Escolar Documentos
Profissional Documentos
Cultura Documentos
1974
:^1.^
LAO-TZE'S TAO-TEH-KING
CHINESE-ENGLISH
By dr.
PAUL CARUS
^^am
REQUITE HATRED WITH GOODNESS
LAO-TZE,
63
CHICAGO
THE OPEN COURT PUBLISHING COMPANY
(London
:
Co.)
copyright by
Co.
TABLE OF CONTENTS
PAGE
Introduction
g
17
The
30
Lao-Tze
of the
Tao- Teh-King
42 4^
Lao-Tze's Tao-Teh-King
in
Chinese
49
51
^ilM^I8:^-f-#
^^ii^^
English Translation
Sze-Ma-Ch'ien on Lao Tze
53
93 95
.
.
The Old
Philosopher's
97
139
141
The Old
Index
Philosopher's
147
275
325
INTRODUCTION
^ ^
1A0-TZE,i
J
or ''the old philosopher,"
a Chinese
is
the desig-
mankind.
a small
He was
who
left to
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
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.
differences, obtain
;
the
The date of Lao-Tze's birth^ is the third year of Emperor Ting-wang of the Cho dynasty, which
corresponds to the year 604 B. C. (Li), means PlumLao-Tze's family name, tree. His proper name, i^ (Er),^ means Ear. His
appellation v/as
1
'ffl
(Po Yang),
viz.,
''Count of the
"Tze" resembles
The diphthong
(?
e in
and Duhalde
I.,
p. 248,
lao-tze's tao-teh-king.
;^
his
posthumous
title
was
^ft
(Tan)
long-lobed, long lobes being a sign of virtue. But the people called him simply ^-f" (Lao-Tze), the old philosopher.
He
is
also frequently
named ;^(Lao
and St (Lao Er), the old child, which means, ''he who even His followers, as an old man remains childlike." the Taoists, speak of him as i^Jb"^^ (t'ai shang lao chiin), the greatly eminent ancient master, or simply ;3j;^J^ (t'ai shang), the greatly Eminent One. Lao-Tze was born in ffl/t (^Ch'ii-Jhren,) a village in R#|l (Li-county) belonging to the "g^K (K'u (Ch'u). Abel R^musat^ states province) of the state on the authority of Kwang-Yu-Ki (VI. 15) that:
Chiin), the ancient sire, master, or prince;
"Ch'ii-Jhren
province
is
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'il-Jhren, LaoTze's place of birth, means ''oppressed benevolence"; Z/, the parish to which it belongs, means "cruelty";
K^u, the
ing.
name
of
the district,
"^
He
adds
'
" If these places were as mythical as John Bunyan's City of Destruction' and 'Vanity Fair,' their names could not have been
more appropriately chosen to designate the birthplace of a sage who was driven from office and from friends by the disorders of
the time."
1
A.
4.
2
3
Mimoire sur
INTRODUCTION.
Considering
lence '*
tne
''
*
'
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
common
for
puns are
far easier
Chinese than even in French. Let us look at each name more closely.
ft
{C/i'z'i)
means "crooked"
''scheming,"
sense of the
or,
as a noun,
"a.
bend," then
finally, in the
"false,"
German
Redey
it
and ballads." {K., Vol. 17, p. 12 B; ^. ^. Z)., p. 458.) {Jhrefi^) 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'u-
Jhren 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." means "whetstone; grinding; oppression; danger; disorder." As a verb it means "to grind;
(Zz)
to chide
in
to goad." The name might be translated 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.
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
of trees."
full of
means "a bramble bush" or "a clump As an adjective it means "full of spines, thorns," denoting at the same time "distress"
If
it
and "pain."
we can
"the
translate the
name Ch^u
at all
we might
bramble-bush" or "the state of briars." In addition to all these meanings, the word Ch^u means "orderly; well done;
call
state of the
properly finished."^
not be had in Chinese
What
names
As
Tao-Teh-King and
life, there can be no doubt. Wl^^M Sze-Ma-Ch'ien, the Herodotus of Chinese history,^ has embodied a brief account of LaoTze's life in his famous |g {Shi-Ki), or Historical Records, which were completed in 91 B. C. Sze-Ma-Ch'ien's report of Lao-Tze's life is very terse. It consists only of two hundred and forty-eight words, but is full of interest and very important as the most reliable account that has been handed down to later generations. For these reasons it has been in-
which
corporated in the present edition as a kind of preface will splendidly serve as an authentic historical
See Williams's
S. Z>., p. 94,
18, p. 28
B.
I.,
2About
136-85 B. C.
No.
660,
INTRODUCTION.
But even before Sze-Ma-Ch'ien, Lao-Tze has been mentioned, commented upon, and largely quoted by a number of his disciples, among whom 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
Tao-Teh-King
While the Tao-Teh-King as a genuine production and Lao-Tze's authorship of the book are beyond dispute, 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,
;
I.,
387.
I,
92.
Schott mentions him as a contemporary of the (401-374 B. C), while according to Legge he died 230 B.
4
Emperor Ngan-Wang
is
best
5
C A philosopher on the throne, for he was the King of Hwai Nan and known as Hwai Nan Tze he died 122 B. C.
;
p. 9.
lao-tze's tao-teh-king.
nexion with
times.
Taking
for
name
Er,
i.
e.
Douglas says
on the western frontiers of the empire. His surname, Li, reminds one of the large 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
tribes
also
{^Society
hi 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
;
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.
too
little
it.
1 Other transcriptions are Chau and Chou (Wade). See page 48,
Chow
which, however,
is
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. The term {tad) is a remarkable word.^ It means ''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
'
'
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 \6yo'5. The Buddhists use the
word Tao
as a
synonym
of
(jtiing),
S. D., p. 867.
enlightenment,
Eitel, Ch. D., p. 743.
IK'anghz, Vol.
34, p. 21 B.
Williams,
10
lao-tze's tao-teh-king.
to translate the
Sanskrit
{bodhi^^
of the
tians
employ
it
in the version
New
for the
New Testament
hymn is devoted to the Vdch (latin, iwx), "pervading heaven and earth, existing in all the worlds and extending to heaven." Still another striking parallelism is found in the Zoroastrian creed which proclaims that Ahura Mazda, the Lord Omniscient, had created the world by pronouncing the excellent, the pure, and stirring word {Ahmia Vairyo, Honover), "the word that existed before everything else." The same difficulty which translators encounter in their attempts to find a proper rendering of the term Aoyo?, 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 authe fourth
come
to the conclusion
and most ordinary English analogue for Tao, which is "Reason," would be preferable. 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."
Thus
it
{Ja chwang), the great form, and ')^:% {ta hsiang), the great image^ (Chap. 35). Other expres-
called -j^
"^
{Jiao^^
vacancy,
{chi), noiselessness,
or a void
is
of activity.
1
the Absolute
whose essence
or picture.
not
means image
INTRODUCTION.
concrete being, but abstract law.
former, the absence of
called
latter,
all
II
To
;
characterise the
it
is
(tvii),
or the non-existent
to characterise the
all
generali-
sations,
(Jisii)^
is
of existence
and the Urgrund of German mystics. {hsiang), imThe terms ^, {chwang), form, and age, are commonly used to denote material or concrete forms, but Lao-Tze means pure form, which in his
paradoxical
^iS
mode
of
speaking
is
Kr^
Jt^
(^^ chivang
form of the
formless, or
?!6^^^
image
shape.
of that
In a word,
which has no image, i. e., no concrete '* the form of the formless " means
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
:
liao
IFor chwang see K., Vol. 33, {a. vacuum, or void), ib.. Vol.
is
p, 6
B; for shiang,
ib.
Vol.
22, p. 10
A; for
21, p. 8
11, p. 13
ib.,
B
7,
which no
voice
Vol.
p. 10
for yvH,
ib.,
Vol.
For hsii see K., Vol. 30, p. 2 A. Williams defines hsii (p. 227) 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 0/ 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 {W. S. D., p. 464), ecstasy, trance, transport, which is a favorite term with the Buddhists.
;
for ch'ung,
Vol.
7, p. 8
B.
Compare
The word
chih
is
pronounced
it
.^z^'
in Shanghai, in
Canton
chi.
Mr
tzU.
: '
12
man. The
is
latter
denotes
{^Jhren
man and
called
is
jiM
human Reason
the former
characterised as
^itt {ch^ang tad), the eternal Reason, or tao), Heaven's Reason. It is identified with
the mysterious abyss of existence.
existence
it
^^ i
{t^ien
{JisueTi),
is
called
It is
or Nameless.
all
i.
things,
e.,
is
itself
|ffl^?i^
stii.
the Sourceless,
Spinoza's causa
between the eternal Reason, ch'ang 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 2 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
it
is
the
Way
of
Man
The Way
of
Way
Man
are
They should be
clearly distinguished
Says Chwang-Tze
"The Tao
is
it
requires change,"
which means, the Tao is sameness in difference. The same law produces under different conditions different
results.
The Tao
it is
is
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 (Book VI.)
creator;
p. 306.
replace "Doing nothing," which is a misleading translation, by " Practising non-assertion for reasons given further on.
2
' '
We
3
1
INTRODUCTION.
"If you could hide the world in the world, so that there was 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.)
The philosophy
at the
who
of Lao-Tze, which places the Tao beginning of the world, is the echo of a thinker was engaged with the same problem as the author
of the
Fourth Gospel.
We
God
without
it,
and
right of priority.
son Reason (i. e., to be prior to God " (chapter 4) and, following the precedence of the fourth Gospel, Christians will feel
;
"I know not whose the eternal Reason) can be. It seems
Lao-Tze says
inclined to add
say, ''the
^^nai'^^6'5 r/v
6 X6yo5," that
is
is
to
the Logos,
uncreated,
and
it is
What
The Logos
or
Tao
(i.e.,
prior to
God
it is
The
nature.
eternal
itself in
the laws of
14
LAO TZE
TAO-TEH-KING.
its
"When
the
body
of
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
ever-enduring thing], there
;
Therefore the sagely man enjoys himself in that from which there is no possibility of separation [viz., the Tao] and by which all things are preserved. He considers early death or old age, his beginning and his ending, all to be good, and
joys incalculable?
,
in this other
men
imitate
him
[Ibid., p. 243.)
Human reason, Jhren-tao, or the reason that can be reasoned, tao-k'o-tao, which is contrasted to the ch'ang-iaOf or the eternal Reason, shows itself in
man's interference with the natural course Chwang-Tze says (Book XVII. ):
"Oxen and
heaven-ordained.
of
is
of things.
That
is
When
oxen are pierced, that is called the man-ordained. Therefore it 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
said:
;
(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 heart,
mate Norm of Existence. Thus we between A^"^ {/hren hshi), the human
{tao hsin), the Rational heart
;
and
l^^'v
We
p.
/hren
it'li^'HI^ 'ItlS'it- itm.m.^0 hsin wei wei, tao hsin wei wei, wei ching wei yi,
3,
K^t^m^
yun
human
heart
is
jeopardised;
" ^
INTRODUCTION.
but the rational heart
is
is
I5
subdued [attenuated]; it is 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 to create or 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
genuine;
unified
;
thus
it
all will
:
be well."
Christ ex-
dom
of
same sentiment ''Seek ye first the KingGod and His righteousness and all these
;
life) shall
The Tao
clothed with
is
is
is
not "reason" as
all
we commonly use
:
the term;
religious idea.
