frequently Shang Ti, meaning 'Lord" or " the highest Lord," is commonly used in Chinese in It means the same sense as the English term Lord in the Bible. God and implies always the personality of God. The context, however, justifies neither the conclusion that Lao-Tze regarded the Tao as a personal Deity, nor that he thought of the Tao and God He may and probably did introduce the as two distinct entities. word //(God), as commonly used and understood by the people neither affirming nor denying his existence, simply stating that
Tao, or Reason, or the Logos
ble reality, which logicians
(viz.,
the prototype of
human
rea-
son, those inalienable conditions of all the relations of
any possi-
that are possessed of an intrinsic necessity

truly
;
and mathematicians formulate in rules and universality) is
and unequivocally eternal it is absolutely eternal, while the Lord, supposing him to be a personal being, can only be regarded The Tao is prior even to God. as relatively eternal.
CHAPTER
I.
5.
^^" There
grass-dogs.
of this passage
has been
much
discussion about the meaning of
The common
is
explanation suggested by the context
that grass-dogs or straw-dogs were used for
NOTES AND COMMENTS.

sacrificial purposes,
287
of living victims.
and probably offered as a burnt offering instead Such is the traditional interpretation of all the
is
commentators.
probable.
Plaenckner's interpretation that grass-dogs were

im-
revered as a religious symbol (and not sacrificed or burned)
11.
^^^
(4)
This passage
is difficult.
"
humane or benevolent,"
The commentators explainyfJw as " having particular affection." Ac-
cordingly the sentence would mean, that the sage

tal
;
is not sentimenhe has as little preferences as heaven and earth, where the sun shines on the good as well as the evil, and where both, the good and the evil, are finally doomed to die as grass-dogs are sacrificed. The holy man understands that according to the course of nature is doomed to die and his life is like a sacrifice. Harlez devifrom the traditional interpretation of the passage by translating "Si le ciel et la terre etaient sans bonte, ils regarderaient tous les hommes comme des chiens de paille etc." This avoids the difficulty of saying that the sage is not humane but what sense would the whole chapter have ? And is not the idea that heaven shows no partiality a favorite idea of Lao-Tze, who repeats it in another sentence of chapter 79, the construction of which is not subject to the slightest doubt, where he says T'ien tao zvu ts'in, " heaven's Tao shows no nepotism."
man
:
ates
Plaenckner allows his imagination too much play in translating

t'ien ti chi chien, the
space between heaven and earth, by Weltmenschen or worldlings. T'o (7) means a bag, open at both ends, a purse (Williams, S. D., p. 915), andjo/i (8), a flute or fife (ib., p. 1117). Both words combined are (as Williams states on p. 915) a bellows, or a tube through which potters blow into the fire, and not, as Plaenckner
translates, a "bag-pipe."
IV.
This passage
is
a quotation, and appears to be a proverb.

is
"The man
of
many words
frequently at his wit's end and will

is
scarcely stick to the truth," for that
here the meaning of the
middle path. (See the Introduction pages 31-32.) Chung- (16) means the middle here it means the golden middle, i. e., the path of virtue and truth.
;
288
CHAPTER
I.
6.
Our
Tse
interpretation of
ku shdn
(1-2), the valley spirit, is set
forth in the Introduction on page 32.

reports,
The
quotation
is,
as Lieh
attributed by the commentator T'u-T'au-Kien to
Hwang
sex,
Ti, the yellow emperor.
P'i7i (8) is the
term in natural science to denote the female mother sheep, hens, or mother birds, etc.
HI.
The Chinese
ually "
is
character following the word mien

It
(i)
"contin-
the sign of repetition.
means
that the previous word,
mien, should be read twice, and renders the word emphatic.

repetition
is
The
It is
frequently translated by "very."
Pit ch'in (7-8), without effort,
means
17,
it
comes
natural.
a synonym of tsz'
jan
in
Chapter
the two last characters,
Chapter
one's
23,
i.,
ternal coercion,"
Pu ch'i7t means "without excharacters 3-4, etc. and tsz' Jan " in self manner," i. e according to
,
own
nature.
CHAPTER
I.
7.
St. Julien
reads Vieti ti ch'ayig chiu instead of t'ien ch'dng-
ti chiu.
The
14-19.
characters
513
{13),
are the subject of the following sentence

in themselves form a sentence, are " that," which in the analogous English
The words 5-12 which

f/(<?
summed up by
construction would be placed at the beginning of the sentence.
Piih tsz' sJiang- (16-18) " not self live,"

the purpose of self
;
i.
e.,
they live not for
they are unselfish.
Stanislas Julien reads ch'ien for
ch'ang
(21),
"long,"
viz,
long and lasting.

11.
which is summed up in the words "the sage puts his person behind and his person will be preserved,' reminds us of Christ's word Matth. xxiii. 12, and also Matth. x. 39
The
lesson of this chapter,
(=
xvi.
25
Luke,
ix.
24
xvii.
33
John,
8.
xii. 25).
CHAPTER
I.
St. Julien
here translates shayi
(6),
goodness, as a verb, " to be
good, to excel."
According
to
him, we should translate
"The
NOTES AND COMMENTS.

water excels in benefiting,"
verb
/?,
289
shan before
the
etc.
The
position of
an adverb, viz,, "well" or "in a good way." The English "well " has lost its original meaning as an adverb for " good " by frequent use, or at least, is less significant than " in a good way" or "in goodness," wherefore the latter translation has been preferred as coming nearer the sense of the original. The words fu chixttg- (11-12), "it quarreleth not," reminds
makes
it
us of
V. 5).
Cor.
xii.
4-7,
and
of Christ's blessing of the
meek (Matth.
II.
This sentence reads literally: " It dwells, ch'u (i), in the place, su (5) which is shunned, zvu (9), by the multitudes, chung jan chi The word su, however, is the relative pronoun, " he who," (2-4). or " there where." Thus the sentence reads in smoother English " It dwells in a place which all the people avoid," etc. This means Water, like the hermit, that water always seeks the lowest elvel. who lives in the wilderness, is distinguished by lowliness, setting an example of unselfish effort. Chi (8) means to approach, in the sense of coming near in
:
similarity.
III.
" to
Shan deem
(2),
"good, or goodness," means when used as a verb
The
good, to be satisfied with, to love, to prefer, to choose." subject remains the same as before, viz., " superior goodness."
water
"eddies," means a place in the current where the commotion, which here illustrates warmth of sentiment. The word shi (16) is any kind of business, duty, or activity. Tung- (19) (motion or movement) means " in its own course."
(6),
Yuen
is
in
Goodness and the waves of water move

IV.
in
rhythm
[shi).
For
zi-'/z
(1-2),
"since, whereas," see Chapter
2, vii.
1-2.
CHAPTER
II.
9.
Strauss interprets fang {^), "hall," as being in contrast to " treasury or safe." Treasures cannot be protected in a public hall
which is accessible to anybody. In that case the pronoun chi would not refer to fang, hall, but to chin yuh (1-2), treasures.
(6)
"
ago
III.
This passage reminds us of the proverb

a
fall."
' : '
Pride goeth before
The Way
must be
tao,
'
'
of
identified with
.
Heaven or Heaven's Reason t'ieyi chi tao (15-17) what Lao-Tze in chapter I. calls chayig
eternal reason
CHAPTER
I.
10.
The word
accent tsai'
it
'tsai (i)
means a
year, a revolution, but with
changed
means
yi7ig
to contain, to convey, to sustain.
(Williams,
S. D., p. 941.)
The word
(2)
(see Williams, S. D., p. 1107) has given
great trouble to the interpreters.
As a noun
to
it
means " a
soldier's
camp, " as a verb, "to plan,

ise."
to regulate, to arrange, or to organ-
To regulate the soul means Some commentators replace
keep
it
disciplined.
7uia?i,
the "
word yitig by
animal
which
this
means the
basis,
spiritual soul in contrast to the
soul.
On
Stanislas Julien translates:

a I'ame sensitive. "
L'dme
spirituelle doit
com-
mander
V.
v.
Strauss translates:
"Wer dem
Geiste die Seele einergiebt. "
Harlez translates: " Traitant conqui habite (en soi)."
venablement
polation
original
I'etre intellectuel
All these translations are forced
and do not
justify the inter-
made by
the commentators.
We
prefer to retain the

It
words and translate them as
literally as possible.
gives
a better sense than

of hiian.
when we
first
We
(3),
take the
interpret the word ying in the sense two words, " sustaining" and " disci-
plining" as synonymous.
P'oh
son.
the animal soul, or the senses, as contrasted to rea-
The
words,
' '
by embracing unity one cannot be disintegrated,
'
are explained by the commentators to
mean
that unity
free
is
preserved
by the assistance of the Tao.

tion, the
As
to
becoming
from disintegra-
reader
is
referred to chapters 22 and 39, where Lao-Tze
speaks of embracing unity.
The
that
present passage has given rise

significance of the
among
Taoists to the idea
Lao-Tze believed
in the possibility of finding
an
elixir of life.
The common
"hard
to
word chiuen
(9) is
it
"to give
to
special attention to," but
some
interpreters interpret
mean
subdue."
Stanislas Julien
and Victor von Strauss follow
NOTES AND COMMENTS.

this
29I
no reason
for a de-
viation
view and translate accordingly. from the original text. Some manuscripts add after 'rh
h(l
We see
(15) child, the particle of ex-
clamation
ters 8
(Oh
!),
which
is
also introduced
between the charac-
same chapter. Stanislas Julien also adds between characters 13 and 14 the word /o/;, which means "like." Since it is probable that the word "like" suggested by the context has been added by later commentators, we believe that the simpler and terser reading is the more original.
and 9 of
this
II.
"mysterious beholding," or "profound intuition," which means by beholding the mysteries of the Tao. For
/aw
(3-4),
HUen
Ian see Williams, S. D.,
p. 502.
in.
J^^
T'ien
man
(1-2), " the
heaven gates," are said
to
be the
apertures of the body, the nostrils, the mouth, etc.
But
since Lao-
Tze speaks of the sage it not be more natural

a wise ruler,
if
if
to
he be in charge of the government, would understand the sentence in the sense that
every act of his be reasonable, can open and heaven and dispense its bliss ? Two of my Japanese editions and St. Julien read, in place of wei tsz' (6-7), "act as mother bird," zuei zuu tsz' "not act like a mother-bird," which, however, gives sense only if construed as a question, viz., "can he in that case not be a mother-bird ? " If Lao-Tze had written zi'u tsz', he would probably have added
he
lets
close the gates of
either
hu
or tsai, or
tsz'
some
particle of exclamation.
We prefer the
reading ivei
IV.
These same sentences are repeated in chapter 51 The word f/i'^ (13) means "long," "to be long," "to cause to be long." In the second sense it means " to prolong life," or "to raise," and also, "to be higher than others," "to excel." The translator is free to interpret the word either as "he excels but does not rule," or " he raises but does not rule." The character /sa; (16), "to govern," is derived from the signs "shelter" and "bitter," denoting the slaughtering of animals. It means also to slaughter to skin or dress dead animals and prepare for food; to fashion." Thus, the word denotes a method of ruling in the most ruthless sense of the word.
'
'
292
CHAPTER
II.
1^^ This
chapter
is
interesting,
because
it
exhibits
an
in-
stance in which a subtle thinker wrestles with one of the main
Mankind as a whole is materialistic and amount of things. They know little, or nothThey measure, and ing, of the paramount importance of form. weigh, and try to express everything (as a modern philosopher,- the main representative of agnosticism, has it) in terms of " matter and motion only." They appreciate quantity, not quality. They overproblems of philosophy.
appreciates only the
look that configuration, external shape as well as internal structure, are at the
bottom of
all realities.
And form
is
a quality of
existence quite different from either matter or motion.
Lao-Tze
dimly
feels that
matter and motion do not explain

their
reality.
Nor
is
there any advantage in masses and quantities.
value to things
or limits.
is
That which gives form, and form always involves boundary
He
does not state the solution of the problem, but he sees
is an essential feature of things shaped into vessels of usefulness and thus the anthe part is greater cient saying of the Greek sages is verified, than the whole." ^
that the partial absence of matter that have been
'
'
CHAPTER
I.
12.
^^^ The
yellow, white,
five colors
;
according to the Chinese are blue, red,
and black the five notes are called kong, shayig, kid, chi, and yii, which correspond to our c, d, e, g, a, omitting the fourth and the seventh. See St. Julien's and Strauss's notes to the
twelfth chapter.
11.
The word yang

terra
(17),
hindrance, an obstacle.
"checked," denotes an impediment, a In the same sense the Buddhists use the
of temptation.
"hindrance" as an equivalent
Ill,
The term /u
word
is
'
(6)
'
the inner,
"
which means also stomach and
soul, stands here in contrast to the visible, the outer.
The same
used in Chapter
3,
iv.
12 in contrast to sin, "heart," as
the seat of passions.

1 Literally,
"one
half
is
more than
it
the whole,"
ij/xepai,
(jrAeoc
ruiiirv
navro^).
Hesiod mentions the saying

Laertius, L.
I.
in his'Epva koX
to Pittacus.
verse 40; and Diogenes
n. 75, attributes
NOTES AND COMMENTS.

CHAPTER
I.
393
13.
This passage presents some grammatical difi&culties. Julien "Son corps lui pese comme une grande calamity !" The commentators, among them Su Cheh, declare that the sentence must be construed not in the order as it stands "Kicei ta
translates:
:
hzi.'an j'oh
shaft" (esteem grand distress

hzt'an" (" esteeming body
like
body"), but " KivH
shan
j'oh ta
[is] like
grand distress").
Other translators either overlook or neglect the hint of the commen"Dignity and disaster areas one's pertators. Chalmers translates son." Legge " Honor and calamity [would seem] to be regarded as personal conditions [of the same kind]." Strauss: " Hohheit ist [Que] la grandeur Harlez so grosse Plage wie der Korper."
: :
[soit]
une cause de grands soucis
comme
le
corps
meme
[quant
asoi meme]."
The
interpretation of Chalmers, Legge, Strauss,
and
Harlez seems probable enough, but we must consider first that kzuei is as much here a verb as it is in iv. 2 of the same chapter, where in comment upon the present quotation the phrase kzuei
i
shan"
(" to esteem as the
body")
is
is
used.
In
iv.
as
much
as in
i,,
the position of the object

to
at the
seems odd
possesses
us but
is
natural in
end of the sentence, which Chinese where this transposition
much
force.
III.
"the one," or "that," changes the whole preceding sentence, viz., "the reason why I have great anxiety," into a noun in somewhat the same way as does the English conchi? (14)
The word
junction "that," which, however, begins the sentence, while the
Chinese ch^ stands at the end. urally remain untranslated.

IVei (14)
is
In the present case che will nat-
used here as a conjunction and

is
may be
translated
"on
that account," or "it
due
to the fact that."
IV.
"the one," changes (as in iii. 14) the preceding clause into a noun which here may be translated by "he," thus: "He (8) who when administering (5) the empire (6-7) esteems it (2) as (3) his own body (4)," etc.
use of che
{?>),
The
V.
This passage is a repetition of the preceding sentence, e.xcept that kivH, "he esteems," is replaced hy ngai, "he loves." Al-
294
though
all
the editions at
scripts extant contain the repetition,
and probably all the manuwe have not the slightest doubt that it is an interpolation which must at a very early date have slipped into the text. We have preserved the passage in the Chinese text and in the transliteration for the sake of completeness, but we omit it in the translation where it would simply puzdisposal
zle the reader.
my
CHAPTER
I.
14.
_^*"
The
fourteenth Chapter has given rise to an interesting

first
propounded by the Jesuit missionary M. Sur la vie et les opinions de Lao-ts'eu published in the Mhnoires de V Acade-mie Royale des inscriptions et belles lettres, Vol. VII. Remusat claims to have discovered in the Tao- Teh-King the name of Jehovah, expressed in the three words, i (7), hi (1*4), and -ojei (21). The meaning of the three words is as follows The word i (Williams, S. D., p. 276) means "to level, to equalise, to squat, to be at ease," as an adjective it means "equalising, subtile, placid," and also " colorless as the Taoists say reason is." The original meaning seems to be an indifferent or equalised state of mind, not colored by passions. The word /^^ (Williams, S. D., p. 176) means "seldom, loose, " Deprived of sound as Laothin, expectant," and Williams adds
theory which was
Abel R^musat
in his essay
Tze says reason is." The word zvei (Williams,
S. D., p. 1050)
means "small, mi-
nute, recondite, waning, fading away."
The
translate
less,"
(i.
text of the passage leaves little

z
ubt that
we have
to
by "colorless," hi by "soundless," and zv/i by "bodie., the Tao is that which if seized fades away from the
touch).
Stanislas Julien devotes in his edition of the
Tao-Teh-King
several pages to a refutation of Remusat's proposition which seems

to
be complete
ical inclinations,
but Victor von Strauss, yielding to his theosophagain espouses the lost cause of the French misit
sionary and defends
with great
ability.
which proclaim that the Tao and ivH, is obvious. Reason is distinct from sense-perception it can neither be seen, nor heard, nor touched by hands. Reason is, as we should say, pure form.
of these sentences,
is
i,
The meaning
hi,
;
NOTES AND COMMENTS.

That Lao-Tze should have
travelled to Palestine
is
295
as unlikely
China in the sixth cenThere are Jews now living in China (concerning whom tury B. C. see Williams in his work The Middle Kingdom, and various notes
as that Israelites should have travelled to
in the
Chinese Repository); but they immigrated, according
to their
Should Lao-Tze, after all, have heard of the God of the Hebrews, and should he have intended to speak of him he would certainly have made a clear and unequivocal statement. Nor is there any similarity of sound between the tetragram/^t'A, which was pronounced _}'aAz'Â, and the three words i, hi, zt'e'i. So long as there is no better evidence than the vague arguments offered by Remusat and Strauss, we cannot but look upon their theory as fantastical, fascinating though it be. While we do not hesitate to say that the idea of identifying the characters i-hi-zi't'i with Jehovah has no foundation whatever, we do not, of course, deny that Lao-Tze's views of the Divinity that shapes our ends, possess in one respect at least a great similarity to Christian doctrines. Both are trinitarian. For further details on Lao-Tze's trinitarianism see the comments on Chaptraditions,
own
under the
Han
dynasty.
ter 42.
II.
J^~ The
sense of this sentence appears paradoxical, because
one would expect that on a superficial consideration a difficult problem might appear clear, but by further inquiry into its deeper complications
site.
we
will find
it
obscure.
Lao-Tze says the very oppois
He
says on a superficial consideration Reason

;
obscure
its
principles do not appear to be clear
but
when we
inquire into the
problem and become acquainted with the depth of its meaning it becomes clear and all obscurity vanishes. The passage reminds
us of St. Augustine's saying, that Christianity
is
like a stream, in
which a lamb can wade, while an elephant must swim. I understand Lao-Tze to mean that the Tao gives food for thought to the immature as well as to the sage. The immature may think that there are no difficulties and that everything is plain, but there are intricacies of which they do not dream and the sage when pondering on it may be inclined to think that there is no pos;
sibility of arriving at
a satisfactory solution the
but he should not

;
give up, for after
all,
Tao
is
not incomprehensible
it is
obvi-
ously simple and plain.
Therefore Lao-Tze warns the former, the superficial, that
296
it
even to a superficial investigation

the
will offer difficulties rendering
Tao obscure
and the
latter,
is
the profound thinkers, that in
spite of all intricacies the
Tao
clear throughout.
IV.
means "the not having form." Lao-Tze in expressing his thought lies in the fact that the word "form," chit'ang (17), is commonly used as bodily shape and not in the sense of pure form.
(14-15) literally
Wu cliwang
The
difficulty for
VI.
Tao-cJii {16-1^), the thread of the Tao,
commentators as the
'cue."
initial thread,
is explained by the which suggests the translation
CHAPTER
II.
15.
The
guest
is
reserved in the presence of his host (23-27).
Julian omits the pronoun ch'i (25, 37, 42, 47). does not affect the meaning of the passage.
Ill
The
omission
Sil (15), Stanislas Julian
reads
IV.
"Through long
stirring."
The meaning of sin cJi'tng- {1^-16) seeras doubtful. It may mean "increasingly perfected," or " newly finished," or "stylishly
fashioned." For sin see Williams,
-S".
D., p. 806; lot ch'ing, p. 77.
CHAPTER
II.
16.
Tsoh
(21),
" to invent, to stimulate, to arouse."

:
Here used
in
the reflective sense
"to
rise."
CHAPTER
I
17.
Stanislas Julien omits
one of
my
and
its
^w (4), "not," which is contained in Japanese editions. The context requires the negation, omission would render the whole chapter unintelligible.
The
omission of the negation, however, dates back to olden times
and the commentators have endeavored to explain the sense as well as they could. Lo Hi Ching says "The great rulers let the
:
people notice so
little
of their administration that they
knew
of
NOTES AND COMMENTS.

them
their
297
The
similarity of
mere existence and nothing more."

fiia,
the character ///, "not," and

for a copyist's mistake.
"inferior," sufiBciently accounts
II.
The word Jan
(i6) is
used to change the preceding word

as the
tsz
into an adverb, in the
same way
French "ment," or the

"Self like," acIt
English "ly," changes adjectives into adverbs.

cordingly,
means autonomous, independent,
free.
implies that
they can live according to their

fered with.
own
nature, without being inter-
CHAPTER
I.
l8.
J^^"
The
six relatives are
father,
mother, older brother,

'
'
younger brother,
all
wife,
and
child.
The term
:
six relatives "
means
the
members
-5".
of a family.
is
CJiia (21) is
what
within doors
" the household, the family."
(Williams,
D.,
p. 351.)
CHAPTER
II.
19.
The compound
deem."
z'tf^* (4-5)
p.
means "to
consider, to regard, to
(Williams, S. D.,
(6),
1047.)
Wan
"culture, schooling."
CHAPTER
I.
20.
Chinese possess two afiSrmations Tvei (5) and o (8) an unequivocal, the latter a hesitating assent. The former is definite and should be used by men and boys. The latter This indicates modesty and should be used by women and girls. distinction is made according to the rules of Chinese propriety, but
the former
is
^^^ The
Lao-Tze deems
it
unessential.
(12) at the
" is
This interrogative particle

cates that the preceding
"how much
";
to
end of the sentence indibe interpreted in the
sense "very little indeed " how greatly."
while ho joh (19-20)
may be
translated
II.
which is an object of the people's fear. According to the commentators speaking on the words 1-8, the sages must also fear what all the people fear, which is either law
zvei (3-4), viz., that
Su
" ;
298
or evil in general.
and punishments, or the government and rulers, or life and death, Commentator H. (as quoted by Julien) says "the people ought to fear moral evil, especially temptations, viz., "music, pleasures, riches, and luxury." Su ChSh says that while
the sage does not attach himself
to- life,
he will nevertheless ob-
serve the laws of the country and respect the authorities in power.
ch'i zvH yang tsai ! (9-14) is intersome commentators to mean that the comprehension of the sages is unlimited. Su Chfih explains Azfaw^ (9) as "exten-
The passage hzvang- hi
preted by
sion,"
and refers the pronoun

its
ch'i to " sages," saying that while the
intelligence of the masses is limited, the
knowledge
of the sages is
boundless and
:
be fathomed. Julien translates "lis s'abandonnent au desordre et ne s'arretent jamais." Harlez " O misere qui n'est point encore a son plus haut term."
:
potentialities cannot
Chalmers: "But alas they

Strauss:
will
never cease from their madness.

"
!
"Die
' '
Verfinsterung, oh dass sie noch nicht aufhort
Legge
How
wide and without end

"
!
is
the range of questions
(asking to be discussed)
Williams defines
a jungle
hwang
; ;
(9), p.
250,
by "wild, barren, waste;

;
.
unproductive, deserted
;
without restraint, reckless
blasted
a famine, dearth
... to frustrate."
it
We
refer ch'i (11),

to
"their," not to sages, but (as grammatically

strued) to the next preceding noun,
late
:
ought
its
be con-
which
is
desolation,
and trans-
" This desolation, Oh!
it
has not yet reached

III.
limit."
The word cJiao (33) means a sign which the tortoise shell gives when roasted over a fire for the sake of receiving a favorable omen.
CHAPTER
I.
21.
The word k'ung

first
(i)
means
''
a hole, or hollow."
It
it is
forms the
explained
part of Confucius's name. In the present place,
by the interpreters to mean grand on account of vastness. The particle zf (13), "then, only; is, or will," is frequently added to complete the sound of a sentence and need not be translated in that case.
The words hzvang
(14),
" abstruse," and
Aw
(16),
"elusive,"
are difiicult to translate. Hzvang means " wild, unready, not yet done"; and hu " to forget, to disregard," or as an adverb, "unexpectedly."
Reason
is
characterised by Lao-Tze as something

itself
which
is
not ready-made, but presents
as an abstruse prob-
NOTES AND COMMENTS.

lem
full of difficulties to
299
is
be worked out
It is
and the solution
not a
direct answer, not yes or no.
too intricate to admit a simple
statement of
its
nature.
(as stated in 21-23)
That the Tao

of Plato's ideas.
has in
it
images reminds one
CHAPTER
I.
22.
There are two forms of// (10), both of which mean " tattered, worn, deteriorated as an old coin." See tV. S. D., pp. 675 and 676. St. Julien and one Japanese edition use the simpler form
torn,
that omits the
"kung"
(radical 55) underneath.
This chapter reminds us of Isaiah xl. 4, where we read: "Every valley shall be exalted, and every mountain and hill shall
be made low and the crooked shall be made straight, and the rough places plain " and also of the makarism that those that mourn shall be comforted (Math. v. 4).
:
CHAPTER
I.
23.
The combination hi yen

monly translated "
to
(1-2),
"seldom
" in the
to speak," is
comi.e.,
be taciturn."
The phrase
ij et alias.
tsz' Jan (3-4)
means
manner
of self,"
according to one's
own
'
nature, or briefly " natural."
See Chapter
Shu Cheh says

strike
'
The words
of Tao,
though they be few,
home because
they are natural.

II.
TheTetzugaku Kwan
edition replaces the passages "
who pur-
sues his business with virtue, the one," by "the virtue-man," and "who pursues his business with loss, the one," by " the loss-man."
The whole passage reads

reason.
as follows
" Therefore
who
pursues his
business with reason, the one, the reason-man,
is
identified with
The man
of loss
is
identified with loss."
Whether
this is a simplification of the other reading, or vice
versa, whether the more complete version has been rendered more
uniform by copyists
either case.
is
an
idle question.
The
sense
is
the
same
in
III.
Julien omits the character
lo7i,
" to rejoice," in the sentences
(ao yih loh teh chi
(5-9), tch
yih loh teh chi (12-18), and shih yih
300
loh teh chi (21-27),
posal,
which appears in all the other texts at my disand translates " Celui qui s'identifie au Tao, gagne le Tao," etc. It appears that the pronoun chi at the end of these three passages must be referred to the preceding nouns, tao, teh, and shih which indicates an anteposition of the object. (About the rules of inversion see Gabelentz, Anfg., pp. 73-75.) We translate thereTo fore " The Tao, in addition, he enjoys to obtain it," etc., etc. refer chi to the sage, viz., to him who identifies himself with Reaprobable.
and loss, is grammatically not impossible, but not can understand that Lao-Tze personifies the Tao and says that "the Tao enjoys being embraced"; we can even
son, virtue,
We
allow that he personifies Teh, '"Virtue "; but personification of " Loss."
how improbable
is
The word shih

Strauss, Planckner,
which, however,
is
"loss," is conceived by Julien, Chalmers, and Alexander in the sense of moral deficiency, not warranted by the Chinese and Japanese in(21),
terpretations of the text.
Wang
Pi says:
"The
sage endures
everything and can therefore identify himself with everything,"
even with
loss.
Chalmers translates "Him who is identified with Tau, (the community) of Tau also rejoices to receive." Strauss agrees with Chalmers in his construction of the Chinese grammar, but he personifies the Tao, saying: "War eins wird mit Tao, auch Tao
freut's ihn zu
bekommen."
CHAPTER
II.
24.
in this
(9), commonly "behavior, elements," etc., is connexion explained as " the bodily organism the system." The pronoun chi (13), " them," refers to offal of food and ex-
The word hing
crescence in the system (6-9), not directly to the self-approving,

self-boasting,
and
self-glorifying
man.
The words
mean, the
man
"he does not stay or dwell," has reason, has no use for the self-displaying he has nothing to do with him.
^z< ch'u (18-19),
man who
CHAPTER
I.
25.
Chalmers
otic
translates the
words
1-4, "
There
;
is
in
nature;"
Julien:
"II est un Etre confus;"
something chaHarlez
"
"L'etre
etait indiscernable
mais complet
"
Strauss:
Es gab
"
NOTES AND COMMENTS.

ein
3OI
Wesen
(3-4) belong together
unbegreiflich vollkommen." The cordis hzvuti ch'anjor hzvun means " mixed as is a turbid current
;
containing
pletion."
all
kinds of ingredients," and ch'ang

II.
means "in com-
Ming
gestive.
(16) is the
proper name, tsz
(17)
is
means the
title
that
expresses the character.
The
distinction
in.
thoughtful and sug-
Ch'iafig
(i),
"constrained,"
may be
I
passive
or reflexive,
'should
be constrained," or "should
IV.
endeavor."
"royalty," or " the king," is here apparently used in the sense of t'ien-tsz' " the son of heaven," the guardian of the
(8),
,
Wang
is the representative of mankind and in pointipg out the interpretation of the four great ones the term zvang, "king," is replaced by /a;/ (v. i), "man. That Lao-Tze does not think highly of the sovereign that ruled at his time appears from the concluding paragraph of the following the master of the ten thousand charchapter, where he is called
moral order on earth. As such he

in general,
'
'
'
iots.
V.
The words
translated
which are commonly by "natural," mean here that "reason follows its own
tsz'
Jan
(12-13), " self-like,"
nature,"
i.
e., its
standard
is
intrinsic.
CHAPTER
I.
26.
The expression fn li tsz' chang (8-1 1) is a phrase denoting, " Not to depart from the baggage-waggon," to maintain a grave and
composed
attitude.
C//;/^
means "weighty" or "grave."

27.
CHAPTER
I.
The compound
ch'eu ts'eh (14-15),
"computing
slips,"
means
abacus or counting machine.

II.
word si'h (23) by "double," on the authority of one of the commentators who explains it by c/iong, "double." The word sih means (i) the lining of garments; (2) stealthy, or to
Julien translates the
302
steal;
(3) to inherit, etc.
We
is
understand the word
to
mean "the
inside," or " that
which
not at once seen."

III.
The word
tsz' (17)
is
" investment," and
means "capital," "wealth," "treasure," used in the same sense as these words are
CHAPTER
I.
used in English.
28.
Both words,
k'i
(i.
10
and
14)
and ku
(iii.
10 and 14),
mean
'valley" or "river-bed."
II.
The
Tao.
unlimited, or zvu chi (22-23),

IV.
is
the absolute,
i.
e.,
the
The word chi (5) means

useful
vessel, chi is directly
literally
' '
vessel
;"
and acquires value only
after having
but as jade becomes been shaped into a
used in the sense of " useful person."
may mean, " By scattering simhe makes of himself a vessel of usefulness," but the following sentence where the pronoun chi (g) can have reference only to ^^' (5)1 "vessel" or "vessels," indicates that the sage makes of
sa?i ts'eh zuei ch'i (1-5)
plicity
Pu
the people vessels of usefulness."
CHAPTER
I.
29.
^^
means
in
The
proposition,
"The
state is a divine vessel " (15-18),

is
(f>vaEi
Aristotelian terms the state
not
-êaeL
or as
Christian teachers of political

say, "it is
economy (such men as Stahl) would God-created not man-made." Nowadays we should say,
is
"The
state
of natural growth according to the eternal laws that
condition the evolution of mankind, and not the product of a social

contract."
(See the author's pamphlet
The Nature of the
State.)
CHAPTER
III.
30.
The word
'it
i (12)
which frequently occurs as a

" that finishes
is
finite particle in
the sense " that
is all,"
it," is
here used as a verb,
ends," "it ceases," "it
gone,"
NOTES AND COMMENTS.