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
is is in It
"This
the
Tao
there
and ground in itself. Before there 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]."
It
has
Its root
earth,
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
possessed of a heart.
He
trans-
ist
gefahrvoll, Tao's
Herz
His interpretation of 7^^ //j/, which reflects his theosophical preferences, is against the sense in which the passage is commonly quoted (see the K'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. III., p. 50) translates this same passage "The mind of man is restless, prone (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 "? SForan explanation of the T'ai Chi see the author's article "Chinese Philosophy in The Hon ist, Vol. VI., No. 2.
:
i6
lao-tze's tao-teh-king.
The Tao
is
it is
an omnipresent feature of
world-substance.
a law fashioning
it
and use the term as if it were a synonym of God. Thus Lao-Tze himself speaks of the Tao as 5'C"F*S s/{t^ien hsia mu), ''the world-mother, "^ or tMs^ 2.^ {wan wii chih 7?mj ''mother of the ten thousand things,^ {chihi), {isung), the ancestor, and and calls it
"the author of no element of falsehood" (Book V.). Besides, he calls the Tao "the great and most honored Master" (Book VI). {.Ti'), God, only Lao-Tze mentions the word {wan wu tsung), 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 {Chen-Tsai)^, have coined a special designation fi a term which is the common i. e., the True Ruler,
Chwang-Tze speaks
transformations in
of the
Tao
as
all
whom
there
is
H^^
appellation of
1
God among
Chapter
52.
i.
Chapter
SChapter
who has
4
For tsung see K., Vol. 11, p. 6 B; for chiln (supreme; one land; king; lord; master; a title of respect), /^/V., Vol. 8, p. 6 A.
70.
Compare
the note to
word
4.
hChen means "true, pure, real" (^K., Vol. 24, p. 32 B, IV. S. D., p. 15), and Tsai, "ruler, responsible master" (A'., Vol. 11, p. 9 A, IV. S. D., p. 941). The character Chen is composed of the signs "upright" and "man," the character Tia/ 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.
UPON
the Tao,
Lao-Tze
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 of their own fill themselves with water. Thus the Tao 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. Virtue, according to Lao-Tze, is simply the imitation of the Tao. The Tao acts, but does not claim it begets and quickens, but does not own it directs and arranges, but does not rule.^ The sage will not make a show of virtue, of benevolence, of justice, of
;
propriety;
his virtue
He
will
make no
all
ply imitate in
In a word,
^^2!.^h
{wu ming
1
chill
the nameless or
See Chapters
unnamable Tao.
2
78, 66, 8.
Chapter
10, 51.
Chapter
38.
i8
lao-tze's tao-teh-king.
Thus, according
to
in the world, as a player does on the stage ; he endeavors to bring about artificial conditions
who
;
he
who
fail
is simply |ffi (wu-wei),^ not doing." Non-action making, or **not acting, not or wu wet cannot mean inactivity, for it is with LaoTze a principle of action. He never tires preaching I^^Wj (j^^^ ^^ wei),'^ i. e., to act non-action; he
and virtue
man
acts resolutely"
and he assures us (chaps. 37 and 48) that (w wet er wu pu wet), ''through Wo fc >P
Lao-Tze's propositions ''to act non-action" and "to accomplish everything by non-action," appear
paradoxical, but his idea
is
simple enough.
He who
attempts to alter the nature of things will implicate himself in a struggle in which even the most powerful
creature must finally succumb.
them or trying
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
dam down
into the
and there
kind.
The same
ern, but
is true of the social conditions of manLao-Tze requests the government not td*gov-
simply to administer.
in-
development
Chapters
of their people,
and
1047.
etc.
INTRODUCTION.
ence, or, as the
ig
French
call
it,
know
The
ple
is
less laws
the less
The
artificial
will
be
and prosperity.
;
;
Lao-Tze's principle of '< not-acting" is accordit is simply not acting a part not doing things in an artificial way it is not forcing the nature of things. The term {wu wet) is best explained by its synonym ^S^ {7vu yii), i. e., '* being without desire." Man is requested not to have a will of his own, but to do what according to the eternal and immutable order of things he ought to do. It is the surrender of attachment to self, and the utter omisingly not inactivity
;
^^
sion of
culiar
y^^ {j'hren
tad),
i.
e.,
of
and particular Tao of oneself and following the course prescribed by the eternal Tao, {ch^ang
^^
tao).
It is, briefly,
not
''
tion,"
and
by which wu-wei
\s
dis-
"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 any;
;
thing.
ises
It
him.
When
the perfect
it
not retain.
Thus he
is
things
;:
20
i (wu-wei)
It
is
leads to
;f[
(ip'u) or
g-
(/isu /isi'n),
emptiness of heart, to
{ch'mg), or fgj^ {ch'ing-c/mig), and {ch'uti) purity, to (^/^^^), righteousness, to .^ {su), plainto
{chUi), sincerity
ness, to
JM.
{cheti), truth, is
of
Lao-
Tze*s ethics
tersely expressed
J^'^^<?;/
the sentence
?S
lil fiS
(/^/^
Recompense hatred
his ethics as
with goodness."
(^fuh k7vei),
(Chap. 63.)
^8S
K (/^^O^
<:he,
'Tevert-
We read
reverting
RMM^Wf
rest.
(A^
the Tao's
movement;" and by
There is no idea (except perhaps the ideas of simphcity and purity) on which Lao-Tze dwells with more emphasis than upon the ideal of pacification, which he calls {ch't?tg), stillness,* and {ngan), {p'ing), (/W), i. e., peace, equanimity, and ease.^ (Chapter 35.)
is
homeward
meant
IFor /' and /' see K., Vol. 18, p. 2 A and W. S. Z>., pp. 710 and 711; for hsu, K., Vol. 30, p. 2 A IV. S. D., p. 227; for chz'h, K., Vol. 33, p. 20 A IV S. D., p. 68; for ch'ing, K., Vol. 20, p. 25 B and 27 A; W. S. p. 995; for , ch'nn, K., Vol. 20, p. 26 B; IV. S. D., p. 783; for cheng, K., Vol. 33, p. 14 B
;
;
for
sii,
A'..
Vol.
27, p. 4
Vol. 27, p. 4
W.
S. D., p. 15.
;
tsing, not
A; for kwez
(to
return
B;
p. 38 A.
See
also
W.
3See Chapters
4 5
A'.,
Gen.
iii. 19,
Psalm
xc.
3,
Eccl.
iii.
20; xii.7
See Chapters
For ngan see
20, p. 15
Vol.
'
11,
p. 5
for Vai,
Vol.
A.
Compare W.
shelter "
S. D.,
and
pp. 620, 701, 848; the character nga-n "woman,' signifying the contentment
'
of being at home, which is the place where a woman is sheltered. P'ing (representing scales in equilibrium) means ease, tranquillity, satisfaction, and
Vat
is
pery;
(2)
composed of "water," and "great," denoting: (i) that which is that which is in abundance; and (3) that which moves without
slipfric-
INTRODUCTION.
21
The
different
Western people, the energetic children of the North, are accustomed to. Nevertheless, there are remarkable 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
'*
The Bible
"He
characterises
to
God
maketh wars to cease unto the end of the earth; he bow and cutteth the spear in sunder he burneth the
;
And
on earth,
"Be
still
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-PIatonist, the
Gospel.
Philo calls
in the sense of
tion,
God ocTtoio^, the non-actor, not being passive but as absolute existence,
i. e., a state of ease. Thus n;an is peace as opposed to strife; p'i^gequilibrium, as opposed to an unbalanced state t'ai, smoothness, as opposed
;
to irritation.
22
LAO-TZE
TAO-TEH-KING.
is
i,
Indeed, ''activity
to fire" {Leg.
;
as natural to
3),
God
as burning
is
all.,
but God's
it is
ertion
it
is
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, anarovojxaGro^ nai ig {wu ming). apprjTO?, which is the same as
or quietude of soul
is
Any-
for troubled
:
Chwang-Tze says
;
"Sadness and pleasure show a depraving element in virtue 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 level while, if obstructed and not allowed to flow, it cannot prebeing an image of the virtue of Heaven. serve its clearness Hence it is said to be guileless 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 this is the way to nourish the spirit." Heaven
;
;
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.
mourning, anxieties,
any of
these,
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 common people, is the main-spring of action.
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
rest,
O my
soul."
of heart,
^ji^ {Jisil hshi), i. e., emptiness reminds us of the poor in spirit. Lao-Tze insists on faith as much as St. Paul, say"
The
Taoist term
ing
He whose
no
"God
"When
am weak
then
is
am
strong."
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: m^'^^Z ^-mm^^yK^mZ {sha?i che wu shati chih; puh shan che wu yih shan chihf) ''The good I meet with goodness; the not-good I
is
meet also with goodness!" (Chapter 49.) Since genuine merit can be accomplished only
through non- assertion, the condition of greatness
is
24
lao-tze's tao-teh-king.
modesty or lowliness.
abhors self-exaltation.
As the water
that benefits
all
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 words of Isaiah (40, 4):
shall exalt himself shall
;
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."
'
'
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 Scotus Erigena in his book De divisione naturcE, 519 D, declares
cially the Mystics,
ogies to
'
'
Deus in unum colligit omnia et ad se ipsum iyieffahili regressH resolvitur." [God gathers all in one and resolves them in
'
'
Himself
in
an ineifable regress.]
Master Eckhart's sermons contain many passages by Lao-Tze so especially his praise of the virtue of simplicity, which he
;
calls Eiiivaltekeit
(edition Pfeiffer,
II.,
recommendation of quietude and rest, which he calls rouwe {ibid. 601, 4) the importance which he attributes to unity which he calls eineheit {ibid.y 517 L), and his identification of the highest height with the deepest depth of humility {idid.y 574, 22 and 26).
INTRODUCTION.
25
There is no doubt, the Taolsts 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, says
:
"
Wir beten
'
Es
gescheh',
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', Ihm selbst mein' Augen beide zu."
;
indeed were
God
not rest
I'd turn
Tolstoi. 1
exercised a strong influence on speaks of non-action, le non-agir. Labor, in his opinion, is no virtue labor is useless,
The Tao-Teh-King
He,
too,
nay, pernicious, for labor, such as keeps men too busy to leave them time for thought, is the curse of the world. Most of us, says Tolstoi, have not time for the
rushed.
consideration of truth and goodness, because we are An editor must arrange his journal, the general organises his troops, the engineer constructs
Eiffel tower,
men
an World's Fair,
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,
not laboring.
Thought
26
lao-tze's tao-teh-king.
the energy of
is
useful
way.
we need
abandon all exertion and become calm. 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,
Taoism with
He attrib-
utes
all
now
The conscious discrimination between good and evil, the studied wisdom of the age, the prevailing method of teaching virtue which does not make men good, but
merely induces them to be hypocritical, the constant government with the affairs of the people are the causes of all disorders. His ideal state would be a return to the paradisial innocence and simplicity, a society of simple-minded people who seek their happiness at home. (Chapter 80.) There are many more remarkable passages in the Tao-Teh-King, such as the trinity in unity (Chapter
interference of the
42); the preservation of
;
him who
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 63) ; that the son of heaven (viz., the king or empe-
INTRODUCTION.
ror)
etc.;
27
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
* *
is
to thinking.
The
Jhren),^
the
man, |g
it,
who
is
also called
^-^
the
{chiin
the Truth-Man,
i.
e.,
man
of truth or the
true man.