CHAPTER
I.
303
31.
The word chu
(17),
"to dwell," "

used
to in
fied with," is frequently
to attend to," " to be satis the sense " to be attached to."
"touse, " "to employ," "
have dealings with."

II
Chiiln tsz' (1-2),
pher,"
is
"the master thinker," or "royal philosoa synonym for holy man.

in.
The
particle ^"(25) " therefore,"

IV.
is
omitted in some editions.
We
It
have omitted
:
this passage
from the translation of the
text.
reads as follows " In propitious events the

is
left is exalted.
In evil events the
right
exalted.
The
assistant army-leader sits to the left.
The
This indicates that the position of superior power is here as in the arrangement of funeral ceremonies. The slaughter of many multitudes of men must be deplored with sorrow and lamentation, and the conqueror in a
superior army-leader
sits to
the right.
must be placed according to the funeral ceremonial." This whole section, and perhaps also the sections ii. and iii., are spurious. Neither is the language Lao-Tze's terse style, nor are the words such as were used in his days. The titles "assistant army leader," or "adjutant general" and "superior army leader" or "chief general " do not occur in any one of the older books and belong unquestionably to a later age. It is probable that some commentator (probably Wang Pi) wrote the passage in explanation of the chapter, and the copyists made the mistake of embodying
battle
the gloss into the text.
CHAPTER
I.
32.
The word fin (22), " to pay homage, " is defined by Williams, " a visitor who comes willingly to pay his respects," " to submit," " to acknowledge," " to come under civilising influences."
II.
The passage shi chi yiu ming (1-4) presents some difiSculties. Literally it means "In the beginning, when administering (or arranging,
governing) [then there
is]
the having name."
Julien
304
translates
:
" Des que le tao se fut divise,
" he exil eut un nom and interprets the words to mean that Legge translates, "As soon as it the Tao began to divide itself. pr6ceeds to action, it has a name." Harlez, " Quand (le Tao) commenja a former (les 6tres) il y eut alors des noms. " Strauss: " Der da anhebt zu schaffen hat einen Namen." Chalmers leaves us in doubt whether this sentence refers to the Tao. He trans" If he should ever begin to regulate things with distinctions lates There seems to be of names, he would then be getting a name." no doubt that Tao must be supplied as the subject of the sentence, for there is a contrast between the unnameable and the nameable. The Tao in itself is unnameable, but it becomes nameable, that is to say determinable as the immanent principle of order in concrete
;
plains clii as differentiation
existences,
i.
e.,
the
Tao
is
definite as soon as
it is
practically ap-
plied, either in the creation of the
mic order, or anywhere in logic, The word possible system of pure reason.
the beginning,"
beresJiJth,
is
world where it appears as cosarithmetic, mathematics, or any

shi,
"at
first,"
"in
frequently used in the sense of the
Hebrew
world, but
and the Greek h apx^, viz., in the beginning of the it may also be translated by "at first," "at once," "as soon as." The word ski (2), " management," refers mainly to the administration of a civilised government, but may mean any kind Grammatically it would be not impossible to translate: of order. "When in the beginning (i) governments (2) [were instituted], When names (5) in there were (3) names [given to the people]
.
adaition
ple]
(6)
already
(7)
existed
(8),
then
(9) in
addition (10) [peo-
where to stop [viz., to refrain their pasKnowing (14) where to stop (15), that is why (16-17) sions] {13). there are no (18) dangers" (19), i. e., the people would enjoy While this translation would be admissible in any other safety. writer, we must consider that zcii ming is a favorite and definite expression of Lao Tze's terminology, and the context requires to interpret the passage as a continuation of the first paragraph of the chapter, which brings out the contrast between (i) the absolute Reason, the Tao as it is in itself while it remains nameless, and (2) the applied Reason, the immanent principle of rationality, which
would
(11) learn (12)
is
the formative factor of existence.
Tai
(18-19)
safety."
is
(19)
means "danger" or "risk."

fail
The phrase pi
tat
frequently used by Lao-Tze, signifying
"a
condition of
The Tao cannot
or be exhausted,
its possibilities
are
unlimited.
NOTES AND COMMENTS.

CHAPTER
III.
305
33.
Sheu
(6),
"eternal
is
life,"
or "longevity,"
in
is
the
first
of the five
It
happinesses and
never missing
Chinese congratulations.
touches the Chinese heart perhaps more deeply than ours.

context sufiBciently proves that sheu does not
life,"
The
mean merely "long
but
life eternal, life
beyond death.
CHAPTER
36.
The word
ii.
zcei,
"secret," which occurs in the heading and in
shower of rain." It is interpreted hazy or hidden as in a mist. Julien, Strauss, Legge translate zirz' as a verb, " to enlighten or enlightenment," and ming as its object, i. e., " hiding the light." Chalmers translates " secret understanding ;" and Harlez, " the understand3,
means
originally " a slight
to denote that
which
is
ing of the mysterious.

in.
^^ We translate zl'H ming

The
secret
is
(3-4), " the secret's explanation."
that the tender
and weak conquer the hard and the
The reason is that the tender are growing, while the hard have lost the elasticity of life. Therefore the people ought not to be made warlike for if they are warlike, if they are familiar with
strong.
;
the use of arms, they will soon perish like fish that are taken out
of the water.
Li
ch'i (9-10), " excellent or
sharp tools," always means arms
or weapons.
CHAPTER
II.
37.
The word ting (17) means "tranquil," "secure," "fixed," etc. Then "a trance" or "rapture." In Buddhism it denotes the " fixed condition of mind," "peace of soul," "a state
"steady,"
of contemplation."
CHAPTER
I.
38.
" Unvirtue" ox
fu
teh (3-4)
is
not merely the absence of virIn the same way means not a mere
tue but implies the blame of actual immorality. fu siang, " unblessings " (Chapter 78, ii. 17-18),
absence of
bliss
but positive curses.
3o6
This chapter undoubtedly criticises the Confucian method of preaching ethical culture without taking into consideration the reLao-Tze maintains that genuine virtue does not ligious emotions.
boast of being virtue, and that the show of virtue actually betrays
a lack of virtue.
clothed
is
which this idea is and will serve to elucidate similar expressions of his, especially his maxim of 7û zvei as that not-doing by means of which everything can be done. According to Confucius the highest virtue is justice which doles out rewards to the good and punishments to the bad but according to Lao-Tze that disposition of heart which meets both the good and the bad with the same goodness is alone true virtue (see Chapter 49 and 63); for even the superior justice as exercised in the imperial courts of the country is full of pretension and selfThe same is true of the rules of propriety and ceremoassertion. nies which play so important a part in Confucian ethics.
in
The paradoxical language
characteristic of the old philosopher
Chinese measure consisting which is of about 10 feet, reckoned to be 141 English inches. Chajig fu (4-5) means "husband" (see also W. S. D., p. 142) in the same sense as fu alone which otherwise means " any distinguished man," or "one who can help." Finally, ta changfu (3-5) denotes "the great man of affairs;" or " one fit to manage." The contrast between /^^^^ (8), "solidity," and/o (12), "externality" or their covering,, and shih (z.^) " fruit," and /?zfa (19), " flower," sufficiently explains that flower is meant in the sense of mere show.
Cha7ig
(4),
W.
S. D., p. 25, is a
of 10 ch'ih (grasping hands),
CHAPTER
V.
39.
means literally, "Let (2) go to no [longer] (5) a carriage" (6). Chi it means ''to go," "to let go," "to is a causative auxiliary verb let." Shu, as a verb, means " to enumerate"; as a noun, " details which are or can be enumerated." This chapter contains an idea that is more important than may seem at first sight, and may briefly be called the "importance
Clii
shu
ch'e zuu ch'e (2-6)

(4) it is
pieces
(3)
a carriage
of oneness."
carriage
is
not the
sum
total of its parts
its
parts
must be properly combined
into a unity in order to
make
a car-
NOTES AND COMMENTS.

riage.
307
The same
is
true of heaven and earth, of spiritual beings,

all
of the government,
and
other useful institutions.
It is strange that the same simile of a chariot is used in a similar sense in the JMilittda fanlia (the " Questions of King Mi-
p^
linda")'for proving both the importance of unities and their absolute non-existence
selves, as
if
considered as independent things in them-
Stmans or
ego-entities.
The Buddhist
sage Nagasena
appellation, for there
is an no Stman [no independent ego-entity] here to be found." The King answers " If there is no ego-entity, pray tell me who is it who performs acts, who eats, who drinks, who thinks, who keeps the precepts, who commits sins, who acWhat, then, is Nagasena? Is Nagasena the quires merit .?
says:
"My
fellow-priests, address
is
me
as Nagasena, but this
hair
the nails
?
the teeth
? ?
the lungs
The
?
sensation
.
.
the
all
perception
the dispositions
the consciousness
:
"
"When
King concludes "I fail to discover any Nagasena. Verily now, venerable sir, Nagasena is an empty sound. You speak a falsehood, a lie there is no Nagasena." The Buddhist sage now turns the table and asks the King whether he came on foot or in his chariot. "I came in a chariot," replies the King, whereupon Nagasena asks: "What is the chariot?" enumerating all its parts. " Is the axle the chariot ? the wheels ? the box ? the yoke? the reins ? " And when Milinda denies these questions, Nagasena repeats the words of the King, only substituting "chariot" for "Nagasena"; he says: "Your Majesty, although I question you very closely, I fail to discover any chariot. The word chariot is an empty sound. Your majesty speak a falsehood, a lie. There is no chariot." The king defends himself, saying: "Venerable sir, I speak no lie the word chariot is but a way of speaking, a term, an appellation, a name for pole, axle, wheels, chariotbox, etc." Then Nagasena draws the concln&ion, that the unity of a person is just as real as that of a chariot, and yet there is no person in itself, no atman, no ego in the absolute sense. The problem of unity has also been treated by Plato in a discussion of the one and many. For quotations, see in the index of Fowett's translation, the references collected sub voce "one." Vol.
these questions are denied, the
:
. . . .
'
'
v., p. 479.
See Warren, Buddhism, in Translations, pp.
124-133,
and Sacred Books of
the East, Vol.
XXXV., pp.
40-44.
3o8
CHAPTER
II.
41.
The term^w (26), "to put to shame," is a common term in the Chinese style of propriety. When we would say, You have done
' '
me
say,
the honor,
"
they in their overpoliteness use the word jii and

disgraced yourself."
"You have
CHAPTER
11.
42.
The Chinese relative su (3), "that which," immediately prewe say, "that which is detested by the people," while the Chinese say, jan chi su zuu (1-4), "the people's, that
cedes the verb
;
which
is
detested."
yang
trinity of which Lao-Tze speaks is the yin (17), the and the ch'i (22), viz., the negative principle, the positive principle, and the breath of life or the spirit. In their unity they are the Tao. The resemblance which this trinity bears to the trinity doctrines in general is no evidence that Taoism has been derived from Brahmanism. Nor is it a triple personality. LaoTze's trinity doctrine is quite abstract and philosophical it may be based upon older teachings, or it may be his own interpretation of the traditional views of the yang and yin, in combination with the idea of the ch'i, all three of which are contained in the Tao as
(20)
;
^^ The
the all-comprising Rationality of existence, the divine Logos, the
highest unifier, the principle of oneness for
The
(which
all
thoughts and things.
Chinese
yiii
trinity,
being the duality of

regarded
yang and
organised into a higher unity unis
der the harmonious influence of Ch'i,

as the source of all existence,
is
and
its
symbol
shown
in
the adjoined illustration)
possesses a deep religious significance for the
Chinese heart.
in.
The phrase chiao /u
(20-21),
"a
doctrine's father," is ex'

'
the root of a plained by the great majority of commentators as doctrine," or its "philosophical foundation." Abel Remusat translates,
"C'est moi qui suis, a cet egard, le pere de la doctrine"
(/. /.,
His translation is literally correct, and he either translated the words as he found them or followed Teh Ts'ing (commentator H. of Julien) who is the only one who accepts the literal
p. 32).
NOTES AND COMMENTS,
JO^
meaning of the passage. But he explains fii, " father," as mo-to, "the announcer,"' literally "wooden bell," which is the bell that was sounded in announcing the arrival of dignitaries. Morrison explains it as the bell that was rung to call the people to service to
receive instruction.
CHAPTER
I.
43.
Both words ch'i (6) and ch'ing (7) mean "to gallop." Two synonyms are frequently used to make the idea emphatic, or, if
the sound of one happens to possess too
it
many meanings,
to render
unequivocal.
11.
This passage appears absurd, but we must consider that nonexistence is the formal aspect which is conditioned by the Tao. The sentence means, "that which has no concrete existence," "the immaterial reality," i. e. the laws of formal relations enter
,
into the impenetrable.
CHAPTER
I.
44.
LaoTze
apparently means (words 6-10) that hoarded goods
invite plunder
utilisation of capital
and thus lead to loss. In our days of an intense we would say that hoarding is in itself a loss.
CHAPTER
45.
Nishimura, the Japanese editor of the Tao- Teh-King regards these passages, i. and ii., as poetry, not as a quotation but as written
and he undoubtedly follows a good Chinese authorsound like verses although the rhymes are very imperfect, at least if we follow the Chinese pronunciation of Williams; but it is not impossible that they may have been good rhymes according to Lao-Tze's own pronunciation. Legge, too, translates them as verses.
by Lao-Tze
ity.
;
The
lines
CHAPTER
II.
48.
Shi
{'j)
means "business"
in the
modern sense
of the word,
denoting "business push and manipulation or artful dexterous management." (See 8, iii., 15.) Here it means "political push, or
artifices,
diplomacy."
3IO
CHAPTER
II.
49.
Legge deems
here replacing teh
translates "
it
(13),
all
advisable to change the traditional reading, " virtue," by teh, " to obtain, to get," and
get good."
Thus
CHAPTER
50.
life
^S^ Su Cheh
going forth
says "Nature knows neither
nor death.
Its
we
call life,
and
its
coming
in
we
call death."
The
chapter sets forth the idea that there are people who pursue the path of life, others who pursue the path of death, and again others
who are now under the sway of life's attractions and now under The sage belongs to none of these the doom of death's influence. he is above life and death, and therefore three classes of men
;
he has no death-place, death which means he

;
i.
e.,
he does not belong
to the
realm of
is
invulnerable, he cannot be touched by

I.
death.
means " a follower" (see fV. S. D., p. 919 The same phrases " life's followers " and " death's followers" occur a second time in Chapter 76, where there is no doubt about the meaning. Accordingly there is little probability here that we must interpret " in the sense of some it to mean " ministers of life and of death unknown mythological beings, or death and life-bringing angels.
Tu
(7)
Lu-Tze, one of the commentators, interprets the word_}7 (9), "there are" or "have, "in the sense of "and"; accordingly we
should translate: "Life's followers are thirteen, death's followers are thirteen, and the death-places (or vulnerable spots) of men in their movements are also thirteen." But who are these three times
thirteen
?
The number
5 senses
thirteen does not play
any part
in
Chinese
that
it
philosophy, religion, and folklore.
We
are told by
;
some
and the 8 apertures by others the 3 souls, 7 But these explaspirits, I vital soul (or clii), 1 yin, and i yang. Julien, Harlez, and Strauss nations are artificial and improbable adopt the interpretation of s/it yi'u san in the sense of thirteen. Chalmers gives the preference to the translation "three in every We have adopted the same ten," and Legge follows Chalmers. Three in ten, being repeated three times, makes interpretation. The tenth in each ten would be the wise, i. e., the nine in ten. sage of whom the next sentence declares that he will not be endan-
means the
gered by rhinoceroses, tigers, or soldiers.
NOTES AND COMMENTS.