The human
limit,
It
without
spirit goes forth in all directions, flowing on reaching to heaven above, and wreathing round the
earth beneath.
all things,
name
is
"Divinity
(in
Spirit.
only the path of pure simplicity which guards and preserves the When this path is preserved and not lost, it becomes one
;
and
in this ethereal
amalgamation
of
it
acts in har-
mony with
"There
common
saying,
'The multitude
;
men
consider
;
those
who
tial
Therefore simplicity
is
is
which there
no admixture
It is
not impaired.
we
call the
who can embody simplicity and purity whom True Man." Sacred Books of the East, XXXIX.,
he
P- 367-
An
Man
is
given by Chwang-Tze in
'
Book
VI.,
'
where we read:
few;
"What is meant by the True Man ? "The True men of old did not reject
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;
; ;;
28
lao-tze's tao-teh-king.
loftiest
made wet by
it
it
they
their
so
was
that
by
and reached the Tao. 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
of feeling their
own
insuffi-
Their peculiarities
were natural to them, but they were not obstinately attached to them their humility was evident, but there was nothing of un;
reality or display
about
it."
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
fire
in
Book XVII.:
'
'
who
is
drown him
him
injuriously
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 is tranquil equally in calamity and happiness that he is careful what he avoids and what he approaches; so that nothing
neither bird nor beast can hurt him.
; ;
INTRODUCTION.
can injure him.
29
is
Hence
it is
said
'What
heavenly
is
internal;
is
human
is
external.'
"Virtue is in what is heavenly. If you know the operation of is heavenly and what is human, you will have your root in
is
Ibid., p. 383.
The sage
above death
he
is
"Death and
life
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: ^^St fr actus illabatur or bis, impavidum ferient ruifiae.'*^ 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.
ideas are expressed by
(I.,
The same
ode Integer
vitce
22) in
LAO-TZE
is
commonly
is
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
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 evidenced by the numerous quotations, mostly in verse, which are commonly introduced with the word JJ5[ {ku),^ ''therefore," which may be translated "for it is said." T'u-T'au-Kien, a commentator (quoted by
Stanislas Julien,
1
p.
the
passages
Williams,
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-
He
mankind.
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
granted
;
We
(see chapter 15); they were hazy and lacked clearness, yet they were suggestive, and the ideas which
words suggested to him, he is inclined to attribThe 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
their
ute to them.
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
lao-tze's tao-teh-king.
man
of
many words
is
soon exhausted.
In this connexion he quotes (ch. 5) doggerel, probably a proverb of his time: Chinese a
"
How
soon exhausted
is
And should we
The
which (as says the commentator T'u-T'au-Kien) LiehTze attributes to the mythical Hwang-Ti, the Yellow Emperor.3 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 earth. But how much more significant these homely
verses
mother
The
the desireless
who
man
ternal appearance
reference to a popu-
three caskets in Shakespeare's Merchajit of Venice. The quotation in Chapter 2, which sets forth the
ence nese
is,
more than
in their
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
3Lieh-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 assijgnecj to 2697 B. C. See Meyer's Ch. R, M., Nos. 387 and 225.
INTRODUCTION.
''the high and the
33
;
low" means altitude ''much and 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.
little "
means
quantity, etc.
Some
27j 29, 39, 44, 54, 73, and in 78, are simple enough
quotations, such as those in chapters 13, 14, even the remarkable lines
The
first
three lines
in the
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 inclined to believe that they were either written by the
Chapters
author of the Tao-Teh-King himself, or adapted by him through a slight change in words to their present use, for it is more than probable that the author of the 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-
how could he in his younger years have abstained from expressing his sentiments in verse? Moreover,
etry,
Tao-Teh-King prove
:
51, partly repeated 77- The verses " Blunts its own sharpness " etc are quoted twice, 4 and 56." Quarreleth (or striveth) not " is repeated with variations in 8, 22, 66, 81. "Attends to the inner, not to the outer, abandons the latter and chooses the
Here is a list of the repetitions in the Tao-Teh-King " Quickens but owns not, works but claims not," 2, lo,
,
in
34
that he
was inclined to quote sayings of his own. However, one of Ljao-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
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.
Taoism is at present, and probably was from time immemorial, certainly long before Lao-Tze, a religion of China. But it is not the only religion it is one
;
Buddhism and Confucianism. There is a rivalry between Buddhism and Taoism, for Buddhism and Taoism present many similarities but between Taoism and Confucianism
nised.
is
former,"
17,23.
48.
55. "One who has reason has nothing to do therewith," 24, 31." If princes and king could keep reason," etc., 32, 37. " With non-diplomacy he takes the empire," 48. " Closes his mouth and shuts his sense-gates," 52, 56. "Thus he becomes 58. world-honored," 56,62. "Therefore even the holy man regards it as difiSis
"This
"He
" He whose
makes mars,"
that
"Asserts
no faith,"
3, 37,
non-assertion,"
30,
Stanislas Julien, a
German
translation by
Neumann.
INTRODUCTION.
35
name of Taoism. simply speak of the antagonism that obtains between the two sages and their moral maxims. While % (Lao-Tze) endeavored to reform the heart of the people without moralising or fussing, and left all externalities to fate, '^'f (K'ung-Tze) or
that are frequently practised in the
We
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 of life. While Lao-Tze was self-reliant and almost
solitary in his
way
of thinking,^
represented paternalism.
against governing, Confucius was a monarchist and a regulator of affairs in their details, endeavoring to extend 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. rVie wanted wisdom, not scholarship Confucius wanted scholarship and hoped to gain wisdom by learning. Lao-Tze wanted simplicity of heart, not decorum Confucius expected to affect the heart by the proper decorum. Confucius
; ;
schooling, but
raised
in freedom.r/
could be but
1
Under such conditions it was natural that there little sympathy between Lao-Tze and
Chapter 20
is
36
lao-tze's tao-teh-king.
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-
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
The Taoist
madman
of
Ch'u
who rebukes Confucius for his ostentatious manners the old fisherman who lectures him on simplicity; and
the robber Chi wdio criticises his views on ethics. ^
The last-mentioned
seems
remarks.
leader of
few further
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
Legge,
p. 221
ff.
S.
;
B. E.,
357
192
ft.
ff.
INTRODUCTION.
37
one can accompHsh. 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
tors is the greatest merit
men.
Chwang-Tze,
its
own
has
its
own
principles.
He
only
who
applies
them
as
each case can be sucHe looks upon the virtuous and unvirtuous cessful. man of Confucian ethics as an artificial distinction which has no value and is rather a hindrance in real
suits the peculiar conditions of
life
one prince who followed his maxims lost As to principles, however, even robbers must adopt them in order to be successful. Says
;
at least
throne and
life.
Chwang-Tze
"What
profession
is
its
principles
That
that he shows his bravery that he is the last to quit that he knows whether (the robbery) it shows his righteousness may be attempted or not shows his wisdom and that he makes a Without all these division of the plunder shows his benevolence. 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 the it follows that the scholars (viz., are not good are many; Confucian literati) benefit the world in a few instances and injure it in many."
;
the
first to
enter
it
38
lao-tze's tao-teh-king.
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
!
is
no popular book,
;
author, the old philosopher gained, nevertheless, the universal admiration of the masses but it is nat-
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
ural that the people's
God on
earth. Pro-
prominence under the government of the recorded that the Emperor Ching (156-143 B. C.) issued an imperial decree that Lao-Tze's book on the Tao and the Teh, on Reason and Virtue, should be respected as a caninto
"Taoism came
dynasty, and
Han
it is
onical book or
Ji'i7ig,
hence
its title
Among the Taoist literature, the books of ChwangTze are the most philosophical, while the Book of Rewards and Vximshments {Kan- Ying-P'ien) diXid the Book of Secret Blessings {Yin-Chih- Wen) 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-P'ien are illustrated by stories that bring
INTRODUCTION.
39
home
been the teacher of Buddha, and the Buddhists reciprocated by inventing other legends to prove that Buddha had been the teacher of Lao-Tze. In order to make these claims good they had, however, to alter their chronology, and this is the reason why Buddha's life dates considerably further back according to the Northern traditions than is warranted by the original
historical records.
Later Taoists became engaged in the search for life, the transmutation of baser metals They were someinto gold, and similar aberrations.
the elixir of
China on account
common
people,
priests
who never
failed to
as soothsayers
and astrologers.
When
in
Han
dy-
the
Duke
of Pei,
took pos-
was greatly aided by Chang who opposed the last successors of the Ts'in dynasty but when peace was restored Chang-Liang
Liang,
;
A descendant of this hero in the eighth generation became the patron of the Taoist sect. Mayers (in his Chtfiese Reader's Matihimself to the study of Taoism.
ualj I.,
translated into French by Stanislaus Le Livre dcs Recompenses et des Feines, etc. Paris and London. 1835. For a good account of both the Kan-Ying-I^ ten and the YinTzU-Win see Prof. R. K. Douglas's Confucianism aud Taouisvi. London.
1889.
Pp., 256-274.
40
lao-tze's tao-teh-king.
"He
the
to
is
modern province
reputed as having been born at T'ien Muh Shan, in of Chekiang, 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 and meditation, he steadfastly declined
the offers
wished
to attract
made him by the Emperors Ho Ti and Chang Ti, who him into the service of the State. The latter
Retirsovereign ennobled him, from respect for his attainments. 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
Tze
a mystic treatise supernaturally received from the hands of LaoThe later years of the mystic's earthly experience himself.
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
as having been conferred
In A. D. 748,
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.i The Mongol emperors were also liberal patrons who have continued until the present day to claim
the headship of the Taoist sect.
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
infant or youthful
member
of the family,
is
C.
Du Bose
and Demon.
New
York.
1887.
INTRODUCTION.
4I
"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
;
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.
e.,
(i.
hereditary Taoist
The present emperor respects the rights of the Pope and makes all his appointments of new deities or new titles conferred upon Gods
head
of the Taoist sect,
whose power
is
based
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 representative of Lao-Tze's philosophy of the present day. Bose informs us that the scenery of his rural palace 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
;
many
of
which are very remunerative, investments being made by written document with official seals. What a contrast between Lao-Tze and the *'vlcegerent 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.
CONCERNING
'
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-ivang-^en 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-shayig-kong was handed down through Kieu-yo, a sage of the kingdom of T'si.
Each
of
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 Kuan-^en containing 5,630 words. The text VVa7ig-;pi
(the
commentary
of
ac-
cording to others under the Tsin), contains 5,683 words, and in certain editions 5,610 words."
Chao-Hong
tions of the
Tao-Teh-King.
literati.
The
to
present text-edition
is
ISee Stanislas Julien, Lao Tseu Tao Te King, p. xxxiv., where he Lao Tseu Tsi Kiai (ed. Sie Hoel), Book III. fol. 10.
INTRODUCTION.
43
[Lao-Tze's Tao-Tch-King, commented by Wang Pi, edited by Uk^, published by Suharaya, Tokio.] Two volumes.*
[Lao-Tze's Tao-Teh-King, commented by Su Cheh, edited by Kiyama, published by Shozando, Tokio.] Two volumes.^
\^Lao-
Tze Exj)ou7ided.
By Nishimura,
shobo, Tokio.]
4-
text-edition with
^i^ii^lS
^^^M
fr^S^f7^^
i.
Lao-Tze's Tau.
the Philosoph-
Teh-King.
e.,
ical Institute.] 2
etc.
Lao Tseu Tao Te Kiytg. Le livre de la voie et de la vertu, Par Stanislas Julien. Paris. 1842. (Chinese-French, with comments.)
5.
in
The
life
by
nl^lrs (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
matik, pp.
appears in his Anfangsgrilnde der Chinesischen Gram1 1 i-i 15. The sole liberty taken with Gabe-
IWang 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
ZMemoire sur
Paris, 1823.
44
LAO-TZE
TAO-TEH-KING.
{p^^ng) to
{f^^g)y^
which obviously
words.
is
in consideration of
The first translation that was made of the TaoTeh-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
is
it
now superseded by
Julien's edition
the
first
by Professor Stanislas
is
still
Julien.
very carefully 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 Annales du Musce Guimet, 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
Stanislaus Julien's edition antiquated.
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. As Chalmers's booklet appeared
Chalmers's translation
first
it is now out of print, and I could only with difficulty procure a second-hand copy. James Legge's translation, which appeared in the
in a limited edition,
1 Feng means "to meet unexpectedly" (Williams, S. D., p. 158), while p^eng is " a species of rzibus or raspberry, growing sporadically among hemp"; also described as " a weed that the wind roots up and drives across the wastes." Williams spells p'anga.nd fflftg.
Not being
in possession of a
copy
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
With
its
many
additions in parentheses,
a loose
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-Tze 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.
in his conis
very bitter in denouncing Stanislas Julien especially. Alexander's main contention is to translate the word
Tao by God.
For the present translation
I
myself of the labors of my predecessors, to whom I hereby express my gratitude publicly. Most valuable
proved to be Prof. Stanislas Julien's work. Five dictionaries have been used, (i) the Syllabic Dictio7iary of the Chinese Language by Prof. S. Wells Williams, (2) The Chinese Dictionary in the Cantonese Dialect by Ernest John Eitel, (3) Kwong Ki Chin's English- Chinese Dictionary, (4) Chalmer's Concise Dicof all has
and
(5) the
orginal K'anghi.'^
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
lao-tze's tao-teh-king.
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
young Japanese student of the University of Chicago, and especially to Mr. Teitaro Suzuki, a young Buddhist of Kamakura, 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
all
the char-
ruggedness of
its style.
inal in a readable
was to reproduce the origform which would be as literal as the difference of languages permits and as intelligible to English-speaking people as the original ought to 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 the original would warrant. Stock phrases which are easily understood, such as, ^* the ten thousand things," meaning the whole world or nature collectively, have been left in their original form but expressions which without a commentary would be unintelligible, such as *'not to depart from the baggage waggon," meaning to preserve one's dignity (Chap. 26), have been replaced by the nearest terms that cover their meaning.
translator's ideal
;
The
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
book
everybody to
fall
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 J8@^. 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
a sufficient
its
improvement upon
publication.
work that the number and demerits is very limited. In handing the book over for publication 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
of its merits
for there is a
need
of a
the English-reading public to appreciate the philosophical genius and the profound religious spirit of
48
LAO-TZE
TAO-TEH-KING.
the latter
loo.
If
it
were transcribed, after the German fashion, lau, it would For these reasons no change has been made
The Rev. Mr. George T. Candlin of Tientsin, China, whose advice was solicited in matters of pronunciation, writes that the vowels of all the systems that follow Wade adopt the continental pronunciation of vowels. However, o sounds somewhat like oah, and ozi 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., inyV lejnre, 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 otj. The fact is, if you listen to a Celestial you hear distinctly the "three letters/, h, and r combined into one but the r predominant. Jen = "'man,' is hardly to be distinguished from the English word 'wren'; j'eu "'flesh' is nearly 'row,' i. e., to row a boat. Bwi Jhrou yio\i\di be right, as "there is a suggestion of both a/ and an /;." The Greek spirittis 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 Dictionary of the Chinese La7tguage 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 the rising tone, |' the departing tone, and |. the and the lower monotone
'
;
J 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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SZE-MA-CHaEN ON LAO-TZE.
LAO-TZE
(Good
ble land).
was born
Man's
in
the
hamlet Ch'u-Jhren
(Grinding
Bend),
Li-Hsiang
Plum).
humous title Po-Yang (Prince Positive), In Cho he was tion Tan (Long-lobed).
the secret archives as state historian.
charge of
Tze on the
rules of propriety.
[When
*<The
men
of
whom you
still
if
if
you
Their
extant.
If
a noble
man
I
finds his
drifts
but
like a roving-plant
observe
he were poor.
sumes an
Sir,
attitude as
Let go,
your proud
many
tion
All this
of
no use
to
96
you, Sir.
lao-tze's tao-teh-king.
That
is
what
have
to
communicate
to
is all."
Confucius
left.
[Unable
to
saying
<' I
know
f!y, I
know
that
know
can run.
for the
one could make arrows. As to the dragon I cannot know how he can bestride wind and clouds when he
heavenwards
rises.
To-day
saw Lao-Tze.
Is
he
virtue.
His doc-
aims
in self-concealment in
and namelessness.
of his
life.
Lao-Tze resided
Cho most
When
he
officer
I
Yin-Hi said
my
book
and
of
two parts
in
odd words,
which
of reason
virtue.
Then
No
I.
'T^HE REASON
not the
eternal Reason.
The name that can be named is name. The Unnameable is of heaven beginning. The Nameable becomes
Therefore
it
said
is
found
will
The
spiritual of the
world
is
sound.
bound
name.
it is
Their sameness
is
called a mystery.
Indeed,
uality
Of
all spirit-
it is
the door.
2.
SELF-CULTURE.
all
When
in the
world
understand beauty to be
When
all
un-
gS
lao-tze's tao-teh-king.
For
the easy, are mutually definitioned.
The The
difficult,
The sound,
man
abides by non-assertion
his instruction.
When
them
He
it.
He
works
it.
3.
is difficult
to obtain
keeps people
committing
theft.
man when he
fills
their souls.
He weakens
their
Always
He
act.
When
nothing un-
governed.
4.
SOURCELESS.
its
Reason
its
is
empty, but
it
use
is
inexhaustible.
In
profundity, verily,
own sharpness,
radiance
dust."
!
Will
its
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.
Heaven and
holy
to
them
The
man
exhibits no benevolence
to
unto a bellows
It is
empty; yet
it
collapses not.
It
forth.
is
!
[But]
"How
A
soon exhausted
And should we
not prefer
On
6.
walk?"
*'The valley
not expires,
'tis
Mysterious mother
called
by the
sires
loo
lao-tze's 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
lasting.
And why
On
man
comes
to the front.
is
He
preserved.
not because he
own?
For
8.
EASY BY NATURE.
Water
in
it
Because
it
men
shun, therefore
is
near unto
For
For a
giving,
When
In words, goodness
quarreleth
Therefore,
it is
not rebuked.
lOI
9.
PRACTISING PLACIDITY.
full,
alone?
wear long?
protect
it.
fill
its
own
To accomplish
Heaven's Way.
WHAT CAN BE
DONE.
em-
He who
Through
attention
By
purifying,
by cleansing and
faults.
he can be unsophisticated.
feeds them.
He
claims not.
He He
He
acts but
is
This
called
profound
II.
virtue.
wheel's
that
Clay
is
moulded
its
into a vessel
and on
which
non-existent [on
hollowness] depends
I02
LAO-TZE
utility.
TAO-TEH-KING.
cutting out doors and winis
the vessel's
By
dows we build
istent
utility.
non-ex-
[on
the
Therefore,
able,
it
when
is profit-
is
the non-existent in
them
useful.
12.
**The
The The
five tastes
human eye will blind. human ear will rend. the human mouth offend."
man
He abandons
LOATHING SHAME.
What
is
Favor humiliates.
bodes awe.
This
is
its loss
meant by
bode awe."
What
I
is
have a body.
?
When
I03
PRAISING
THE MYSTERIOUS.
it;
its
We
its
name
is
it
Colorless.
We
it
;
listen to
name
is
Soundless.
its
We
is
not grasp
name
Incorporeal.
Thus they
which on
obscure.
are
a unity
its
surface
its
depth not
returns
home
to
non-existence.
This
is
image
of
the imageless.
struse.
This
is
In front
its
beginning
is
not seen.
In the rear
its
end
is
not seen.
By
stood.
holding
is
fast to the
Reason
present
This
15.
Those
of yore
becoming
On
understood.
therefore
I
be understood,
intelligible.
I04
How
Like
sing a river.
How
reluctant!
How reserved! How elusive! They reHow simple! They reHow empty! They resemtroubled
waters.
Who
the still?
waters clear?
Who
by
quicken
He who
filled.
keeps
this
is
Reason
filled,
is
not anxious to be
Since he
not
therefore he can
grow
i6.
and
see
them
Now
homeward returneth
It signifies
the
Return according
eternal
to des-
tiny
means the
eternal.
Knowing the
means
enlightenment.
sions to rise
;
Knowing
ComRoyal
Broad means
royal.
means heavenly.
Reason
105
means
lasting.
of the
body implies
no danger.
17.
SIMPLICITY IN HABITS.
Where
Where
them
they praise
them.
Where
;
still
them
and where
still
it is
pise them.
''If
For
said
your
faith
re-
ceive no faith."
How
they accomplish
we
are
When
Reason
is
obliterated,
we have
benevolence and
tion appear,
justice.
When
filial
we have
When
we have
19.
RETURNING TO SIMPLICITY.
saintliness; put
Abandon your
and the people
justice;
I06
LAO-TZE*S TAO-TEH-KING.
will return to filial devotion
and pa-
gains;
no longer
for
exist.
which we deem
said
:
cul-
Therefore
it is
**Hold
fast to that
which
will endure,
Abandon learnedness, and you have no vexation. The ''yes" compared with the ''yea," how little do
they
differ!
dreadless!
How
their desolation.
Alas!
it
its limit.
The multitude
in
of
men
They
I
are as though
alone remain
couraging omen.
not yet smile.
am
like
Forlorn
am
I,
O, so forlorn
I
It
appears that
may return home. The multitude of men all have plenty and I alone appear empty. Alas I am a man whose heart is
!
foolish.
107
am
I,
O, so ignorant
I
Common
I
people
alone
am
dull.
Common
Desolate
like
alone
am
!
confused, so confused.
am
I,
alas
Adrift, alas
one who has no place where to stay. The multitude of men all possess usefulness.
alone
am awkward and
I
a rustic too.
alone differ
"Vast
form
And Reason's
Is
nature
How
How
How
It
how
obscure.
Whose truth is ever sure, Whose faith abides for aye From of yore until to-day.
Its
It
name
is
without cessation.
Whereby do formation? By
know
that
it
this
same Reason
io8
lao-tze's tao-teh-king.
22.
HUMILITY'S INCREASE.
And the crooked shall be straight. The empty find their fill. The worn with strength will thrill.
Who Who
comes
for all the
have
little
shall receive.
will
have much
have
to grieve."
and thus he
is
distinguished.
and thus he
fore
excels.
in the
no one
The saying
recuperate,"
of the ancients: in
''The deficient
will
is it
Verily,
23.
To be
taciturn
A cloud-
Who
If
causes these
man
be
much
Rea-
Therefore one
who pursues
Reason,
is
of
iden-
OQ
with virtue.
is
his business
with loss
When
identified with
;
when
virtue
fully
'*
and when
he forsooth joy-
embraces
loss.