II.
3II
The word kai (i), originally "a coarse grass used for thatching houses," then "a covering," is here a particle meaning "now then " or " for." The phrases kai yileh, " now it is said " (quoted by Williams in his S. D., p. 308, first column, line 5) and, as we have it here, kai ivan (1-2), "indeed I hear," are of common occurrence. The word kai must not be confounded with ho W. S.
(
D., p. 218) which
is
the
(i)
same character only without the

to unite, (2)
radical
"plants" and means

native.
why not?
53.
intimating an alter-
CHAPTER
I.
The word shi

of a banner; then
it is
(12),
it
"assertion,"
means
originally the hoisting
means "to
give, to do, to use, to arrange."
here used as a contrast to zvic zuei, " non-assertion." Although this passage appears to be very simple, the translaTheir versions are as follows tors differ greatly. " Si j'etais doue de quelque connaissance, je marcheJulien La seule chose que je craigne, c'est rais dans la grande Voie.
: :
d'agir."
Chalmers
ernment)
"
Would
that
edge to walk in the great Tao.
were possessed of sufi&cient knowlOnly the administration (of gov-
is a fearful responsibility." Strauss: " Wenn ich hinreichend erkannt habe, wandle ich
;
im grossen Tao nur bei der Durchfiihrung ist dies zu fiirchten." Legge " If I were suddenly to become known (and put into a position to) conduct (a government) according to the great Tao, what I should be most afraid of would be a boastful display." Harlez "Si Ton me chargeait d'une function auxiliaire du
:
gouvernement, ayant alors acquis les connaissances necessaires, je marcherais dans la grande voie du Tao et je craindrais seulement
de
me
repandre au dehors."
CHAPTER
55.
The
boo
wordy, "seal," in the heading
means
originally
"Bam-
one half to each party." Then it means "a seal in two pieces which when joined proves its genuineness by matching." In their sense it is litterally what the Greeks called avfiôTiov, a "symbol" (from cw, " together, " and
slips in pairs,
made
to give
âk'kEiv,
" to throw,"
i.
e.,
"to piece together").
Finally the word
'
312
seal,
acquired the meaning of the impression of a

of genuineness.
and the warrant
As a verb
it
means
I.
to testify, to verify.
The
W.
character tsui
I,
(35),
which
is
explained in the Kanghi,

is
Vol. 31, p.
as "the privates of an infant,"
referred to in
S. D., p. 821,
^silen
sub voce
^siien,
"shrivelled, diminished."
character
is,
according to the Kanghi, another
The mode of
writing tsid.
Baby boys
before emptying the bladder are freis
quently troubled with erections, wich
here misinterpreted as a
symptom of vigor. The character

denotes
(i)
;
tsing{y]), consisting of "rice" and "pure,"

rice,
cleaned
then
(2)
the essence or best of anything;
the spirit
and
lastly (3) the
germinating principle, or the semen

56.
of the male.
CHAPTER
III.
11, 16, 22, 26) is causative and progressive which literally means "not can he be obtained discarded." Briefly, "he is and then thereby be loved and
The
use of
'rJi (5,
in this passage,
inaccessible to love, enmity, etc."
CHAPTER
11.
57.
ful, profitable."
' '
" sharp tools, weapons." Zz means also "useLegge interprets li in the sense of "use" and translates the more implements to add to their profit that the people have, the greater disorder is there in the state and che clan.
Zz' c7zV (12-13),
CHAPTER
I.
58.
Chi
(32), originally
the gable of a roof,
the utmost, the final outcome."
Here
it
means " the extreme means " the catastrophe.'

(42,
i.
Chi
(32),
" the extreme," must not be confounded with ch'i
22) " the vital principle or breath of life." (See the author's " Chi-
p. 24
nese Philosophy," No. 30 of the " Religion of Science Library,' or The Monist, Vol. VI., No. 2, p. 211 ff.) Lao-Tze regards
;
ch'i as the third
element in the Trinity, which shapes
all
things.
See Chapter 42.
CHAPTER
II.
59.
According to the commentators, kzoo chi mother of the country," is moderation.
mu
(18-20),
"the
NOTES AND COMMENTS.

CHAPTER
II.
313
60.
Julien reads kzce/ (7), "ghosts," where the texts at posal read shau, " gods." See the words 16 and 22.
my
dis-
^^~ This
who
is
a strange chapter as
it
speaks of ghosts and gods,
otherwise seem to find no room in the philosophy of Lao-Tze.
Perhaps Lao-Tze simply assures his followers that so long as the government follows the great Tao, there is no need of fearing either ghosts or gods. But when grievous wrongs are done, superstitions appear and ghost-stories originate, the gods are said to curse the people, while the sages utter prophecies of ill omen and lamentation.
CHAPTER
II.
61.
Some commentators understand

small country by lowering
great country.
tries take
itself to
ts'ii
(29)
here as passive,
is
"a
a great country
?
taken by the
If great
But
is this
interpretation tenable
coun-
small countries by stooping, and small countries are conis
quered by stooping, where
^^" States
common
in a federative empire,
Lao-Tze's lesson about humility ? such as was the Chinese em-
grow powerful when they serve the whole nation. It would be as impossible for great rivers to flow in high mountains as for great states not to be subservient to the universal needs of the people. Streams become naturally great when they flow in the lowlands where they will repire in the days of Lao-Tze,
interests of the
ceive
all
the other rivers as tributaries.
The
largest states are
not always the greatest states.
leadership not by oppressing the other states, but by

'
and retains the humbly serving them, by flowing lower than they. This truth has been preached Whosoever will be great among you, by Christ when he said and whosoever will be chief among you, let him be your minister let him be your servant." An instance in the history of China that illustrates Lao-Tze's doctrine, which at first sight appears as paradoxical as all his other teachings, is the ascendancy of the House of Cho, which under the humble but courageous Wu Wang succeeded the Shang Dynasty, whose last emperor, Chow Sin (| 1122 B. C.) received the posthumous title Show, the abandoned tyrant. Other instances in history are the rise of Athens in Greece and of Prussia in Germany. Athens's ascendancy began when, in patriotic
state acquires
: '
314
self-sacrifice,
it
served the cause of Greece,
viz., of all
the Greek
states
and
its
i.
decay
e.
,
sets in with the oppressions of the

to serve
its
confederates,
when Athens ceased
Athenian and began to use

interests.
the resources of the Ionian confederacy for
own home
Some commentators who

ing
(viz.,
find a contradiction in the passage
by stoopby serving the interests of the whole empire) translate the second kzuo (in ii. 31) not as the first kzvo (in ii. 17) by " they conquer, " but by the passive form "they are conquered." It is not probable that Lao-Tze should have used in the same chapter and in the same passage one and the same word in exactly the opthat even the smaller states can conquer the great states
posite sense.
III.
This passage reads

to conquer, the other is
literally: "
Chalmers and Harlez accept this to be the sense of the passage. There is no reason, when the chapter is viewed in the light in which we interpret it, to put another meaning into the sentence. Julien translates " C'est pourquoi les uns s'abaissent pour recevoir, les autres s'abaissent pour 6tre re9us." He follows Sin-Kie-Fou who says that its'ii (4-5) "to conquer," and 'rh ts'u (8-g) " to be conquered." Strauss follows Julien. Legge interprets the former ts'it in the sense of
:
The one low and conquers."
is
low
(i.
e.,
he stoops)
gaining power, the latter in the sense of gaining adherents.

translates
:
He
"In
the one case the abasement leads to gaining ad-
herents, in the other case to procuring favor."

trast
This implies a conbetween "gaining adherents" and "gaining favor,' which if it had been intended would have been expressed by different words. The contrast lies in the words hia i (3-4) and hia 'j-Ji (7-8), which means "it is low through," or "for the purpose of," and "it is low and," etc.
CHAPTER
IV.
62.
Kung (3) means

When
speaking
" clasping the hands over the breast, or hold;
ing reverently with both hands

to the
bowing."
lest their
emperor, imperial ministers of China

breath should
the phrase " holding in both arms
minister. Professor Legge's
hold a large jade tablet before their mouths
touch the son of heaven.

for screening "
Thus
is
means being an imperial
translation of this passage
hardly tenable.
NOTES AND COMMENTS.

V.
315
"that or the one," changes the whole preceding sentence into a noun. In a literal English translation we should change the order of the words and read "What (9) indeed
che
(8),
:
The wovd
(10) is the
where-
(3) for [viz.,
the reason] of
(6)
(2)
the ancients
(i)
that (8) they esteemed (5) this
reason
(7)."
j'e/i,
it
In the place of yueh

(IV. S. D., p. 293),
(12),
"say," Julien reads
"day"
and
translates,
"without seeking
the whole
day."
CHAPTER
1.
63.
Julien interprets the words /a s/ao to shao (10-13) ^s nouns, " the great, the small, the much, the little," and supplies the words " are the same to the sage."
CHAPTER 64
I.
to
where we read wh' (18), " to do, manage," and translates "Arretez le mal avant qu'il n'existe." Ho fao chi mu (28-31) means " a tree which is so stout that it
Julien xezAsfang, " arrest,"
can only be embraced with both arms, i^" means "together, in union, a pair,"/o means "to embrace, to hold, to grasp." Tsu hia (50-51), "the underpart of the foot," means "the space underneath the foot, or a foot measure.
HI.
The word / (17), "he returns to," is conceived by Julien to mean " he opposes," and kn-'o {11) as " transgression." He translates the passage "
il
se preserve des fautes des autres
hommes."
CHAPTER
u.
65.
and 33-34), " standard, or model," is a comwhich both parts mean pattern. CA'?'/ originally signified a peculiarly graceful tree, and shih is a form or rule set up for The ch'ie-tree was planted upon the grave of Conimitation. fucius in honor of the great teacher whom the Chinese as a nation, represented by both the government and the schools, officially worship as their highest ideal of propriety and morality.
Ch'ii shih (29-30
of
pound
"
3i6
III.
Julien reads the last sentence

(13), "to,
' '
nai chi ta shun, omitting
yil
"and adding at the beginning of the sentence ;\'a A^M; "afterwards" (see W. S. D., pp. 285 and 175), viz., "apres qu'on a acquis cette vertu." The word shun means " to follow, to be a disciple, to obey." The interpretation followership, in the sense of
and appropriate. Julien explains word as submission, which of course the word means in the above sense, and believes the passage means that it will make people submissive, which will bring about a general peace. Accord " Par elle on parvient a procurer ingly he translates the sentence
recognition, seems both probable
the
une paix generale."
CHAPTER
I.
66.
The word cJie [\6), "the ones," here again, as up the whole sentence and changes it into a noun.
CHAPTER
I.
usually,
sums
67.
^J^^ This passage

ful.
is difficult
because the sense remains doubt(6),
Some commentators make a stop between ta
" great,
'
'
and
^^' (7)
"resemble, " others construe ta as an adverb, "greatly," belonging to sz\ "resemble." According to the former view we
should translate
:
"In
the world all say, I greatly resemble the un:
likely; "
according to the latter
"In the world
all call
me
great
The latter does not seem to agree with Lao-Tze's modesty but if we consider that Confucius undertook a long journey to see the philosopher of Cho, we must con[but] I resemble the unlikely."
;
all over China, and the present mere statement of fact. Lao-Tze may have heard the people call him great until he grew sick of it and resented it by calling attention to his awkwardness. We must bear in mind that while Lao-Tze was modest and unassuming, he was at the same time conscious of the grandeur of the Tao which he represented in his philosophising. Therefore we interpret wô (5), "I
clude that he was indeed famous

proposition
may be
or me," in the sense of "
as a philosopher," or briefly
"my
phi-
losophy,
my
Tao."
;
The word siao (9) means literally " to resemble, to be like 2XiAfu siao accordingly means " the unlike." Following Su-Ch6h (or, as the French sinologue spells his name, Sou-tseu-yeou) Julien
NOTES AND COMMENTS.

transliterates the
317
word by " non-semblable,
c'est a dire different

it
des ^tres, des creatures"; but in the text he translates
"stupid."
As
in English,
the words "likely" and "unlikely" possess the
sense which according to the context the Chinese words si'ao and
pu
siao must have,
we have
retained this most literal translation
in the text.
Wang Pi reads tao between ô which naturally suggested itself. The

simply ng-o.
(5)
and ta
(6),
(6),
an addition
text reads
Ho Shang Kung
Julian places a period after ta

II.
"great."
^^^
ocally
In the
(i.
first
sentence of the chapter the text reads unequiv-
iigô
5),
(ii.
"
I,
text reads c^/
12),
me, or mine," but in the second sentence the "he, him, or his," etc., which is rarely, and
first
only under exceptional conditions, used as a pronoun for the

person.
This
is
the reason
why
it
seemed more appropriate
to
change the subject.
While the first sentence starts with a statement made personally by Lao-Tze of himself, he at once generalises the idea and continues in the third person.
The
rity."
position of the subject after the predicate
is
unusual, per-
haps for the purpose of emphasising the word

III.
5z (13),
"medioc-
^^^ The word

acter and
jâo
(5),
" treasure,"
we might
translate the title
means here moral charby " the three virtues which
constitute a man's worth."
CHAPTER
I.
68.
it
Shi or sz' (3) means now " a literary man," but in early times meant "a warrior," "a military leader," "a general," in which
it is
sense
also used in the Chinese chess for the figures that repre-
sent tsiang^, our bishops, or the two advisers of the general, our
king.
See Williams, The Middle Kiugdom,
I.,
pp. 827-828.
CHAPTER
I.
69.
Plaenckner explains host as aggressor and guest as one who

takes the defence.
and construes the sentence as follows
Plaenckner ridicules Julien for making a coward of Lao-Tze " I do not think of allowing
:
3l8
LAO-TZE'S TAO TEH-KING.
myself to be thrown back a whole foot if I have gained an inch." Plaenckner may be a better soldier than Stanislas Julien, but the
French professor probably understands Lao-Tze better than the
German
baron.
II.
vuu hing (3-5), "proceeding without proceeding," is analogous to zvei zuu zuei, "acting non-action." It is diflScult.to
Hing
understand how other translators could miss the sense which is quite clear. Julien translates: " Cast ce qui s'appelle n'avoir pas
de rang a suivre," and Legge translates "Marshalling the ranks where there are no ranks." ;^~ By ;pao (26), "treasure," Lao-Tze means, as indicated in Chapter 67, " moral worth "; and a man's moral worth is constituted
first
of compassion
hence
it is
said in the next paragraph,

its
that of two armies the tenderer one will conquer, because
moral
worth
is
superior to the other one.