He whose
24.
TROUBLES
IN [THE
EAGERNESS TO ACQUIRE]
MERIT.
A man
not walk.
A man
astride can-
self-displaying
man
cannot shine.
self-approving
praising
man cannot
be distinguished.
self-
man
self-glorying
man
is
cannot excel.
and
like
tem which
There
is
Being that
all-containing,
which pre-
How
calm
is
How
incorporeal
Alone
it
it
not change.
a risk,
Everywhere
mother.
know
not
its
name.
Its
character
it
is
deI
fined as Reason.
call
it
When
obliged to give
I call
a name,
the Great.
I
The Great
the Evasive.
I call
The
the
Evasive
The Distant
Returning.
no
Earth
lao-tze's tao-teh-king.
'*
Reason
is
great,
is
Heaven
is
great,
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.
and
rest is
mo-
man
in his daily
he calmly
it
But how
chariots?
is
the empire.
vassals.
He makes
is
light of
it
and
He
27.
THE FUNCTION OF
SKILL.
track,
lack,
rack.
not,
Good
man
is
men,
no outcast people.
He
is
always
Ill
good saviour
This
is
of things,
for
things.
man
is
is
man
He
is
who does
who does
may be
prudent,
This
28.
RETURNING TO SIMPLICITY.
*'Who his manhood shows And his womanhood knows Becomes the empire's river.
Is
he the empire's
will
river,
He
And home he
**Who his brightness shows And his blackness knows Becomes the empire's model.
Is
Of
And home he
"Who
knows
his
his
fame
And guards
Becomes
Is
shame
For
And home he
turneth to simplicity."
112
lao-tze's tao-teh-king.
By
no harm.
29.
NON-ASSERTION.
in
When
make
it,
mars
it.
One who
:
it,
said of beings
man abandons
pleasure,
he
BE CHARY OF WAR.
He who
methods
His
Where
good man
acts resolutely
He
ven-
by
force.
He
is
arrogant
it
reso-
13
This
is
called
Un-Reason soon
31.
ceases.
QUELLING WAR.
among
tools,
Even
and
Therefore he
who has
rely
on them.
residing at
The
the
left.
superior
man when
home honors
When
Arms
man's
them.
are unblest
tools.
is
He
con-
men.
He who
enjoys the
his
slaughter of
men
will
Reason, so long as
able.
remains absolute,
is
unnameprinces
Although
its
If
pay homage.
Heaven and
of
earth would
But as soon
nameable.
as
Reason creates
order,
it
becomes
turn acto stop.
Whenever
the nameable in
its
know when
By knowing when
to stop,
114
lao-tze's tao-teh-king.
To
illustrate
it
compare
to streamlets
and creeks
in their
course to-
wards great
33.
rivers
clever,
but one
who
enlightened.
others
is
who
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
for their
is
refuses
them
not.
When
its
merit
it
accomplished
it
assumes
Lovingly
Ever
desireless
it
can
The
home
to
it.
It
can be
not
make
35.
*'Who holdeth
Form,
will
come
in quest
II5
how
at,
It
has no
flavor.
;
When
looked
there
is
when
listened to,
its
there
However,
use
is
inexhaustible.
36.
That which
[first]
expanded.
[first]
That which
been
is
surely been
strengthened.
That which
is
about
is
[first] raised.
That which
[first]
endowed.
This
is
an explanation
and the
strong.
:]
As
become
acquainted.
37.
ADMINISTRATION OF GOVERNMENT.
themselves be reformed.
to
but
would
restrain
them
by the simplicity of
the Ineffable.
ii6
lao-tze's tao-teh-king.
of lust.
be
rest,
be blest."
II.
38.
DISCOURSING ON VIRTUE.
is
Superior virtue
virtue.
un-virtue.
Therefore
it
has
Therefore
assertion
serts
has no virtue.
Superior virtue
is
non-
The
when no one responds to 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 proit
stretches
its
and
faith,
and the
beginning of disorder.
Quick-wittedness
is
He
abides in the
dis-
Therefore he
II7
39.
From
**
life
have been
And
in-
Such
**
is
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
who can
their death
prevent?
forsooth,
is
imminent."
rest
as their foun-
dation.
The
II
lao-tze's tao-teh-king.
Those who have become a unity are neither anxious to be praised with praise like a gem, nor dis-
like a stone.
40.
AVOIDING ACTIVITY.
is
**
Homeward
Weakness
Reason's course,
is
Reason's force."
Heaven and earth and the ten thousand things come from existence, but existence comes from nonexistence.
41.
SAMENESS IN DIFFERENCE.
Reason he enand sometimes
of
When
of
deavors to practise
When an
Reason he
it.
will
sometimes keep
lose
When
Reason he
it
Were
it
would as Reason be
says
'*
:
insufficient.
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 The
II9
The
largest vessel
is
The loudest sound is not speech replete, The greatest form has no shape concrete."
Reason so long
able.
as
it
remains hidden
is
is
unname-
good
for
imparting and
completing.
42.
REASON'S MODIFICATIONS.
unity; unity begets duality; duality
trinity begets
Reason begets
begets trinity
things.
;
and
The
plies gain,
What
teach also.
;
The
but
strong
I
shall
43.
UNIVERSAL APPLICATION.
The
est.
v^rorld's
Non-existence
I
the impenetrable.
Thereby
tage,
comprehend
of non-assertion the
advanin the
world
who
120
lao-tze's tao-teh-king.
44.
SETTING UP PRECEPTS.
which
is
<'Name
or person,
more near?
is
more dear?
?
Gain or
loss,
which
is
more sear
leadeth to squandering,
inviteth plundering.
**Who
is
Who
knows when
no
vitiation,
GREATEST VIRTUE.
But
its
The
But
greatest fulness
its
emptiness-checked.
work
^s
The
MODERATION OF DESIRE.
When
When
the world
is
with-
common.
No greater
No
greater
No
121
content-
ment
is
always content.
47.
*<
The
world's course
prognosticate.
The heavenly Reason The further one goes, The less one knows."
Therefore the holy
contemplate.
man does
he has knowledge.
yet he defines
He does not see the things, and them. He does not labor, and yet he
completes.
48.
FORGETTING KNOWLEDGE.
He who
who
ish
He
non-
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 who
uses
diplomacy
is
not
fit
49.
TRUST
IN VIRTUE.
The
I
families' hearts
I
The good
the bad
also
good [throughout].
122
LAO-TZE'S TAO-TEH-KING.
faithful
I
The
meet with
;
faith
the faithless
also
meet with
faith
The holy
ises his heart,
man
He
fix
universal-
upon him
all
their ears
and
treats
them
as
children.
50.
THE ESTIMATION OF
is life
;
LIFE.
is
Going
Three
forth
coming home
;
death.
men
that live
Now, what
life's intensity.
is
the reason
It is
because they
live
Indeed,
of his
life,
who
when
sol-
rhi-
no place where
to
find
is
51.
NURSING VIRTUE.
all
Reason quickens
Therefore
The
forces
complete them.
is
among
virtue.
23
by no one commanded,
Therefore
it is
it is
forever spontaall
neous.
said that
Reason quickens
tures them,
completes
To quicken
virtue.
52.
make but
is
not to
called profound
When
When
that he
is
who knows
his mother,
knows
is
in turn
who
quickened
end
of
he
is
not in danger.
When
in the
end
of life,
he will
but
when he opens
the end of
life
his
mouth
affairs, in
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-
53.
GAINING INSIGHT.
little
If
have ever so
knowledge,
shall
I
walk
It is
must
124
lao-tze's tao-teh-king.
great Reason
is
The
fond of by-paths.
When
the palace
is
to carry sharp
Surely, this
is
un-Reason!
54-
THE CULTIVATION OF
is
INTUITION.
*'What
well planted
is
not uprooted;
By
What's well preserved cannot be looted!'sons and grandsons the sacrificial celebrations
cultivates
Who
genuine.
Reason
Who cultivates it in his house, his virtue is Who cultivates it in his township, his virtue is lasting. Who cultivates it in his country, his virtue is abundant. Who cultivates it in the world,
overflowing.
his virtue is universal.
By
By
By
By
How
Reason.
do
know
is
such?
Through
55- THE SIGNET OF THE MYSTERIOUS. He who possesses virtue in all its solidity
is like
unto a
little
child.
Venomous
reptiles
do not sting
25
Birds of prey do
He
know
the
is
relation
his virility
strong.
Thus
his metal
grows
to perfection.
whole
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
this
un-Reason.
56.
One who
talks
He
He
own
sharpness,
dim
his
own
radiance,
his dust."
Thus he
sible to enmity.
He
is
accessible to loss.
He
and inaccessible
honored.
to disgrace.
126
LAO-TZE'S TAO-TEH-KING.
57.
SIMPLICITY IN HABITS.
;
With
with
crafti-
army
How
do
know
that
it
is
so
Through Reason.
The more
restrictions
in the
the state.
The more
there
is
cunning and
skill,
man
says
practise non-asserI
of themselves reform.
love
become
right-
selves
of
become
have no
desire,
58.
ADAPTATION TO CHANGE.
is
Whose government
perous.
Whose government
!
is
Misery, alas
alas
!
rests
upon happiness.
Happiness,
catas-
underlies misery.
?
trophe
It will
is
not be prevented
What
I27
What
is
This be-
immemorial.
Therefore the holy
strict
man
is
is
moderation,
If
it is
is
said that
it
must be an early
habit.
an
If
early habit,
will
noth-
there
is
nothing that
limits.
If
limits,
modcalled
This
long
comprehension
60.
this is the
To Way.
life
and
HOW TO
Govern
fish:
If
a great country as
is
its
ghosts
Not only
will its
but
its
its
gods
will not
harm
the people.
its
Not only
holy
will will
men
also not
harm
128
lao-tze's tao-teh-king.
6i.
Thus
a great state
will
conquer
will
conquer great
states.
purpose of conquering
conquer.
more than
to unite
and
no more than
;
but that
both
may
stoop.
62.
PRACTISE REASON.
is
It
is
Reason that
With
If a
beautiful
sell.
With honest
man
be bad,
why
appointed
the jade table [of the ministry] and riding with four
horses,
is
sitting still
Reason.
Why
this
Reason
Is
it
not,
I2g
sin-
it is
Therefore
it
is
world-
honored.
63.
CONSIDER BEGINNINGS.
Make
Make much
the
Contemplate a
a great thing
difficulty
it is
when
it is
easy.
Manage
when
small.
difficult
undertakings necessarily
man
to the
greatness.
his word, so
As one who
he
to
keeps
whom many
many
necessarily encounter
difficulties.
Therefore, the
holy
man
regards everything as
difficult,
and thus to
64.
What
still
is
still
kept quiet.
easily prevented.
What What is
scant
is
easily broken.
What
exist.
is
still
easily dispersed.
Regulate things
The
from a tiny
rootlet.
raised
130
lao-tze's tao-teh-king.
of] clay.
by heaping up [bricks
thousand miles'
He
not.
that
makes mars.
He
not
;
make
therefore he mars
He
The
people when undertaking an enterprise are always near completion, and yet they fail. Remain careful
to the
end as
in the
fail in
your enterprise.
Therefore the holy
man
desires to be desireless,
He
home where
He
thousand things
in their natural
development, but he
65.
THE VIRTUE OF
who were
SIMPLICITY.
The
ancients
people
they intended
thereby to
If
make them
simple-hearted.
people are
difficult to
govern,
it is
because they
the country's
is
To govern the country with smartness curse. To govern the country without
smartness
He who knows
also a
is
model
Always
to
know them
it is
Profound
Verily,
it is
far-
reaching. Verily,
it
to everything reverse.
But then
131
66.
That
be kings
rivers
is
hundred valleys
due
Thus
when anxious
to
be above
When
man
He
no harm.
him without
Because he
strives not,
no
one
in the
67.
but
resemble the
Now a man
would
is
how
ure.
The
first is
called compassion.
The second
is
called
economy.
in the
The
third
is
come
world to the
;
front.
The compassionate
;
can be brave
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
lao-tze's tao-teh-king.
they discard
economy and
are generous
if
they dis-
be vic-
and
in the
defence firm.
to save
He who
who
cels in
excels as a warrior
is
not warlike.
excels as a fighter
not wrathful.
excels in employing
men
is
lowly.
This
is
This
is
called comply-
69.
withdraw
This
is
called
No
enemy!
When we make
we had
light of the
enemy,
it
is
almost as though
sion].
lost
our treasure
[compas-
Thus,
if
sure to conquer.
133
70.
DIFFICULT TO UNDERSTAND.
to understand
My
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
am
not understood.
few,
and thus
am
distinguished.
man wears
bosom
his jewels.
71.
to
elevating.
Not
with-
sickness.
of sickness
we can be
is
out sickness.
is
not sick.
is
Because he
sick of
sickness, therefore he
72.
not sick.
If
Do
then
it
Do
not
make
When
it is
not
made wearisome,
himself but does
be wearisome.
man knows
He
Thus he discards
134
lao-tze's tao-teh-king.
73.
DARING TO ACT.
;
Courage,
age,
if
if
cour-
Either of
sometimes
beneficial,
sometimes
harmful.
**Why
't
is
by heaven
rejected,
?
Who
"
man
also regards
it
as difficult.
it is
sure to
It
sure to respond.
It
summons
not, but
comes
of itself.
works pa-
Heaven's net
but
it
is
vast, so vast.
It
is
wide-meshed,
loses nothing.
74.
OVERCOME DELUSION.
how can
they be
If
frightened by death?
If
we make people
[still]
fear death,
if
would
venture to rebel,
we
seize
them
for
capital punishment,
who
will dare?
kills.
There
is
Now
to
who kills is taking great carpenter who hews. If a man of the great carpenter who hews, he
135
75.
The people hunger because their superiors consume too many taxes therefore they hunger. The
people are
are too
difficult to
;
meddlesome
therefore
difficult to
govern.
in-
light of
therefore they
make
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
When
he
and
stark.
The
trees, are
When
Thus
of
The tender
life.
who
in
arms
is
When
a tree has
grown strong
doomed.
The
tender
HEAVEN'S REASON.
Is
The high it brings down, the lowly it lifts up. Those who have abundance it depleteth those who
;
bow?
are deficient
it
augmenteth.
136
lao-tze's tao-teh-king.
Such
is
Heaven's Reason.
It
depleteth those
deficient.
who
Man's Reason
is
not
so.
He
world?
the
man
of
Reason.
man
merit
it,
and
TRUST
is
IN FAITH.
tenderer and more delicate
than water.
There
is
place.
no one
it.
who does
sin
makes
his,
We
Him who
As king
of the
79.
When
a great hatred
reconciled, naturally
some
How
137
those
assists the
80.
REMAINING IN ISOLATION.
let there be aldermen and mayors who are possessed of power over men but would not use it. Induce people to
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
and
customs
sight, the voices of the cocks and dogs would be within hearing, yet the people might grow old and die before they visited one another.
81.
True words are not pleasant; pleasant words are not true. The good are not contentious; the conten-
138
lao-tze's tao-teh-king.
The wise
the
The holy man hoards not. The more he does for others, the more he owns himself. The more he gives to others, the more he acquires himself.
Heaven's Reason
is
SZE-MA-CH'IEN ON LAO-TZE.
,sz'
835, [ssu]
hiang
189, (hsiang)
county,
'ma
W
ir
Sp^_
(^/^z')
k^^h^'^^,{ch'u)
('[of] the
f
fsien
Jam^y,U^n)
'Iz
Si8, village,
286, {jdn) a
^r" 340,
Records
the old
y^
'
Jan
man,
HjL qIt^
1079, (jf^A)
indeed.
Hsz^ 1030,
[tzYi]
philosopher
iplfc
II.
chw'en
119, a
tradition
tfy;
520,
the
Plum
^^
^^^
fcf[
j/i/' 763,
gentry.
name
'w/a 571,
'>A
Ear.
B
id^
"Y^t
^4'^
yiteh
1
His appellation
[was]
130,
says:
i
/|l|
P<'^i'
707,
Prince
1^^
7a^
'^^2'
yang
-y^x'
508,
The
old
^;v
pant
|-*
764,
[By
his]
posthumous
1030, [tzu]
philosopher
title
^g*
,<rA^38,
[was] one
tan
849,
the
Long lobed.
In the state of
4g
-Wp
^1^^
'<:/'
94, [of]
Bpl
/Ml
'^' 436, [of] the thistle
Plenty
'i'/rfz^
^J
hien' 201, [hsien] province,
7 I*
755,
[shou)
he was in charge of
iiy^
522, [of]
grinding
^^
archives
142
lao-tze's tao-teh-king.
>KK
'^
jjr
jl
mouldered.
^S
;KS
lp ^yi
indeed.
/?^;4
921,
342,
(/i<)
Alone
their
-^
III.
./i-'/
(<:/")
5^
3^
;^j
'^'ung 465
Ft?
Confucius
)
ijj'^w
1083,
words
"jfSl
shih^ 768,
,<r/itK
went
to
"HT "M
*TO
47,
[chou)
of
O
^Xf*
'^^^'"^974. [ch'ieh)
Further,
the superior
nn
jij^
7'(i
1042, [u>en)
consult
7/ 520, on ceremonials
J^,
^<B>
'Vt;
Jb^
,jiii8, with
'/tf
/t-A
872,
when obtaining
i^^
.TZ*
508,
the old
.^'^ 342.
MO tis
[tse]
4 O
philosopher.
fl4
H||
IV.
then
.^
.""y*-
'/^ 508,
The
old
^|g
he rises;
7'ji;'
1030,
(/"z??)
philosopher
:
yK
^^L.
P",
t'-'^'-
7'^7,
[when] not
obtaining
EZf
,~Y*i
872,
1030,
(/zzJ)
You,
of
sir,
^
^
Bit
j^lS
jz<'
817,
(^/iM<?)
whom
759. time,
(/J^)
^!l
.*
^^
1083,
you speak
tseh, 956,
then
ZJUC.
-
'<:/^38,
the ones
(ir/i/;
"^^
,p'ang
3^&
plant
7^/511, he
is
,^'/342,
these
^^
SjJ
carried about
^a
J^3
286, [jSn]
men
and
wanders.
>
125,
and
their
>p^
bones
Ji-ingioj, [hsing)
>Bt
.^^
|1^
^'^/'!,454, (^')
VI.
^VJi 1060,
I
.-l'/rt/358, {chick)
altogether
Fl
'/
278,
have
jfaw
1041, [win)
heard
TRANSLITERATION
Ij^
/-/;/ 53,
143
(r///V/:)
{chih)
it,
g^
/// 358,
all
^^
]Er
4^?ir 524. a
'-^w
good
wu
1059,
have no
(>'/)
434.
merchant
(j/j<?k)
^^
treas-
:>'///.
1092,
use
^B ^R
Hg*
^T.
'jpL
--*-
//m
736,
deeply
*^J*i"95o,
conce
urell"^
as
if
^
^^ ^^
Ik
yii
1 1
18,
to
7^.' 1030^
/^'^' 53.
(^^ii) 2)
)
f
yi/z.
296,
(viz.,
J^^ ('^'^"'/^
Q // ^
.
house were]
empty. empty
su]
person
fitiin 418,
The
-^
3El '^
.w?< 1060,
sage
mt
l>^ /fcl
V278,
i^ao' 326,
communicate
(/r)
virtue
[in]
FY
^ung 1146,
/
582,
countenance
<-?
'''s's'
1030 [tzu) to
^9^'
you
[and] outward
mien
^H*
-''^'''''
^gi
jo/i, 296,
resembles
^^^
PjJ
pl^
V in this way,
j/;z' 762,
(jjm)
J^
j^
4j
120,
the stupid.
^-^ 719,
'z
(^''^)
and
'-^'w
445. [chu)
[tzii]
Let depart
the
Vj2' 1030
sir's
jL
'^'''"<^465.
'tsz
'<:^i 53.
'uk)
(vi^-.your)
j
^*
^*
Confucius
1030'
(/si;?)
,^/rt(7
3C8, [chiao]
haughty
'/^'
445, (/;')
departed.
g^
many
wishes,
fcpM
to//' 1054,
He addressed
younger
,to
909, [your]
1
yuh,
2''rt/*
139, (jy)
Hp
fM^
^''''.
727.
1125,
(-s-^)
colors,
4M
HO ^
^^A,
130,
saying
'^^'^^ ^32,
The
birds
ffi
>
and
-S*
^wu
1060, I
intentions.
^W BI
HB
know
they
.'^'z
342, (<:/")
These
144
LAO-TZE
T AO-TEH-KING.
"Pf
''
'k'o 425,
y one can
'm
.
"^'ii 1119,
The
I
fish
"/? '
.1VU 1060,
"tK
know
they
^joei 1047,
make
7^
j^t
Afc
.^'''^''53.
('^^"'^')
^"^
.isangg^i, arrows.
X.
.'^'/342, l^^'')
P^
<rA/' 60,
((r/iz7j)
With reference
'<^
[r
12,
swim.
^
^e
Pi
j'iii8.to
5-/<i<''
756,
1060,
The beasts
I
RB
/^
o"
567,
the dragon
I
Fl
nftl
^H
.<^''"'
^2*
53,
('^/'^'^'=)
^w ?<
1060,
know
they
"^
RC
.tot
'H.
.'^'^342. [chi]
HP
^t
can
chi
fi'i
f)2>^
[chih]
know
"^^ "3^
T,j,2,
[chi) his
jhing 772,
y?/^
155.
[shS7tg)
bestriding
^t
^g*
"Pff '
7.s-^ 961,
^^ ^g
jffjj
the wind
[and] clouds
*:J'"^ 1 142,
Irh
719, (rrr)
and
425,
)
>-
r
one can
'jArtw^ 741,
ascending
J^ ..A
PjP
/zVw
897,
Heaven.
^K
lyl
ywv!.
^wez 1047,
make
nooses.
r^
Aiiu 1060, I
[chin) at the
'wang
t/2
1044,
^^
/'^' 398.
present
1 1
12
R
M
^'
^1
7V//.
293,
C;'^)
day
fj
jf
,c/j^ 38,
ones
/cit-n'
385, [chien)
saw
Vrtc 508,
the old
philosopher.
^w^/ 1047,
make
-^
>lol
flying
O
/''342,
(c/i!/)
[Might] he
Jun
566, nets.
t..y' 1112,
be like
the dragon?
7^<?/ 136,
For the
Sg
/'"'.? 567,
'chi 38,
ones
^Q*J^'i07S,
[query.]
TRANSLITERATION.
XI.
XIII.