III.
K'ayig fing (2-3) means "well-matched,"

ical strength.
i.
e.,
equal in phys-
CHAPTER
II.
70.
,^^ Lao-Tze speaks of the Tao as tsung (11), "ancestor," and chiiin (14), "master," meaning that it is the origin and ultimate authority of his words and deeds. How easily abstract ideas
If Lao-Tze, who otherwise is so explicit in his views of the abstract nature of Reason, personifies the Tao, how natural does it appear to be that the idea of God has been personi-
are personified
fied
among Jews and Christians. The problem of the idea of God

which
at the present
difiSculties
lies at the bottom of all the day render religious dogmas objec-
tionable to those
who
are trained in the school of science.
In the
face of the fact that the laws of nature are eternal and uncreated
a truth which
that
is
universally accepted by
all
scientists
and
phi-
losophers of any standing,
we can no
longer maintain the old view
God
is
sonal being
who
an individual mind, a huge ego-consciousness, a perthinks in syllogisms as we do and arrives at deciIf
sions after having taken counsel in his thoughts.
the old an-
thropotheisra alone be the allowable definition of God, the spirit

of science
must frankly be regarded as
atheistic.
But
is
God
truly
NOTES AND COMMENTS.

an individual being
?
319
grant that the nature of God must be God, in a certain sense, must be like his creatures but certainly he is not like his creatures by being a creature himself, i. e., he can be a concrete, limited being that is only here and not there, that thinks and wills different things at If he were an individual being, he would not be different times. God. If he were concrete, he could not be the allhood, the omnipresence, the universality, the eternity of existence. God has naturally been represented as a man, as a king, as a father but he is recognised in his works.
;
We
not a
human
being, not a monarch, not a parent in a literal sense.
All these terms are figures of speech, parables, symbols.
On
the
other hand
God
is
not an indefinite generality.
He
is
not concrete,
but he
laws.
is definite.
He
is
that
which determines
all
definiteness in
its
the word.
He
is is
the character of the cosmic order with

distinct
eternal
Thus he
from nature and yet
in nature.
He
is
supernatural, because the eternal laws are applicable not only to
This view which is anthropomorphism, may be called nomotheism, as it identifies God with the eternal and immutable v6/ioc, the norm of both rationality and existence, of thinking and being, avoids the errors of both the old deism and the old pantheism it is radical in its admissions to the most radical free thought
this actual world,
but to any possible world.

its
the old theism purified of
and
at the
same time conservative

III.
in explaining the significance of
the traditional dogmas.
Wool
dress in
is
worn by the common people.

CHAPTER
I.
The
rich, in
China,
silk.
71.
which
" malady," is in this chapter used in two senses (8), Chinese almost correspond to a similar use of " sick " in English, but the Chinese mean by "being sick of a thing" being grieved at it, rather than loathing it.
in
^^ Ping
CHAPTER
72.
"the awe-inspiring," or "the authoritative," is a common term to denote majesty. The commentator Tsiao-Hong (as quoted by Julien) says that zuei, "majesty," and its homophone Tvei, " fear," were interchangeably used. Compare also the J\'a>ighi on the subject.
(4),
Wei
'
; .
320
CHAPTER
IV.
73.
The
Kanghi,
character cKen
Vol.
(19),
"slow," "lenient," "patient,"

It
is
is
missing in Williams's Syllabic Dictionary.
found
in the
XXVII.,
p. ?.zb.
V.
This passage reminds us of the Greek proverb o-<\)l -Beuv aTIovai uv?M, a?.ovat de lenTo.. (Sextus Empiricus, adv. math., ed. Bekker Friedrich von Logau utilised the idea in a Sinngedicht p. 665.)
" Gottes Miihlen
mahlen langsam, Mahlen aber trefBich klein. Ob aus Langmuth er sich saumet, Bringt mit Scharf er alles ein."
:
Logan's lines were translated by Longfellow

"
Though the
mills of
God
grind slowly
Yet they grind exceeding small. Though with patience he stands waiting. With exactness grinds he all."
CHAPTER
Sie Hoei, in
dent,
74.
comment on this passage, tells the following inciwhich is reported by St. Julien, pp. 276-277 " L'empereur Thai-tsou-hoang-ti (fondateur de la dynastie des Ming, qui monta sur le trone en 1368) s'exprime ainsi dans sa preface sur le Tao-te-king Depuis le commencement de mon regne,
: :
je n'avais pas
encore appris a connaitre la voie
(la
regie de con-
duite) des sages rois
de
I'antiquite.
J'interrogeai ladessus les
hommes,
te-king.
et tous pretendirent
me
la montrer.
Un
jour que
j'es-
sayais de parcourir una multitude de livres, je rencontrai le TaoJ'en trouvai le style simple et les pensees profondes.
'
Au
me-
bout de quelque temps je tombai sur ce passage du texte
Lors-
que
le
peuple ne craint pas

?
la mort,
comment
faisait
I'effrayer
par
la
nace de la mort
"A
pacifier
;
cette epoque-la I'empire

le
ne
que commencer a se
peuple
etait obstine
(dans le mal) et les magistrats
etaient corrompus.
Quoique chaque matin dix hommes fussent
il y en avait cent autres qui commettaient les memes crimes. Cela ne justifiait-il pas la pensee de Lao-tseu ? Des ce moment je cessai d infliger la peine capitale je me contentai d'emprisonner les coupables et de leur imposer des
executes sur la place publique, le soir
NOTES AND COMMENTS.

corvês.
alors
321
En
moins d'un an
et le tresor
mon
coeur fut soulag^
que ce
livre est la racine parfaite
Je reconnus de toutes choses, le maitre

"
!
snblime des rois
inestimable des peuples

I.
Ch'i (ig), "extraordinary," "unusual," "innovations,"
means
here revolution.
CHAPTER
III.
76.
IV. S. D., p. 464) and ( by "it is gone," " finished,' or "doomed." It is difficult to say how Legge can translate the tree "will fill the outstretched arms (and thereby invites the felDid he perhaps read kung, the homophonous compound ler"). of radical 32 with kung, "all," which means "to hold or take with both hands" (see W. S. D., p. 463; see also Chapter 62, iv. 3), or did he try to interpret the latter by the former ?
Kung
(11)
means
literally " altogether "
may be
translated (as the
German
alle)
CHAPTER
I.
77.
7^^" While the

doctrine, "
first
sentence
is
almost
literally like Christ's
Whosoever
is
shall exalt himself shall
be abased," the sec-
ond sentence
Testament teaching, that, "Whoever hath, to him shall be given, and he shall have abundance but whosoever hath not, from him shall be taken away even
the reverse of the
;
New
that he hath."
(Math.
13, 12.) IV.
Hien (18), "virtue," "talent," "excellence"; taking the next rank to shang, "holiness," or " saintliness " of the sage. See IV.
S. D., p. 197.
CHAPTER
II.
78.
^^^ These remarkable verses are perhaps an echo of the legend of Ti S/iun, which are recorded in the Shu-King, Book II. (S. B. of the E., Vol. III., p. 54), where we read "In the early time of the Ti when he was living by mount Li, he went into the fields and daily cried with tears to compassionate heaven and to his parents, taking to himself all guilt and charging himself with the wickedness" viz., of all.
:
322
She
ts'ih (11-12) is the official grain-sacrifice
as a Thanksgiving.
^7^/ originally
means
annually offered " the gods of the earth,"

D., p. 748), and ts'ih
in China.
then the altar of a tutelary god (see
IV. S.
means "
(W.
millet,"
which
is
one of the commonest cereals
S. >., p. 987.)
CHAPTER
I.
79.
0^^
Contracts were written on two
bamboo
slips
which
fitted
together, the left one containing the debit or obligations, the right
one containing the credit or dues.
The word
'
ch'eh (31)
means now
(see PV. S. D., p. 42)
trating," "perspicacious"; but during the
Cho dynasty
it
"penemeant
a tithe
"
or anything that can be taken with the assistance of the
bailiff.
CHAPTER
80.
. .
.
J^" Plaenckner
rh
(12) pit (13),
construes shi yiu (5-6), "let there be

.
,"
.
.
"but
they would not."

of princes,
He
not," in the sense "If they had, " In a small interprets the chapter to mean
.
.
if they had the wealth would not use it if they had ships, they would not be able to steer them if science returned, they would be satisfied with knotted cords. They are satisfied with eating and drinking, Indeed there are neighbors who never take notice of each etc.
country there are always a few people who,

;
other, etc." If philological considerations permit this construction,

it
becomes highly improbable for internal reasons. Herr von Plaenckner translates as he, a child of the nineteenth century, would have Lao-Tze think and write but he forgets that Lao-Tze
;
and virtuous simGarden of Eden, and believes that the pristine goodness and happiness could have been preserved if but the pristine simplicity of life had been retained.
belief in the pristine innocence
plicity of
had as strong a
man
as our grandfathers had in the story of the
I.
Shih (7), composed of man and ten, means "a file of ten soldiers"; and skill ch'diig "a corporal," "a decurion." (See W. S. D., p. 768.) In the same way foh (8), composed of man and hundred, means (i) a hundred men, then (2) the leader of a hundred men, or a centurio. (See W. S. D., p. 707.) Stanislas Julien reads in place of poh its homophone ôh which is composed of man and white and means "a father's eldest brother," "a senior," "a
NOTES AND COMMENTS.

man
of rank,"
323
it
"a
chief."
Judging from his translation

reading.
appears
that Strauss adopts the
same
IJ^"
42-43)
of the
is
The method
of writing with knotted cords {cineh shi'ng-,
very ancient and must have been
common
to all the races
world at an early period of civilisation. It is mentioned in Herodotus that the Persian king handed a thong with sixty knots,
to
be used as a calendar for
two months, to the lonians whom he appointed guardians of a bridge over the
Danube.
The South Sea
Islanders keep their records
with the assistance of knotted
cocoanut
Pandanus leaves and fibres, which also
serve the purpose of divination. Ratzel mentions in his History of RIankind, I., p. 199, that chiefs use them for
memoranda to assist their memory and wear them round their neck. The same
method
of writing has
been
developed among the Peruvians of South America to a
Quipu or Knotted Cords from Peru.
considerable
extent
where
number
is lost.
such records of knotted cords are called quipu. There are a great of Peruvian quipu extant, but the key to their significance
We only know that various colors of the threads were employed to denote various tribes, and also various commodities which had to be delivered as tribute. As numbers the knots denoted units or tens according to the position of the cord. Nor can there be any donbt about it that peculiar twists had their special
significance.
INDEX
to
This index, while serviceable for general purposes, is intended be of special assistance to readers who intend to study the origIt will
inal text.
synonyms
of Lao-Tze's favorite ideas.

life
be noticed that the Tao-Teh-Kuig is rich in There are 6 ways of exeverlasting (see Immortality), 9 for peace
pressing the idea of
of soul (see Rest), 4 for child, 4 for emptiness, 5 for returning or
going home, 5 for simplicity, 3 for purity, 3 for form, and 4 for that delicate suppleness which is a symptom of growth and vitality,
causing the weak to conquer the strong.
INDEX.
[The
figures in parentheses indicate the chapter, section,
;
and
place of the Chinese words
while
all
the other figures refer to the
pages of the present edition.]
Absolute, III, 302.
Attachment
'
(literally
residing
^=
^W'
t^' c/ii,
ii.
lit.
'
without
in,
or dwelling on), 100, 109,

136.
(Cf.
limit" (28,
22-23), 190.
113,
"calmly he
I,
Abundance,
etc.),
= ^^ j y"
Act but not
135, 136.
(77.
i-
17-18,
=M
i.
sits."
ch'ic
(8,
ii.
translated
ii.
267, 268.
" dwells in
17,
";
24,
19; 31,
trans-
Acquires, he, by giving, 138.
translated
"does [not]
13,
=^
to strive, 138.
f?U
/F
^
ii.
rely on"; 77,
iv.
zc-e'z
'rh
fu
lated
"does
[not]
linger
chdng
(81,
30-33), 274.
Adrift, 107.
upon"), 157, 183, 195, 269. Augustine, St 295.

,
Agnosticism, 292.
Author of
the
all
transformations,
Ahura Mazda,
10.
Tao
as the, 16.
Alexander, G. G., 45, 300. Ancestor, 16, 133, 285, 318.
Babe.
(See "child.")
98,
tt:
tsung
(70,
ii.
11),
(4,
259;
i.
Backbone,
" bone.")
285.
(Cf.
the
Tao
as the, 16,
15)
153, translated "father," 99.
Bad,
121.
In Chinese: "not(49,
ii.
Angelus
Silesius, 25.
good"
"father
6-7), 222.
:
Apostle, 21.
Archfather,
16.
(Cf.
of the ten thousand things,"
"notgoodness" (2, ii. 8-g), 149. Baggage waggon, 119, 301.
Badness, 98. In Chinese
99)
Aristotelian, 302.
= fa J^
^^-'
chung
{26,
ii.
10-
II), 186.
Athens, 313.
Beauty, 97.
Atman,
307.
= ^ mei
(2,
i.
5, 8),
149.
328
Beginning, 113. Bellows, 99.
Carriage, 117, 306. (See "chariot.")
(5, iii.
= ^ ^ t'oyoh Benevolence, = tr/aw

(5,
7-8) 154.
Causa
sui, Spinoza's, 12.
99, 116.
i.
Celebrations, 124.
i.
4,
etc.; 38,
^^
iHE tse' sz'
(54,
ii.
3-4),
35, etc.), 153, 154, 206,
207.
230.
Bible, 21.
Chalmers,
10.
44, 45, 293, 298, 300,
Bodhi, ^^,
Bodiless,
304, 305, 310, 311, 314.

(Cf.
103.
"incorpo-
= f^ Body, = ^ shan
iii.
real" and "immaterial.")

z<y//(i4,
i.
Change, 126. Chang-Liang,
39.
21), 165.
Chariot, 117, 306-307.
102, 105.
(13,
i.
=^
c7i'e
(39, v. 4, etc.), 2ri. (11,

i.
9, etc.;
16,
In another place
this
11)
20), 163, 164, 171.
same word
is
translated
Bone
{kith, 3,
' '
ii.
18), 152;
trans-
" wheel," loi.

Chariots, ten thousand,
lated
backbone,"
98.
no.
"per-
Bose, Du, Rev.

40, 41.
Hampden
C.
Chen-Tsai(i.e., True Ruler), 16.
Chih, the extreme.

fection.")
(77,
i.
(Cf.
Bow,
= ^ kung
Breath, 119.
135.
7), 267.
Ch'i (also transcribed Chih), the
Brahm, Tao and, 8. Brahmanism, 308.
CKi,
robber, 22, 36, 37, 308, 312. the vital principle also
;
= ^ Mentioned
vii.
transcribed
three times in
:
k'i.
(See breath.
the Chinese text

5
;
(S.M.Ch.,
;
Chief vessels, 131. Child, has several
Chinese
7-8),
10,
i.
ID
;
42,
i.
22),
143.
159.
214
translated
= ^-f
232,
equivalents
ch'ih tsz' (55,
i.
"airs," 95; "vitality," loi;
312; translated "little

39 49. iii. In English
;
and "breath of life," 119. Buddha, 3, 7, 278 and Lao;
child," 124.
J^ hai
24),
(20,
iii.
Tze,
39.
175, 228.
=^
Calm.
(See "rest.")
sits,
106, 122.
tsz' (52,
:
i.
17, etc.), 227.
In English
123.
Calmly he
no.
20,
iii.
Candlin, Rev. George T., 46, 48,
35-36
28,
i.
22-23),
Canon {King),
Capital, III.
38, 281.
^j9<
i75>
19;
like
;
translated
"[become
child," loi
(74,
i.
a]
little
Carpenter, 134.
"a babe
in.
[that
[^ tsiaiig
264.
45,
etc.),
does not yet smile]," 106; "a

child's estate,"
"
INDEX.
Children, treats as (hat), 122,
223,
329
Danger, implies no, 105, 113, (Cf. "immortal120, 123.

ity")
Cho, 95.
Chords, knotted, 137, 323.
Christ,
3,
7,
15, 313.
4, 95. 7,
Death, 122, 134. Death-place, 310.

22,
Ch'ii-Jhren,
Chwang-Tze,
12-16,
19,
Deeds, 133. Deficient corresponds
to
two
(22,
27. 36, 37. 38.
Chinese terms
Classic (King), 38, 281.

Clear.
=^
fil
i.
ch'ii, lit.
I
;
"crooked"
178,
180.
(See "pure.")
iv.
5),
In
Colorless, 103.
=% =
z{i4,
i.
7),
165.
= -^
etc.),
English: 108.
JS;
/"
tsu, literally
(77,
i.
"not
Commoners,
117.
enough"
268.
22-23, etc.),
:
Compassion, 131, 132. ^ts'z' (60, iii. 12,

254. 255-
In English
135, 136.
136.
Delicate,
(See
" weak.")
it,
Completeth,
= ^ /
tion."
136.
ii.
Depleteth those
268.
who have abun103.

,
(77,
8),
dance, 135.
Completion, 104. (See "perfecConfucius,

35-38,
Depth not obscure,
Desire, 106; moderation of 120.

34,
95,
96,
W\, yii (19,
ii.
21
46,
head-
279, 280, 298, 306, 315, 316.
ing), 174, 218.
Contentment
(sufficiency),
120,
Desireless, 97, 98, 114, 126.
= ,
121.
(See " Rest.")

iii.
= M ^ ^"
7; 34.
ii.
yii (I.
iii-
3. V.
tsii (44,
46,
ii.
13,
15-16;
57,
ii.
27-
etc.), 217, 219.
28), 148, 152, 200, 237.
Cosmic order
(literally "
admin-
Dignity (see
' '
baggage-wag301.
= Î
=
istration"), 113.
gon
198.
"),
46,
no,
chi
(32,
ii.
2),
Disgrace, 102.
(See also
"hu-
Cosmos, 282.
Crafty, the, 98.
^n^
152;
56.. i.
chi ch/
(3, V.
lo-ii),
Divine vessel ,112. (See"vessel.