145
^^
,lao 508,
the old
g3
^>
^4'
.>^w 472,
^''ir'
The
frontier
3L
V^
Jg
philosopher
546, oflScer
.-y^'w
811,
practised
!>''
102,
,^
-i-.
.,..
>^ z
f-Yin-H'i
180, [hsi)
)
^O^^A. 871,
'SL
/''i''342,
p^
^
doctrine
J'z/^A 1 130,
said:
His
^^ JM
-^/<7/i.
209, (/ij/ao)
3^
^^
are going
/278, in
,yin 1103, to
withdraw
g
^^ ^^
^^\
J^h
ts' 103 1,
(z-s^)
self-
'yin
103,
concealment,
[and] not having
urge
1059,
t""'^S 600,
name
me
compose
K^^i
1047, consists
f/iz/ 90, to
^S
jg
w'
1062,
aspiring after.
f^shu
774,
a book.
.'^^ 437,
[chu]
He
sojourned
jfc\
y-^^
j^g^
(...)
^ ^
Q
^_^
.^^-
47.
(^^-) in^the^state of
^^'
Jg
.A.-762,
/&/4i3,(^/)foralongtime
Luiuj.
^
^Q
.^S
^
'C'o
/IvVw' 385, [chien]
He saw
saged]
^
/y
tJl
f"^
philosopher
[pre-
'z 612,
,
.
thereupon
BE|
.<:/?^
/Ml
47,
[cJiou]
of
"3^
'^^'"
9,
composed
book
J^
^S*
.<^'4z
53. [chih]
of
.A;^ 774, a
.j-^waz*785, the
decay
/^
j^fi^
1^
it
and
a latter
consequence of
he departed
^M
^5
JH"
./'/<f;z
690,
part
^'
^4^
,
'-i-'.
445, [cJiii]
(c/izVi)
*>'^ 1083,
discussing
^'"" 60,
and came
to
tao 867,
Reason
Virtue
^g
146
LAO-TZE
fhi'^l, [chih) of
z" 282,
TAO-TEH-KING.
^*
he departed,
'J^
Jct*
'/t'445, (tVi'w)
the concepts
^^
T^l
Jl.
bh*
^jy^
"
I
'wu
knowing
his
[place]
thousand
fi'i
342
((t/^z)
^TT
j^j^i^
1121,
and some
;
S2t'
817
(j/z^)
where
z^
Srt
^^Q.^/!^
106,
he died.
Irh 719,
(i-rr)
and
508,
The Old
Philosopher's
1^
103' (^"")
tao' 867,
Reason
[and] Virtue
i^
Pj
ming
600,
The name
'k'o 425,
that can
teh, 871,
(/^)
;^ ming 600,
fhing{\o\) Canon.
be named
not
^p
B* 'shangj\\, Former
./// 136,
is
/^
l>^
ch'ang
i^
jning
600,
name.
II.
^
**
^^
^^'
879.
Not-having
jyz'A,
1095,
Chapter
i.
-C^ ming
600,
name
heaven
chayisr 22,
^/^ /zV
j[2
/^'
897, [is]
879,
^-3,,
and earth
{tzii)
f77 884,
Realising
^
Up, o
fhi
'5/fz'
of
761,
II 1 3,
(s^/'?)
the beginning.
/^
'jvV/
Having
T^^ao'
o
867,
be reasoned
Ba
(Chapter
2c'aw'
1040,
[is]
the
ten
thousand
O0\ zuuh^
i.)
1065, things
148
lao-tze's tao-teh-king.
^
o
fhi
53, {tzu) of
but
-Q^ 'mu
J|^
z"
281, different
600, [in]
V.
III.
^^
ming
name.
^Mr ku'
434, Therefore
740, eternally
*
'e^ ch'ang
ness,
=@
is
^
^K^yii
I/]
'z
fhi
53, [tzu)
it
1 1
39, desire
^
o
Men 2^1,
"
{hsicen)
my s,iery
The
278, thereby
^^ "^
^7
,/fzV^
231,
[hsUen)
of
mystery
(^2-2^)
JaL fKi
342, its
yui'
114, again
J^
/rT
y^ o
'
yz/ij^w
231, [hsiien) a
tery.
mys-
^^ chung'
having
'^^y^'
]/]
139. desire
"/^
,<:/zz
53, (/^z^) of
||H fizvan
P^
^
jj:j^
|g //
"^
IV.
'
879,
'r/z'
721,
22,
J
Chapter
2.
.^^ fhajtg
These
JaW
two
^
same
^ ^shan
"TT
(Chapters
1-2.)
/zz"a'
[one's]
person
^^ o
Wze
38,
things
[are] the
jm fung 933,
jHj ch'uh
^/zV.z897)
98, in origin
183, {hsid)
In the world,
TRANSLITERATION.
149
1 1
y^ fine 358,
[when]
all
/j* '>7>^
13,
existence
^
aa '/^V 586,
V^
,c:///
^2t7z
1059,
[and] non-existence
{hsiayig) tually
beauty
mu-
^^ o
duced.
/za;z 614,
z',
^^ gs 'w/z
,s^'
^zt/6'V
1047, acting as
586, beauty,
Hg
The
difficult
^
[there
jyi*
/fQ fiiang
mu-
^&
zt^z^'
1063, ugliness
^
o
//f'2>/^
are perfected.
^^
JgJ
ch'a72g 27,
Vzt^a;z 937,
The
long
II.
7^
all
.^/zzV 358.
[When]
j[^
o
know
j^
"JT
.>^ao 324,
/zza'
The high
^fe shan'
PI
*X^
.C-/ZZ
752, goodness
/fQ
>--
,siaf2g
mu-
^^
^zf/z*
1047, acting as
^^
Itlr
^
[there
.j'z'/z
1 1
00.
Tone [and]
^^
4*3
^jj
^
^^ PI
</^^' 1"^!,
not
goodness
,sia7ig 790,
./stc'o
5/za/z' 752,
254,
p5 / 278,
_^
only.
monised.
/.s'zWz 981, (r/z'zVvz)
^IJ
-^
III.
*H *"
(Chapter
2.)
Slang
..9ZZZ
790,
{hsiang) mutually
{^
826, follow.
ISO
LAO-TZE
TAO-TEH-KING.
IV.
VI.
shf 762,
{ssii)
[-Therefore
/'
|->l*
278
773,
2t M^ ^^ ;r/z
|]]J
742
{sheng-)
He
produces
719, {err)
and
3^5/^aw^
(5>^rw^)
the
holy
^
^
fjj]
i^7i7, not
'j'zw 1 1 13,
y^ jdn
286, (y^w)
man
^^ o
he owns.
j^
^z^y/z
1047,
He
acts
3J|^ww
1059, not-
and
^^ jvei 1047,
doing
>f\
not
(J5z/)
^
^^ o
-
.<^>^z
>j^
o
761,
he claims
shr
JiX
Mng
He
practises
717, not-
J^
.
,<:/^'^V;^
77, {ch'eng)
he accomplishes
y\\ ^fu
g
;0
^
^5
x/"
153. not
'^''^" ^^'^>
^^ dwells.
^
lljL^
^^
zt^-aw'
^fu
.^^'^'
142,
Forasmuch
1040,
The
ten thou-
sand
zi'uh 1065, things
/.9o/z
*[S
^0^
'I'p
\^
1005, arise
TRANSLITERATION.
151
tV
879.
III.
>
,sayi 723,
Chapter
3.
^
^^
g. '^^
^^
jchang
22,
^
\Z,
,ngan
.
620,
,
Keeping
,
at rest
[that
which
able
is]
g
;^ ^^ *^J
^^ -^%
"f^
,;^,^
.is 717,
Not
741,
shang' skang'
Jit'e/t
{hsayig) exalting
)j\
/f\
^sz'w
197,
{hsien)
the
,/// 717,
not
worthy
'5/*76i, (55^^) causes
Bi ^mm
]7fN
597, people
IV.
J^ shV
emu'^
762, (^sz^)
Therefore
t^
"*'^-
^chang
J[^
^78
773,
"
S5 ^^ J^
prizmg
shang'
j-iyi
(5//r^)
the
holy
286,
/JN
,^z/ 717,
Not
O/z) man
^^
I3i
kzveV
''^'^'^
484,
^
j'^.
fhi
<:;i/'
53, {tzu) of
59, {chih) the
(/z5/V)
^^'^'
^^ difficult
govern
^H
o
/f/z,
ment
/zrt
872,
53,
(/')
to obtain
Jf^
(/^//)
227,
empties
[the peopie's]
-^
fhi
of
jHl =*^
c/zV 342,
their
^^
Icp
causes
]^
Jal
fills
p^
^ j^ ^
Rg
o
1047, to
commit
M^ 70
IhI
(Chapter
3.)
/?
/ao' 868,
theft.
t:/{V
342, their
152
chV
lao-tze's tao-teh-king.
j^i-^
then
is
5S
t^^
J^^^'ioi^^g
366. strengthens
^It
^tt^z/
1059, there
nothing
y^
j'rj
kuh
454, bones.
59, ((t/z/^)
governed.
1^
^
E9
..S,
fltv
it' 879,
1^
SHE
761,
(.S5z^)
he causes
5^" 836,
Chapter
4.
^ ^wm
597, people
fhang 22,
^te/w 1059,
.zf w 10159,
not
Not having
^^
}tfl
/o' 867,
Reason
109,
-f^
'sZtz
He
causes
fh'ung
i^t'sung) [is]
empty,
^^ J'u
4?ri
.^'^^'
nn
knowing
and
employing
j7/?z^'
149,
in
^^
7f\
V/z<?
ones
^
p
<^'^'
53.
(^'-??<)
it
^^
/p
/zjx'<3,
259, apparently
[it is]
^T jS
312, to dare
to act,
,^z^ 719,
not
^zt//z 1 047,
.J7>?^ ^^ o
11
06,
exhausted.
(jf'/^)
indeed.
^3
^j'z^^/z
13 1,
Profound
[it
:^ //z^
^S, zvdi
fflfib
224, (/z^O
Oh
it
1047,
[When] he does
lU.
^~
'
^37'
(^^^^)
resembles
^zfz/
1059, not-
^a
V/
(Chapters
3-4.)
z*^'w,
1040,
1065,
sand
(jx-z^)
j^ ^zt'^V 1047,
doing
W^ zuuh^
things
TRANSLITERATION.
153
^^ f^i 53.
{tzic),
of
{ch2i7tg)
shui'j'Sti,
whose
102 1,
the ancestor.
^^ fsu7ig
j^
(z^?;^)
1030
(/^z^)
son
[it is].
H^
.
sia?ig'
/s'o'
792,
[hsia7ig)
It
1004, It blunts
342, its [own]
302, sharpness.
seems
to
be
*^
// 880,
'n',
,<"/i'z'
God's
^^jui'
o
Ifii^
j^
^^
.c/iz
53, [tzu]
Ay^ 5zVw
'
"^^
[own]
^ J'an
o
/z"
879
1060,
22,
T^n
'If'
/'fz*^^
254, It harmonises
j-t
'
,c4y
Chapter
5.
.irZtV
342, its
[own]
light.
^^ fhang
-^
_
Jzzvang 478,
^
IpI
_
^
"H'^
fling 933,
It identifies it-
self
,<:/zV
with
J^ Y^
/z 227, Emptiness's
yi^-^i^^ 1 149.
function.
342, its
[own]
I.
K&
^P
-tjh
/'zV 897,
//'
Heaven
III.