BO
translated
"one who
(33,
i.
=# =W =
miliation.")
7' (13.
i-
2, etc.),
163.
shdn
ch'i (29,
i.
17-
knows," 114, 125;

1-2),
6-7;
18), 192.
199,
234
trans(81,
Douglas, Robert K.,
4, 5, 7, 8,
lated
i.
"the wise," 138;
17-18), 274.
39 footnote. Dreadful, 133.
Curse, 136.
^^^
X^
li-'ei
(72,
i.
4),
260.
^ f^
/"
siafig-,
ii.
lit.
" un-
Duration, 120.
bliss " (78,
17-18), 270.
Eckbart, Master, 24,
330
Economy,
131.
(67,
iii.
=M
42.
Executioner, 134.
15, etc.),
cJiieyi
= ^^
p]
-s^'
sha chi
(See
(74,
i.
254. 255-
31-33, etc.), 264.
Editions of the Tao-Teh-King,

Eitel,
Extreme,
tion,"
the.
" perfec-
and "absolute.")
(38, V. 12), 207.
Ernest John, 45.

life, 39,
External, 116.
Elixir of
290.
= ^ ô
Empire. hia.')
(See
"world,"
fien
Faith, 105, 109, 116, 122.
Empty, has several Chinese
= ja
st?i (17,
ii.
2, etc.;
23,
iii.
equivalents
Jal hii (3,
28, etc.; 38, iv. 5; 49, iv. 15,
iv.
7;
5,
iv.
i),
etc.), 171, 182, 207, 222.
154; translated "he empties," 98 and "empty,"

151,
;
Father of the ten thousand

things, 99,
^^^
= \^
152,
120.
99.
^ ^ /^ ^K
(4,
i.
zi'a?i
zvuh chi
ch'ting
218.
(4,
i,
45,
i.
12),
tsioig
12-15), 152-153.
In English
99,
Favor, 102.
= ^^ hwajig English = ^ zva

In
fjS ch'ioig
(13,
i.
I,
etc.),
(15,
:
ii.
40), 168.
163.
104.
i.
Feast, 106.
179.
(22,
7),
In
= >^ ^ te
175{yii),
lao,
(20,
iii.
7-8),
English
108.
Enlightened
(Enlightenment),
123, 125.
ii.
Feeble, 129.
Filial devotion, 106.
= 59
ii.
104, III, 114, 115,
7ni)2g (16,
ii.
ii.
16; 23,
i.
15; 27,
24;
iii.
33,
8; 36,
ii.
4; 52,
15
55,
8),
170,
179, 188, 199, 203, 228,
233-
= W= ^. Flower, ^ ^ hzva
207, 208.
Fish
115;
(siefi),
i.
127.
sieti (60,
7),
i),
^41.
203.
yii (36,
iii.
116.
(38,
iv.
19,
etc.),
Er, Lao-Tze's proper name,
3,
8.95-
Forever and aye,

(spirit), 107,
100.
(Cf.
"im-
Essence
^ ^ tsing = i^ch'ayig
55.
ii-
mortality.")
(21,
i.
38, etc.), 178.
Form, has several Chinese

equivalents
:
Eternal, 104, 125.

(16,
ii.
12,
etc.;
:^ ^^ chiL'ang{i^,
iv. 15, etc.),

:
4)-
170, 233.
Eternal Reason, 97. 1^ JS cKang tao

6).
= ^ yu72g
(i,
i.
166.
In English
(21,
i.
103.
5-
In connexion with k'lmg teh chi

4), 177.
147(Cf.
translated
"vast
(35,
i.
virtue's
Evil, 104.
= Py
"bad.")
ii.
hiung,
(16,
22), 170.
=^
form," 107.
siang
3; 41,
ii.
, ;
INDEX.
53), 201, 213.
331
2
;
In combination (See also
27,
i. i.
I,
etc.;
49,
ii.
i,
with ta translated "Great
etc.; 81,
9, etc.), 149, 156,
Form,"
114, 119.
II, 292, 296.)
187, 188, 222, 273, 274.
\%teh,
4),
lit.
"virtue"
(63,
ii.
Foundation, 119. ''^ fu, lit. "father"
246; translated
(42,
iii.
ness," 129.
"good(See also "re-
21),
215; meaning here the
quite" and "virtue.")

Gossip, 99.
[doctrine's] father-hood, viz.

its
philosophical foundation,
=^
of,
ô
yen
18;
(5,
iv.
9-10),
119.
154-
Force, 118.
Forces, 122.
(See
"function.")
Government,
115.
administration
(See
"cosmic
(See
'
'
or-
Fourth Gospel,
13.
der."
Function, 99, loi, 132. ffl yung- (5, heading;
Grass-dogs, 286.
11,
straw-
dogs, 99.)
heading,
translated
i.
13,
etc.,
here
40,
Gravity.
(See "baggage wag-
"utility";
i.
gon"), 46, no, 301.

Great, reason obliterated, 105
I call it the,
;
heading,
lated
14,
10,
here trans45,
i.
"force";
6 and
109; four things
here translated "work";

153, 160, 161,
are,
no;
great rivers, 114;

all call
69, heading),
make
the small, 129;
211, 218, 257.
= TC
3,
me, 131.
ta (18,
etc
;
i.
I,
etc.;
25, iv. 63,
Gabelentz, 43, 300.
34,
ii.
i.
32,
etc.,
Gem
= 3
70,
(jewel), loi, 118, 133.

>'"''^ (9'
iii.
ii-
iv. 8, etc.;
67,
6), 172,
185,
39, iv. 12
201, 247, 254.
15), 158, 211, 259.
Genuine, 107, 124.
=^
cha7i
(21,
i.
42,
here
ii.
Great form, 114. (See "form.") Great state, 128. "j^^ ta kzuo (61, i. 1-2,
=
=
translated
"pure";
54,
etc.), 242.
14), 178, 230.
Ghost, 127.
= ^ kzcei
on,
Great Tao, 114, >^ jE ^ tao

ii.
123.
(34,
i.
1-2
53,
(60,
7, etc.),
241.
i.
9-10, etc.), 200, 229.
Giving, by, he acquires, 138.
Guest, 104, 132, 296.
God, Tao prior

21;
to,
,
13
Philo's
= ^ k'oh =
(15,
ii.
27; 69,
i.
12),
conception of 21; the Bible
168, 257.
Tao
and,
16,
285,
"Lord," "father." "Ancestor," and "mother.") Goodness, 98, 100, in, 121, 137.
2S6. (See
Happiness, 126.
ifi
= W shan
(58,
i.
19.
!
etc), 238.
(2,
ii.
3, etc.;
8,
i.
Happy, so happy
106.
332
hi
(20,
iii.
= ^^/z/
175311. 314-
3-4),
108;
does not depart from
dignity,
44,
no
is
a good savpleas-
Harlez, C. De,
287,
290,
iour,
no; abandons
112;
293, 298, 300, 304, 305, 310,
ure,
does
not
make
Harm,
= Hatred, =
?iS
115.
1.
himself great, 114; prognosticates, 121 possesses not a

;
/â^ (35,
10), 201.
fixed heart, 121
universaJ-
129, 136.
ii.
ises his heart, 122; practises
yueti (63,
79,
i.
3,
non-assertion, 126
does not
etc.), 246,
271.
desire), 98,
venture to play the great,

129; does not make, 130; wears wool, 133 is sick of
;
Heart (the seat of
106, 121, 122, 285.

1[^
shi
;
(3,
i.
iii.
6, etc.; 20, iv.
sickness, 133
knows himself
it
22
49,
5, etc.),
151, 176,
but does not display himself,

133;
= A Jan = ^^"^ tao

^Xi*
222.
regards
acts
as diflScult,
sin,
' '
man's heart
the rational
^^=
134;
but claims not,
is
subject to error," 14, 19.

sin,
'
'
136; hoards not, 138.
^ A shd7i jan
3.
(2, iv.
3-4
7.
heart,"
is
the disposition of
iv.
;
3-4
22,
5.
ii-
1-2
26,
ii.
the saintly man, 14. Heaven's net, 134. (See "Comments," 320.) Heaven's way, loi. Heaven's reason. 12, loi, 121,
3-4
27,
iii.
ii,
3-4
28,
iii.
ii.
3-4;
;
ii.
3-4
;
iv.
6-7
;
29,
ii.
3-4
34,
i.
3-4
47,
3-4; 49,
1-2, etc.; 57,

iv.
;
ii.
= ^^M. tHen chi tao

;
134. 135. 137. 138.
(9,
iii.
3-4 64, ii. 9-10, etc.; 70, iii. lo-ii; 71, iii. 1-2; 72, ii. xi-i2; 73,
;
35-36
63,
15-17; 47, i. 11-12; 73, iv. 1-3 79. ii- 1-2 1-3 77.
iii.
3-4
77,
iv.
3-4
81,
ii.
"
1-2). 150, 151, 154, 156, 179,
81,
ii.
19-21), 158,
220, 262,
186, 188, 191, 192, 201, 220,
268, 271, 274.
222, 236, 247, 249, 259, 260,
Herodotus, 323. High, it brings

lifts
261, 262, 268, 274.
down
the,
and
Home
he turneth,
20,
20,
in.
(See also
211.
up the
lowly, 135.
Homewards,
nS.
i.
Hoard, 138.
(See also "treas-
= Im
ure.")
tsi (81,
ii.
= W* fati
" the returning.")

(40,
i),
4),
274.
Horace, 29.
Holy man, abides by non-assertion, 98;
Ho Shang Kung,
Host, 132, 296.
317.
empties the people's

;
heart, 99
exhibits
;
no benev-
Humiliation,
olence, 99
puts his person
behind, 100; embraces unity'
= /"
120. " disgrace.")

(44.
iii-
(See
also
4).
217-
INDEX.
Humility, io8, 128.
(See also
333
"longevity,"
114.
6) 200.
In Chi-
" lowliness.")
nese
(33,
iii.
Wt kicn
(22,
heading;
61,
^=
rn ch'ang, the eternal, 104,

123.
heading), 178, 242.
In Chinese
iii.
(16,
ii.
12,
Human
reason, 12, 14, 19. (See

^^=
etc.; 52,
23),
170, 228.
" man's reason.")
Wi
2),
^
155
mien mien,
;
Hundred families, 99, 105, =^ P ix fai sing (5, ii.

17,
iii.
122.
(6, iii. itranslated " for ever
6-7;
7-8),
and aye,"
100.
lo-ii
49,
i.
In addition there are such word-
154. 172, 222.
Hwang
288.
Ti, the yellow
emperor,
ch'ang as shang, "live eternally" (7,

combinations
21-22),
:
i.
150;
translated
" endure," 100.
Imperfect, 120.
Identification, 97, 99, 125.
[pj
t'laig
ii.
(i, V.
4,
ii,
10;
Inaccessible, 125.
"nf II"
56,
10, etc.), 148, 153, 234.
= ^^ =^
ch'iieh (45,
i.
4),
218.
/"
k'o teh (56,
iii.
Identity, 286.
2-4, etc.), 234, 235.
Images, 103, 299. (Cf. "form.")
Incorporeal, 109.
'^ siaiig
166.
{id,,
iv.
19,
etc.),
=^
29,
less"
(Cf. "bodiand "immaterial.")
Immaterial
real")
breath,
119.
(Cf.
Ineffable
115.
liao (25, i. 11), 184. (lit. " no name "), 113,
"bodiless" and
"incorpo21-
= ^^
= ^^
ii.
(See "nameless.")
ti'
ming
(37,
i.
28-
ch'iing
c/i't
(^2,
i.
1-2), 204.
22), 214.
Inexhaustible, has two Chinese
Immortality,
has several Chi:
= ^ 'a pu
21-22
7-8;
;
nese equivalents
tai,
'
lit.
'
implies
lasting
iii.
no danger, " viz., it and inexhaustible,

32,
i.
is
= /P = ^M
152.
equivalents
"BT ^5t ^!i k'o
Chi (35,
ii.
28-30), 202. In English: 115.
yif^g
(4.
:
i-
7-8),
(16,
;
In English
99.
ii.
18-19
44,
iii.
Intensity, 123, 135.
52,
28-29),
171, 198,
:
= j^ heu
^ ^ Ian
(50,
i.
37; 75,
ii.
10)
217, 227.
In English
105,
224, 265.
Intrinsic, 301.
113, 120, 123.

^^^
:^ and
cJi'ang chill
iii.
(7,
i.
Intuition, loi, 124.

(10,
ii.
4; 44,
11-12),
155,
4),
159.
217; translated
be lasting,"
"endure and 100, and "duraeternal,

lit.
Isaiah, 21, 23
24, 299.
= Wi
tion," 120.
Jade table, 128, 314.

life
sheu,
= M fi
(62, iv. 4), 245.
334
LAO-TZE
TAO-TEH-KING.
Likely, the, 131.
Jewels.
Jehovah, 294. (See "gem."

in China, 295.
Long-lobed, 278.
Jews
Lo Hi Ching,
296.
a commentator,
Julien, Stanislas, 10, 30, 42, 44,
284, 288, 290-291, 293-294,

296, 298-301, 303, 305, 310,
Logau, 320.
Logos,
10, 21, 282.
311, 313-320, 322.
Longevity, 305.
tality.")
(See
"immor-
Longfellow, 320.
K'anghi, 45; referred to; 4,
320.
K'i,
5,
Lord, 99, 285, 286,
6, 9, II, 16, 20, 232, 262, 312,
279.
(See
"breath" and
or
"Ch'i.")
= ^^ Lowliness, = Ma
"|
ti (4,
iii.
13),
153.
21, ii7,.i3i, 132,135.

(39, iv. 9
i.
;
66,
77,
i.
i.
14, 13),
etc.;
King
68,
23
(a classical
canonical
210, 252, 256, 267.
book), 38, 281, 301.
Knotted cords,
Lowly, who excells

ing
i.
in
137, 323.
^^ "^ Mi
chieh shingô,
men
is,
132; lifts
employup the,
42135-
43). 272.
Lu-Tze, a commentator, 310.

district), 4, 6,
K'u-Hien (Thistle
95-
Kwong Ki
Makes, mars,
Chin, author of dic-
112, 130.
tionary, 45.
Lao-Tze, his personality, 3-6

his
Manhood, iii. t% hiung (28, i. 3), 189. Man's Reason, 136. ^^y chitao (77, iii.
= =A
philosophy,
9-16;
his
1-3). 268,
ethics, 17;
41
Taoism and, 30and Confucius, 34; Bud39; 278-280, 282,

(Cf. "crafty.")
Master,
dha and,
316.
Learned,
138.
Learnedness, 106, 121.
= ^ Moh,
174, 221.
=^ =i Mankind, Master = A i yaw chu

chii'm (26,
i.
16, 103,
no,
133.
ii.
8; 70,
14),
186, 259.
5/2/(15, of
i.
5),
167.
112.
(30,
i.
4-5),
(20,
i.
48,
i.
2),
193-
Master of
38,
the
ten
thousand
Legge,
Li,
7,
15,
44, 293, 298,
304, 305,
309-311, 314, 321. (See "im-
= '^ f^ ^ i
chi shu {26,
chariots,
no.
~<-iân
shang
Lao-Tze's family name, 95.

mortality."
iv.
,
3-6), 186.
Life for ever, 114.

Life's follower's, 310.
Mayers,
Metal
W.
Fr.
39, 43 footnote.
Mediocrity, 131.
{tsuig=^sY>ir\i, manliness,
Life's intensity, 122.
semen), 125, 312.
INDEX.
Middle-path, 99. rp cluing (5,
335
chiiin (26,
i.
^ S (sao
iv.
7-8)
16), 154.
186.
Milinda paSha, 307.

Military expert, 132,
Music, 115.
=^
lo (35,
ii.
i),
202.
Mind, 99, 117. (Cf. "spirit.") Model, has two Chinese equiv-
Mysterious, 124, 132.
Mysterious mother.
" mother."
(See
= 5\ shih
10, etc.
;
alents
(22,
ii.
10;
28,
ii.
65,
ii.
30, etc.), 179,

:
Mystery, 97. >^ hiien
(i, v.
4, etc.),
148
190, 251.
In English
108,
Mystics, 24.
= IE chatig
III, 130, 315.

(39,
:
ii.
35), 209.
Nagasena, 307,
In English
117.
=^
^W
Moderation, 127.
sell (59,
i.
Nameable, 97, 113. yiu m,ing A^
=
239.
^
ii.
(i,
ii.
7-8;
7, etc.),
32,
3-4), 147, 198.
Morrison, 309. Mother, 107.

mil (20,
vi. 22),
Name,
viz.,
proper name, 95.

(S.
ming
M.
Ch.,
ii.
4)
177.
Mi-
Mother-bird, loi, in, 291.
The
word reminds us
pression
of the exin
xiii,
= ?!^^ mu
32,
i.
Nameless,
97, 113, 119, 282.
ming
iii.
(i,
ii.
1-2
"hen"
Luke
7),
iii.
Matt.
34.
3-4; 41,
3-4), 147
= ^:tsz'
lated
6),
xxiii.
37 and
{10,
197, 213-214.
159; trans(28,
i.
Natural, 288.
(See "selflike.")
"womanhood"
Nature, 283.
189.
Nave,
loi.
=i
Mother, mysterious, 99.

*ffc
huen fin
the
ten
(6,
i.
7-8,
Negative principle, 119. fe. yin (42, i. 17), 214.
etc.), 155.
Mother
of
thousand
zuu
chi
Nishimura, Japanese editor of Lao-Tze, 43, 309.
things, 97.
Ji^
Nobody,
ivan
ity,
117, 119.
19,
4^
(i,
^
ii.
"S^
Non-action,
21; not inactiv-
mu
9-12), 147.
18-21.
Mother of <1
Mother
= S kzuo chi mu
18-20), 240.
the country, 127.

(59,
ii.
Non-assertion (non-action), 10; the holy man abides by, 98;
he acts with, 98; he can practise,
of the world, 109, 123.

t'ien
loi,
112
Reason
115
;
al-
=^ ^C'K'
heaven,"
hia
mit,
lit.
ways
practises,
is,
supe-
"the mother of the under(25,

ii.
rior virtue
116; the ad-
9-ix; 52,
i.
vantage
at,
of,
119; he arrives
7-9), 184, 227.
121; practise, 126; asser:
Motion's master, no.
129.
336
LAO-TZE
TAO-TEH-KING.
etc.), 159, 165, 179, 208,
^>^
3, vi.
zt^w T^î (2,

;
iv.
6-7;
;
209
2-3
10,
ii.
i.
13-14
29,
i.
214.
heading;
20-21;
i.
37,
iii.
3-4; 38,
Orphans, widows and nobodies
43,
5-6, etc.; 48,

ii.
16-17, etc.; 57,

i.
39-40;
159,
= M 3
17,
119.
'T*
Mx ku kivo fiu ku
;
63,
2-3),
150,
152,
(39, iv.
18-21
42,
ii.
6-9),
191, 204, 205, 216, 221, 237,
210, 214-215.
246.
Outcast people, no.
Non-existence, has several Chi-
^Â
ch'i
jan
{t.'j,
ii.
11-
=^
nese equivalents
zvji
i.
12), 188.
11,
ii.
(2, iii.
head-
Outcast things, in.
ing,
9, etc.; 40,
11), 149,
= ^^
Own.
ch'i
ivuh
(27,
ii.
19-
160,
161,
211;
;
translated
20), 188.
"not
118.
to be," 98 translated " the non-existent, " loi, 102,
(See "self.")
=MW
216.
Palace, 124.
^t'^^
yiu
(43,
:
ii,
1-2),
People, 98,
loi,
105, 106, 124,
In English
ivii
119.
126, 127, 130, 131, 133, 134,
== fC i^
11),
zuiih (14, iv. 10-
166.
In English: 103.
= .S
9;
ii. ii.
135. 137-
min
19,
i.
(3,
i.
5, etc.;
ii.
10,
ii.
Not, 282.
5. etc.; 53,
iii.
i.
6; 57,
i.
Not dare
to
come
to the front
7, etc.,
g,
etc.; 58,
ii.
=^
in the world, 131.

Iii:
6, etc.;
65,
10,
i.
66,
i. i.
^ ^ T:$fe
hia sicn
tu kan
(67.
iii.
7, etc.; 72,
i.
74,
i,
tuei
t'ie7i
etc.; 75,
I,
etc.; 80,
4,
18 23, etc.), 254-255.
etc
),
151, 152, 155, 173,
229
236, 237, 238, 250, 252, 253,
Obligation, 137.
=^ = My^VfiS,
c7i'i
260, 263, 264, 265, 272.

i.
(yg,
18, etc.), 271.
People,
Obliterated, 105.
i.
common,
su jail
106.
(20,
"(^
V.
4-5,
3),
172.
etc.), 176.
Oceans, 107, 114, 131. (See also "sea.")
Perfection, has several Chinese
ii$
hai
66,
(20,
i.
V.
23
32,
iii.
=^
equivalents
ch'iyig,
i.
'
lit.
'
compleII, etc.),
13
2),
176,
199, 252.
tion " (45,
2; 51,
i.
Omen,
106.
218,
225,
226;
translated
One. (See "identification.") Oneness, 117 translated

;
= yi{\o,
ii.
"unity," loi, 103, 108, 119.

i.
5; 14,
ii.
12; 22,
i.
39,
i.
4, etc.;
42,
3,
= S chi "maturity") = i^ chi

(55,
i.
"perfection," 120; translated " complete," 122

39, etc.),
233
(i.e.,
125.
i.
(16,
i.
68,
42),
INDEX.
169, 257.
337
virtue,
/it'ien
iii.
Translated "com104;
Profound
loi, 123, 130.
pletion,"
est," 132.
and "highThis word is an

is,
^=^1;^,
20; 51,
teh (10,
;
iv.
ii.
19-
15-16
65,
37-
important term in Chinese

philosophy, and
as such,
38, etc.), 160, 227, 251.
Propriety, 95, 116.

Prussia, 313.
commonly
extreme
the
"
;
translated
"the
but Lao-Tze uses

in its
Prying, 126.
Psalmist, 21, 23.
word only
popular
acceptance as "the extreme,"

i.e.,
P'ung-plant, 279.
"highest point," and
Pure, purify, purity, have sev-
also with the negation
"hav"abso-
ing no existence
of "absolute."
lute.")
" in
the sense
eral
Vra
Chinese equivalents
ts'ing (15,
45,
iii.
iii.
39,
ii.
'(See
5, etc.;
7),
168, 208,
218; translated "clear," 104;
Person, 100, 120, 124. (See also " body.")
=^
=^
"pure," 117; "purity,"

tsi7ig (45,
iii.
120.
8),
218
s/ian
(7, ii. 7, etc.

ii.
44.
translated "clearness," 120.
3 etc.; 54,
10,
etc.),
156,
217, 230, 231.
Quarrel
138.
(strive),
100, 108, 131,
Philo, 21, 22.

Pittacus, 292.
==
^ chaijg
20,
(8,
i.
12
22,
iii.
ii.
Plaenckner, 45, 287, 300, 317.

322.
etc.; 66,
iii.
37;
81,
33), 157, 180, 253, 274.

;
Plato, 307
Tao
similar to the
Quiet, 98.
(Cf.
(3,
"rest.")
conception of "ideas," 10;

his ideas, 299.
^=
wâ
heading), 151.
Quipu, 332.
Pleasure, 112.
Positive principle, 119.
Race
3,
horses, 120.
=^ f^ J.^
278.
(42,
i-
20), 214.
Ratzel, 323.
95,
Po-Yang, Prince Positive,
Reality, 122.
Precedence (precedes),
translated
front," 100,
99, 109,
to
"comes
the
Reason, that can be reasoned, 97 is empty, 99 water is near to, 100; of the ancients,
;
=^
25,
131; translated " to lead," 131.

szen
i.
103 104
its
" heavenly "
means,
;
when
obliterated, 105
(4,
;
iii.
15
7,
;
ii.
16;
iii.
66.
ii.
14
67,
nature eluding, 107; the man of reason identified

with, 108-109; one
109; defined as
23, etc.),
153, 156, 184, 252,
who
has,
254. 255-
"the Great,"
is,
Prince Positive, Poh Yang,

278.
2,
109; Heaven's standard
no; one who
assists
with,
338
112; as
absolute
(eternal),
79,
ii.
81,
ii.
21,
etc.),
113; its relation to the
world
in-
147,
170, 185,
152, 157, 166, 167, 169, 172, 177, 181, 183, 184,
193, 194, 197, 198, 200,
all-pervading, etc., 114; the

great,
visible,
114
is
tasteless,
;
etc.,
115
practises
;
202, 204, 211, 212, 213, 214, 219, 220, 221, 225, 226, 229, 241, 244, 250, 262, 267, 268,.
non-assertion,
115
home118
;
ward, the course
of,
superior scholar and,
118;
271, 274.
begets unity, 119; the world and,

121
;
Reason, human,
en's,
12.
12,
14
heav-
120
prognosticating,
he
diminishes
who
same
Reason of the
2-4), 166.
seeks, 121; quickens all creatures, 122 (cf. 114, the

is
= a ^ iM ^ chi tao
Reason's clue, 103,
ancients, 103.
(14, vi.
said of the sage in ch. 2

10);
and
becomes the world's mother, 123 walk in the

;
= j^ =
=
nj]
$ti ^^2
<^^^^
(i4i vi. 16-17),
167.
great, 123;
is
who
cultivates,
very plain, 124; non124

;
Reason's
light, 123.
miyig
(52,
iii.
15), 228.
diplomacy and, 126, if the empire is managed with, 127; is the ten thousand things'
asylum, 128, well versed
130; strives not, 134
like stretching a
in,
Reason's standard, intrinsic, no.

Cf. "selflike."
Reconciled, 136 translated " harmony," 125.

;
and 138; bow, 135

;
TfU
hwo
{55,
i.
48; 79,
i.
i),
233< 271.
man's and heaven's, 136 shows no preference, 137; to

benefit, 138
;
Recuperate, 108.
:=
^ chuen
(22,
six,
i.
3),
179.
282,
286,
295,
Relatives, the
297.
294, 308.
298.
Rerausat, Abel,
(i,
i.
4,
j^ tao
8,
ii.
I, etc.;
4,
i.
i;
Repetitions
in
the
Tao-Tehin
10; 14,
;
vi. 4, etc.;
15,
i.
King,
enumerated
the
iv. 3
16,
i.
iii.
15, etc.;
18,
ii. ii.
i.
footnote, 33-34.
21,
6,
ii.
i.
i.
etc.; 23,
5,
Resolute, 112.
Requital,
112. his
etc.; 24,
3, etc.; 25, 2,
20,
i,
methods
(30,
i.
invite,
etc.; etc.;
i.
30, 34,
etc.; 32,
;
35,
ii.
i.
10; 37,
4, etc.;
= }g h-wan
129.
(63,
ii.
(See also 121-122.)

16),
193.
i;
40,
i.
3;
41,
i.
Requite hatred with goodness,
42,
heading,
i.
46,
i.
i.
4,
etc.; 47,
i,
12
53,
i.
48,
51,
= ^ ^ Xl ^^ tao
1-4),
yue?i i teh
I,
etc.
;
i.
13, etc.;
60,
73,
246.
ii.
62,
65,
i.
Rest, has several Chinese equivalents

:
iv. 3;
77, heading,
i.
3, etc.;
INDEX.
^^^ TO"
2),
X^/i
339
t'ien tayi (31,
195;
translated
iii. i" quie-
Riedel Dr. Heinrich, 46.

River-valley has several Chinese
tude and peace," 113.

"h3^
i.
equivalents
4
;
tsing
(i6,
i.
5,
ii.
26,
=^
Jfl
1),
chiang
(32,
iii.
12
66,
i.
5; 37,
ii,
12; 45,
iii.
4; 61,
198, 252; translated "riv-
ii.
4), 169, 170,
186, 205, 218,
ers," 114, 131.
242; translated "quietude,"
^^ i
^'z (28,
i.
10),
189; trans-
= iC ngan
11),
104,
no,
116, 120, 128.

(15,
iii.
11; 35,
i.
lated "river,"
in.
I
;
-^
28, 39,
8,
kii
iii.
ii.
(6,
i.
15,
ii.
44
9;
i.
168,
201;
104;
translated:
10,
etc.;
32,
iii.
"still,"
and "rest,"
i.
16
41,
ii.
22
66,
= ^ f'ing
translated
115-
115.
etc.),
154,
168,
190, 198,
(35,
12),
201
208,
213,
252;
translated
99, 104,
"contentment,"
13), 202; trans-
"vale" or "valley,"
III,
=^ "comfort," = }g "calm," = M. "calm," ^ ;^

t'ai{i<^,
i.
117.
118,
131,
"
288;
114.
translated "creeks,
lated
115.
i),
Root has two Chinese equiva153

;
tsayi
(4,
iii.
translated tsih
99.
9),
= tR =
lents
kail
(6,
i.
ii.
16,
head-
(25,
i.
184
ing; 26,
4),
155, 169, 1861

:
translated
5n^
109.
iii.
English version
5-6),
100,
104,
ye7i ch'u (26,
186; translated " calmly he

sits,"
no. 2p â)i
sion
(39,
no.
etc.), 208, 2IO.

:
heading iv. 6, English ver;
Return
ing,
= ^ ^ kivH
ii.
to its root, 104.
117.
kan
(16
head-
Roving-plant, 95. Cf. " P'ung.
1-2), 169, 170.
Return home,
103, 106, 108,
in,
Sacrificial celebrations, 124.
= 1^
28,
114, 123.
kîJH
ii.
(20,
iv.
22, iv.
Sages, great, 105.
16; 34,
23), 175, 180, 201.

(14, iv.
^= tE Ws f^*^ kzuî
i.
19-20, etc.; 52,
7-8 iii. 12;
Same. (See "identification.") Sameness, 286.

Saved, 123, 129, 131. ^JC chiu (52, ii. 20
13), 166, 189, 190,
228; transit
=
=
67, v. 3),
lated,
"again and again returns home," 103.
228, 255.
Saviour, no, in.

^-^
Returning, the, 109.
(See also
A chiu Jan
(27,
ii.
7-8),
"homeward.")
188.
iii.
=^
JX.
fan
(25,
15),
185.
Scheffler, Johannes, 25.
Rhinoceros, 122.
= 52
Scholar, 118.
(See also
"mas-
sz' (50,
ii.
n), 224.
ter."
340
^=
-J;
skz (41,
2, etc.)i
i.
212.
Sick of sickness, 133, 319.

Significant spirituality, iii.
Schopenhauer, 22. Scotus Erigena, 24. Sea, 107. See "ocean."

23), 176.
= -^ ^ yao miao
33). 189.
(27,
iii.
32-
(20, v.
Silence (not talk), 98, 119, 125. (See also " taciturn.")
Self has several Chinese equiva-
=^
lents
==
(9,
iii.
^ W^w
43,
iii.
yeyi
(2, iv.
11-12;i.
s/ia)i,
13),
158
lo-ii;
56,
3-4),
translated
"one-self,"
")
loi.
150, 216, 234.
= ^^ =^
(See
"body
s^'
(7, ii. 21,
etc.),
156;
100.
21,
Simple corresponds to various Chinese equivalents
translated
Isz' (7,
"own
i.
self,"
i.
17; 32,
etc.;
57,
ii.
10,
etc.; 73, iv.
= ^ chih = m /
17;
28,
(41,
ii.
36),
213;
translated "simple," 118.

(15.
ii39; 19. iiheading), 168, 174,
I7)> 155. 197" 237. 262; trans-
lated "for themselves," 100;
"of themselves"
or
"of
(7,
it-
189; translated "unseasoned wood," 104; transl'd "pure," 106; translated "simplicity,"
self," 113, 126, 134.

'T*
î^
;
^S2'
shang
i.
16-18), 155
translated "not
= \^foh,
i-
III.
(28,
ii.
22, etc.; 32,

iii.
live for themselves," 100.
5; 37. 1.31. etc.; 57,
32),
Self assertion, 123.
Self-displaying, 108, 109.

tsz^
= = ^
13
;
191, 197, 204, 237; translated
Jfe -5/" (53.
i-
12). 229.
"simplicity," iii, 112, 113,
chien
(22,
ii.
12-
24,
Self like
=@
i.
9-10), 179
ff!^
183.
tsz' jan, is
= ^ SM "simple," = M.
(19,
ii.
115, 116, 126.
15), 173;
trans-
lated
106,
jfI yii (S.

i.
Ch.,
;
vi,
17;
translated
65,
13).
"Independent,"
(17,
iii.
"free,"
105
lated
trans250 "stupid," 95, and

143,
15-16), 172.
"simple-hearted," 130.
Sin, 136.
"Intrinsic," 110(25, v. 12-13),

186.
= i^ keu
Simplicity,
116, 126.
(78,
ii.
8),
270.
113, 115,
"Natural way" or "development," 108, 130

64,
iii.
105,
112,
(23,
i.
3-4;
301
28-29), 180, 250.

123,
"Spontaneous,"
(51,
ii.
297,
Sin Kie-Fou, 314. Solid, opposite of externality,

or thinness, 116. " intensity.")
of heaven, 301.
124.
13 14), 226.
(See also
Sense-gates, 125.
Sextus Empiricus, 320.
= W- heu
Son
(38, v. 8), 207.
Sharp
tools, 115. Cf.
"weapons."
Shu-King, quoted, 14-15, 321.
Sons and grandsons,
INDEX.
^^^ ~f'
341
Paul, 23.
^
'
^sz'
sun
(54,
ii.
1-2),
St.
230.
Strauss, Victor von, 15 footnote,

45, 289, 290,
Soul (animal soul), loi.
293, 294, 298,
i\%
t'oh
(10,
i.
3),
159.
300, 304, 305, 310, 311, 314.
Soul
(lit.
'abdomen
(3. iv.
"
or " stom-
Straw-dogs, 99.
= M fu
= 7^ hi
117;
ach
"),
98, 102, 285.
=^
lp] Is'u
keu
(Cf.
(5,
i.
9-10,
12
12,
iii.
6),
etc.),
153, 154.
151, 162.
Strive, 131, 138.
"quarrel,"
Soundless, 103.
{\i
i.
14), 165.
= -^ chang
iii.
TOO, 108.)
(8,
;
i.
12, ete.;
iii.
22,
Spinoza's causa sui, 12.

Spirit in the sense of spiritual
20, etc.
ii.
66,
29, etc.
81,
13), 157, 180, 253, 274.
beings, 99; transl'd
"mind,"
"spook,"
11,
Su Cheh,
tent.")
293, 299, 310, 316.
translated
SufiBciency, 114, 120. (See "con-
127.
iB$
s/idn
ii.
(6,
i.
39,
i.
= J^
=^
_fc.
tsu
(33,
i.
19; 44.
iii.
2),
etc.; 60,
9, etc.),
154, 208,
igg, 217.
2og, 241.
Spirit, pure, in the
Superior, benevolence, 116.
sense of the
107.
Xl.
shaiig jan
(38,
i.
34-
essential
of existence,
35), 206.
= '^ =
"^^
i.
(See "essence.")
isi'fi^ {21,
i.
Superior justice, 116.
38, etc.), 178.
= _h ^
206.
shaiig
i (38,
ii.
1-2)
Spirituality (spiritual), 97,

III.
103,
Superior man,
(
mz'ao
27,
I, iii.
iii.
8, etc.;
15,
8,
33),
148,
167,
=^
113; translated " noble man," 95.

"F" chiiln tsz' (S.
ii.
M. Ch.
189.
V, 2-3, etc., 31,
1-2, etc,),
Spontaneous, 123.
like.")
(See "
self-
142, 143, 195.
Superior virtue, 116.
Spurious, 303.
==Jl i shangteh
205.
ii.
(38,
1-2),
Stammer,
= ^no
120.
(45,
12), 218.
Standard, 120, " model")
315.
(Cf.
Supple, 135. (See "weak.") Surface not clear, 103.

Suzuki, Teitaro, 46.
= jE chang
State, 302.
Still,
(45,
iii.
12), 218.
Sze-Ma-Ch'ien,
277.
6, 7, 36, 43, 95,
104.
(See also "rest.")

(See "lowliness.")
ii.
Stoop, 128.
r hia (61,
243-
15, etc.), 242,
Taciturn,
= ^ B*
108.
(Cf. "silent.")
(23,
i.
hi yen
1-2),
Stout, 129.
342
Tools, sharp, 115.
Tolstoi, 25, 26.
T'ai Chi, the great extreme, 15.

(Cf.
"Breath.")
Tan, 95, 278. Tanaka, K., 46. Tao, and Brahm, 8

formal," 10
ID
;
Tranquillity. (See "quietude.")
Treasure,
;
viz.,
moral character,
the mean'
317-
ing of the term, 9; as

;
'purely
Treasures, 131, 132.
as the absolute,
similar to Plato's term
"idea," 10;
11; prior to
ified,
two kinds of, God, 13; personthe ancestor,

16,
= W fao =^ ^
69,
ii.
(67,
heading,
iii.
26), 254, 258.
/o ts'ang^ (44,
ii.
6-7),
217;
translated
"hoarded
16
the world-mother,
;
weath," 120.
Trinitarianism, 295.
Trinity, 119; 308, 312. (Cf. 103.)
16, 97,
123
of
;
133; the master, 16, 133; the
author
all
transforma;
^^
z:.
son
(42, I. 9, etc.), 214.
tions, 16
and God, 16
its
per-
(Cf.
" yayiff,"
also
" yin,"
and
sonified, 318; also 282, 286.
"
ch'i,"
"bodiless,"
Tao Teh-King,
6
;
authenticity,
"breath," and "colorless.")
editions of the, 42.
True man,
the, 29.
definition of the, 27;
Taoist literature, 38.
not hurt,
28
Lao-Tze as
= M ^ z^w
202.
Tasteless, 115.
zfeV (35,
ii.
14-15),
Tsiao-Hong, 319. Types, 107. (See also "form.")
Taxes, 135.
= ^ siang
Ugliness, 97.
(21,
i.
23), 177.
Teh
Ts'ing, a commentator, 308.

132.
Tenderer,
(See "weak.")
"delicate,"
Tenderness, loi, 115, 123, 125,

135.
.?&
xvu
(2,
i.
10), 149.
136.
(Cf.
Unexpressed, 116. (See "nameless"
= ^ y^w
52,
iii.
"supple," and "weak.")

(10,
i.
and "ineffable.")
103, 117, 119, 290,
12
i.
36,
ii.
i.
Unity,
loi,
6; 55,
i.
24; 76,
5,
306, 307.
(See "oneness.")
etc.; 78,
3, etc.),
159, 203,
Universe, 283.
228, 232, 266, 267, 269, 270.
Unknowable,
Tetzugaku Kwan,
the
43, 299.
= ^ ^n
259.
133.
(71,
i.
:pu chi
1-2),
Thai-tsou-hoang-ti,
founder of
ad-
Ming dynasty and

unity, 103.
Unlike, 316.
Unlikely, 131, 317,
mirer of Lao-Tze, 320.
Three things a
"trinity.")
(Cf.
Unnameable,
97, 103.
Tiger, 122.
= -^
=
ii.
Unreason, 113, 124, 125. iii. 7-8, /f^ jM / tao (30,

etc.; 55,
ii.
/iti
(50,
12, etc.), 224.
24-25, etc.), 194,
Ti-Shun (Emperor Shun), 321.
233-
INDEX.
343
137
;
= # jl fei tao
229.
(53,
ii.
35-36).
denounced,
(S.
105,
106,
Unseasoned wood.
pie.")
(See " sim-
=^
xi.
i.
116.
Ich
M. Ch.,
15,
etc.
vi.
14;
5; xiv. 13;
10, iv. 20; 21,

;
= ^ ^D
iii.
Unsophisticated, 98, loi.

'û
23, 28,
ii.
i.
18,
i.
i;
chi{i,
V.
4-5; 10,
19,
i;
16, etc.;
38,
2,
i.
13-14), 152, 160.

17, 116, 282.
etc.; 41,
13,
ii.
ii.
20,
i.
etc.; 49,
4,
i.
= ^^% tu
208.
Unvirtue,
etc.;
51,
etc.;
54,
ii.
teh (38.
3-4),
ii.
12, etc.; 55,

ii.
2
ii.
60,
38; 63,
79,
i.
4; 65,
38, etc.;
Usefulness, 107.
Jii
J
25, etc.), 143, 145, 160,
(20, vi. 5), 176.
172, 173, 177, 181, 189, 190,
Utility, loi, 118, 120, 132.
(See
205, 205-208, 212, 222, 225,
" function.")
226, 227, 230, 231, 232, 241,

246, 251, 271.
' '
In the phrase
it
pao yiien iteh "
has been
Vacuity.
Valley.
(See "empty.") (See " river-valley.")
translated " goodness," 129. (Cf. " requite.")

Vital principle, 279. (Cf. "ch'i"
Valley
spirit, 99.
(6,
i.
^= '^W^ ku shan,
154-
1-2),
and " breath,")

Vitality (immaterial breath), loi,
119. (Cf.
Vessel (frequently used in the

sense of
'
'
"breath.")
120.
useful
man
5
;
"),
102,
Vitiation,
risks no,
(See
=^
41,
112, 119.
"danger" and "immortaliv.
ch'i (28,
ii.
29,
i.
18
ity."
45), 191. 192, 213.
Vulgarity, 105.
Virility, 125.
Virtue,
17
the noble
;
man
of
;
Wang
Pi, 303, 317.
reason and, 96 profound, loi; vast, 107; one

perfect, 95
War-horses, 120.
Warlike, 132.
who
cient,
pursues
his
business
suffi-
Wars,
with, 108, 109; will be
=^
^
8),
112, 113.
chiiin (30,
ii.
10), 193.
hi;
is
superior, 116; revale, 118; is good,
Water,
24, 100, 136.

i.
sembles a
121
all
;
=^
7j< shiii (8,
4, etc.;
78,
i.
faithful,
122
;
feeds
156. 269.
creatures,
122
is
gen-
Weak
or weakness, has several
uine, overflowing, etc., 124;
who
will
in
all
its
solidity pos-
Chinese equivalents ifi jeu (76, i. 6, etc

3, etc.)
78,
i.
sesses,
124
(of.
"child");
be combined, 127; pro-
270; mostly translated "delicate"

266, 267, 269,
found, 130; those
who
have,
and frequently used with
its
344
synonymsyb/i
i.
(76,
;
i.
5-6; 78,
tsui,
i.
15-16
62,
i.
i.
3-4
64,
iii.
3-4),
266, 269
(76,
:
and
25-26; 76,
12-13), 147. i5o>

197, 200,
"supple"
i.
19-20), 266.
152, 153, 156, 169,
^ II joh
lish
fl/a
:
In English
135, 136.
201, 204, 208, 209, 211, 214,

i.
(3, iv.
i.
13
36,
i.
11,
225, 244, 250, 266.

lish
:
In Eng100, 104,
etc.; 40,
6; 78,
4, etc.),
97, 98,
99,
151, 203, 211, 269.
In Eng-
113, 114, 115, 117, 118, 119,
= tsui "supple," = "^ shzuai

(76,
i.
98, 115, 118, 136.

20),
266
258;
=^
(2,
122, 128, 130, 135.

"]*
t'ien
hia,
lit.
"un-
translated
135.
der heaven
i.
" (see
Notes 283)
6-7, etc.;
ii,
(69,
iii.
6),
1-2; 13,
iv.
translated "tenderer," 132.
22,
ii.
8-9, etc.; 25,

i.
9-10;
Weakest, 119. (See "weakness."
also
26, iv. 11-12; 28, 29,

i.
8-9, etc.;
i. i.
= .? ^
216.
4-5, etc.;
iii.
30,
118-g;
;
Chi jeu
(43,
i.
4-5),
12;
35.
31,
29-30; 32.
Wheel, loi. (See "carriage.") Widowers, 117, 119.

Williams, S. Wells,
45, 295, 317;
ii-
i- 4-5 37. " 13-14 39. 33-34; 43. i- 1-2, etc.; 45, iii. lo-ii 46, i. 1-2; 47, i.
;
5-6; 48,
ii.
i.
2-3, etc.; 49,

1-2, etc.; 54,
;
iii.
ii.
referred to throughout
the
4-5
52,
Notes and Comments.
42-43, etc.
57,
i.
56,
iii.
37-38
ii.
;
Without
Without
155-
desire, the people, 98.
13-14, etc.; 60,
4-5;
63,
(Cf. "desireless.")
effort, 100.
61,
iii.
i.
6-7; 62, v. 23-24

etc.; 66.
i.
11-12,
iii.
ig-
'='^W\ /
Womanhood,
ch'in
(6, iii.
7-8),
20, etc.; 67,

ii.
1-2, etc.; 70,
1-2; 77,
iii.
20-21),
148,
iii.
(The same
164, 165, 179, 180, 184, 187, 189, 190, 191, 193, 196, 197,
word as " motherbird.") Word, (Tao as Logos), 10, 282. Words, alone extant, 95 have an ancestor, 133. Work, 120. (Cf. "function.")
;
201, 205, 209, 216, 218, 219, 220, 221, 223, 227, 231, 235,
236, 241, 242, 245, 246, 253. 254. 255, 258,
268
World, has two equivalents

our text
in
times translated
some"the em;
pire," 97, 103, 108. 109, 110,

lit.
=^
r!j^t
T^
'cvan zuuh,
(i, ii.
"the
2,
III, 112, 113, 114. 116,
119, 125, 133,
10,000 things,"
V. 1-2; 4,
8,
i. i.
9-10;
i-
120, 121, 122, 123, 124,

126, 127, 128, 129, 131,
12-13;
16,
i. i.
5.
;
6-7;
i.
8-9
7-8
32,
136.
18-19;
i.
34,
9-10, etc.; 37,

ii.
14-15; 39,
3-4; 42,
i.
21-22; 40,
ii.
12-13, etc.; 51,
World-honored, 125, 129. World's formation, the, 107. chung fu, lit. "of
= ^"^
all
INDEX.
things the organisation" (21,
i-
345
(See "positive
Yang, 278, 308.

principle.")
57-58). 178.
World's mother, has two Chinese equivalents
Yea, 106.
B{| luei (20,
i.
5),
174.
(See
:^^~]'-I5 fieri hia mu, lit. "the mother of the underheaven,"

109, 123.
-2.
also p. 297.)
Yes, 106.
(25,
ii.
9-11; 52,
i.
pfU
(20,
i.
8),
174.
(See
7-9), 184, 227.
In English
also p. 297.)
= ^^
mu,
(Cf. 16.)
Yin, 308.
ZL'uh chi
ciple. ")
(See "negative prin-
"^
'''-'an
lit.
" the
mother of the
(i,
:
ten thousand things"

9-12), 147.
ii.
Zoroastrian, 10.
In English
97.
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Lao-Tze and His Philosophy

The Old Philosopher The Fundamental The

Ideal of Lao-Tze's Ethics

Taoism Before and After Lao-Tze

and Confucius, 34-38

Taoism After Lao-Tze,

The Present Edition

Canon on Reason and Virtue

Transliteration of the Text, Chinese-English.

Canon on Reason and Virtue

Notes and Comments

THE OLD PHILOSOPHER.

nation of one of the most remarkable thinkers of

lived in the sixth

century B.C., and

the world the Tao-Teh-King,

ercised a powerful influence

date of Lao-Tze' s birth ^

the third year of

Cho dynasty, which

appellation was -fj^^ (Po Yang), viz.,

ow ia" how," the

pronunciation see page

Other transcriptions are

Err, and 'Rh.

Positive Principle," representing manliness, the sun,

and the South

long-lobed, long lobes being a sign of virtue. But the

people called him simply

situated in the vicinity of the present city of

Lu-i, a town of the third order, belonging to Kwei-te-foo of the

ChUi, the philosopher's native state,

means "bitterness"; means " sufferCity of

" If these places were as mythical as John Banyan's

Society in China, p. 403.

Vox yang see the K'anghi, Vol.

la vie et les opinions de Lao-Tseu, p. 4.

Professor Douglas's method of transcription

Ckujen, Li, K'u, and Ts'u

account of being a place where whetstones were found,

translated "thistle province."

{K'anghi, Vol. 29, p.

^ {Ch'u) means "a bramble bush"

clump means "full of spines, the same time "distress"

a choice of allusions can!

not be had in Chinese names

* * to the authenticity of the Tao-Teh-King

the historical reality of Lao-Tze's

in his famous ^ fg {Shi-Ki), or Historical which were completed in 91 B. C.

For these reasons

present edition as a kind of preface

will splendidly serve as

introduction to the Tao-Teh-King.

and K'anghi, Vol.

See Mayers's Chinese Readers' Manual,

Professor Legge says

uineness of the text can claim to be so well substantiated."^