3^ /saw' ^
TJj s^"
12, It is
tranquil
^F\
not
y^/I79,
(/^5/)
Oh!
it
837, [ssii]
seems
PJ V
jMy
278,
They regard
the ten thou-
y^joh,
o
zfw' 1040,
tc'w/z,
IP*^
sand
1065, {zuu) things
^^1
^5* tvu
7j\ tQI
1060,
f^
jtrV 1047, as
91, grass-
.i^ 717.
not
^^l /s'u
'^'^'^^
53'
^^^'-^^^^
know
Jtl
(Chapters
4-5.)
'>^^ 329,
{kou) dogs.
154
lao-tze's tao-teh-king.
^\
Spu
s7ia72-' 773,
./ 717, not
^ch'ii
[sheng)
The
J^ o
fllj
458,
it
collapses.
gjj /ww^'
932, It
moves
and
man
^^
*
i^u 717.
is
not
^J[ >
|T|
126,
|!
o
278,
98 issues.
\
J^^ V
He
regards
^^
^^^^
/o 909
^>'^ 1083
\
)
gossip
^
^^
4SI
^(^'s/iu 777,
zvei 1047. as
ts'u 91, grass^<?z^
(5^/)
frequently
is
^^<:/i'zVm^ 420,
exhausted
o
^f\,:pu 717, Not
'htX Jil 267, likely
III.
^^' shell
.
755,
{5/;oz/)
will
he
the
^^
f'icn 897,
/z'
Heaven
keep
,chu7ig
105,
rp
879, [and] earth
{tsung)
middle [path]
[between]
J^ fh'i
viy
342,
it
^
.:^fi.
^2"
879.
lnh^ 562,
Chapter
J
6.
3'z^' 1 1 12, is
like
unto
(chang 22,
^ ^^
-^
/o
915.
1 1
)
>-
a bellows
vo/^
17. (>'o)
2^ yzz^ 224,
^^ //^
ml
indeed.
IV.
'I^
empty
'/b
453,
The
valley-
^
(Chapters
5-6.)
./// 717,
not
TRANSLITERATION.
155
5^ u '^
gw
.>^
'sz'
shr
This
a^ J^
mys-
^^'
879.
Z^'///,
987
22,
Chapter
7.
-^^ fhayig
terious
^^
'fin 697,
woman.
II.
^
3t
The mys-
/'o 869,
Dimming
y
.
terious
697,
Ij^
woman
^^
;^
/'zWz 897,
Heaven
^
Pql
Sh'ang
'
27, is eternal,
'c/iz
53 {tzu) of
576, [men) the gate,
^wa
5/zz"'
i[]^ /z
879, earth
is
j^
gg
^^ ^chiu 413,
^
lasting.
<
^^
/'zV 897,
Heaven
^ ^
Jw
heaven
^
yf^
tr
su' 817,
the reason
[and] earth
(>^ew)
.kan 317,
J[^ V278,
the root.
fwhy
616,
III.
,^
g^ ^ch'ang
-''^^^'^
27, eternal
593. Continually,
H^
rnicn 593, continually
V5'/V974,
,r/^//^
(c/izV/z)
and
^ ^
^
^
xj\
^(
joh^ 296,
(y^)
it
413, lasting
seems
^^
/5'w;z 1020, to remain.
>'^?^-'
che
38, that
1^
1149. (yV/^) In us(
278, is
because
they
ing
<c/ie
J^
no
.c/tV 342,
53, (/^)
it
,)^ ipu
</'^ 1^1,
f//7/v
[there
is]
402, effort.
g
1^
'
tsz'' 103
1,
themselves
live
..s/^'<^;/^
742,
(.v/fcV^/-)
(Cliapters 6-7.)
156
the reason.
M^
zvu 1059,
,5^'
is
not
self-inter
835,
{ssu)
^^
^ch'ang
27, eternally
Sn ^ye ^JP
o
li
ested?
1078, [Particle of interrogation.]
434,
g^
S
/^z^'
Therefore
{fieng) [he]
,wa^ 616
can
^
Therefore
Jli,
accom-
plish
342, his
773,
{5/z^w^)
the
^Z
'^^'
holy
{jeyi)
y^ -^ ^^
,ya 286,
/z^//'
man
behind
,^7^7342, his
,sha?i 735, {s?ie?i)
;?Vz 719, [err)
^
nS
person
^ /^ ^ fhang
ti'
879, 647,
22,
i^a/i,
Chapter
8.
and
perto
*^ >K yQ ^p
J.
^
'Jt
>'^7^,
281,
Easy by
son
,sien 799, {hsien)
^^''^.^
809, nature.
comes
the front.
zvaV
1037,
[He] rejects
J-^
<r/iV342, his
^^
^
nU
o
Shan
>^'
735,
(^/zi-w)
person
^
y\^
o
,-*
yo/z,
296
[ji)
resembles
719. (^^^)
and
per-
'shui'jSi, water.
(5/^d') [his]
son
is
^f^
'shut 781,
Water
good
preserved,
^^
rcl /plj
^^^^
^z'
^p
jy
.^t-'i
1^6, Is
it
not
521, benefits
V278, because
,c/^V 342,
^
B^
(Chapters
7-8.)
zi/;/'
1040,
'^
he
TRANSLITERATION.
j]jT
157
words
Irh
"g*
^yeyi 1083, In
/]>
,/z^ 717,
not
{tseng)
it
^H* fhdng ^)
29,
quar-
rels.
o
j^MT
ment
V/i'z< 94, It
dwells in
^^
^|A
5/jaw' 752,
<:/zz"
it
chooses
chung'
59, order.
In business
fhi
53,
(/2-z/)
their
^//a;/ 752,
it
chooses
which
1063, is loathed.
movements
kit'
434, Therefore
333,
1
5g:
HSC
"
sha}i' 752,
^/iz
'
it
chooses
,<:/z/
it
approaches
[rhythm]
^yii 1
18, to
tao' 867,
Reason.
^^ ^^^
III.
142,
Forasmuch
^c/i 437,
For a dwelling
it
I'm
/]N
.'^^'^'
10491 just as
,_^z^
shan'' 752,
chooses
-aa^
717, not
29, {tseng)
it
fhang
-^z^'
quar-
tr 879, the
[level]
ground.
For a heart
CnT
5ll
434. therefore
7t7^ 1059,
not
it is
shan' 752,
it
chooses
yiu
mo,
rebuked.
.^
125 In generosity
it
shan'j^2,
chooses
^/aw 287,
{je7i)
humane(Chapter
8.)
ness.
158
lao-tze's tao-teh-king.
^
y(j
agtt
ti' 879,
^^^
jjjxj
'
ff^an 575
fill
'kiu 413,
Chapter
9.
^
^^
hall,
Chang
22,
moh^
.'^>^'
603,
nobody
it
>'?<' 1 144,
.2
An
exercise in
53 {tzu)
276, placidity.
I.
^1^ nang6i6,
{neyig)
can
^chH, 64,
(c/iz>^)
Holding
jlQ
and
^^
J^ o ^\
^
^jzw^
^>^
106, filling
^W
148, [If]
wealthy
^^ kzvir 484
53. (^^2^)
is
it,
[and] exalted
^pu 717,
not
Fj^ Irh
5P
1^^
^^
[^ o
\f\}
g
Handling
Jg / 277,
Jul fh'i
bring about
342, their
^/zzm' 415, ^y o
misfortune.
%^ y^^z' 302,
sharpening
it,
3^
,kung
460, Merit
77, {ch'eyig) to
^
i^
X\i
^J^ ch'ing
ac complish,
not
^^
able
3^
*^
o
ch'ang
27,
long
^^ .sJiatij^^,
^V^2
'
(sken) [and]
hi.s
person
^S
926, to retire,
897, [is]
^P
/'zV/z
heaven
'^
^C
fhin
yuh,
^
*^
o
(Chapter
9.)
<<^>'"'53,
(^^?^)of,
[and] jewel
TRANSLITERATION.
159
502, intuition,
^
HE
^2"
879
768
7an
Chapter
10.
-!- s/iz7i^
^^^^^^^^
^^^ ^^^
na?2^ 616,
^zvez 1047,
What can
be done.
(/^z5) faults.
^^ ^f 619,
In loving
V^saz 941,
By
sustaining
^
y^^
wz
<:/^'^7^
^
fcfit
^yitiff 1 107,
by disciplining
the animal
spirit,
ruling
P^/'o/^
711,
{t'o)
JQ /ao' 665,
by embracing
Hb
4in: 7Hv
x^^^'^<^
:V2,
1095, unity
(w<?w^)
,^"
1059, non-
^g /zaw^ 6r6,
one can
/m)
o
in.
^
By
/'/Wz 897,
The Heaven's
116.
{c7iua7i)
P5
^^
^ ^
yt_^
concentrating
chT
<:/^z"
opening
by inducing
1^
Hti
(^?z^)
one can
j^
J[fg
1047, act
be
105,
an infant
/5^'
1033,
(^'^^0
[like]
J^ >>^ 720,
^z7i,
1^
{err) child.
^ ^wm^
j^
mother-bird
599, Bright,
P
902,
By
washing,
|7LJ
^
^^"
^/z^
836,
(ssii)
1^
j:h'u 92,
by cleaning, by p found
^^
o
840, penetrating
'^ Jiiien
231, [fisiien)
^^
10.)
be
(Chapter
i6o
lao-tze's tao-teh-king.
in
,chi 53,
knowing.
^
^
|ffi
ti'
879,
4^ sJiih, 768,
IV,
"** J'^Vi,
Chapter
11.
1095.
^b
ening
J^
PI
*P*
.c/zz
53, [tzii]
them
jvti 1059,
Of non-existence
<:/i'z//i
ffl
yimg'
,-/fz
53, [tzu)
them,
^U
*^
rm
/T\
/Q^
o
'^
-4^
duces
'r/z
719, {err)
and
,/z< 717,
not
mB. ^fu
rih
spokes
'3/2
1 1
13,
owns.
j^
,f]^
zt'^V 1047,
He
acts
jz'
1095, in one
454' nave.
^'r/f
719, (^rr)
and
J^
'-^^^
*[^
o
5/z/'
761
(ssz';^)
claims.
raises
Ji ,^/zV 342,
o
^^
tm
ch'a7ig- 27,
He
'r//
719, (^rr)
and
y^
yiu
1 1
13,
there
)
is
y^
^;pu 717,
t sen
not
^ch'e'ig, {c/iii)
the wheel's
'
g^i, rules.
"^ fhi
This
53. (^^)
1
rn
:vz/w^'
149. utihty.
,^H
zf' 1054,
is
called
\^yc}i 1085,
1^^
By kneading
f^
871
{te) virtue.
(Chapters
lo-ii.)
TRANSLITERATION,
l6l
jy V 278,
thereby
IV.
is
y^ ^ivei 1047,
gj
made
4JZ/ 434, iifc
Therefore,
^
^^,^-^'2342,
^ ^^ ^
j^,
>/// II 13,
,
\ existence's
53. {tzu)
thi
)
<^>^z
^
J^
V278.
^zt^/^
1059, void,
II 13, there is
)^ >zw
^
^fj
3ffi '**
,zf/2 1047,
/z"
being
521, profitable
^^^^'^'349
the vessel's
.^^' 53.
^^^'" ^59,
{tzu)
^
IJJ[
) (
r- ^ [isj
non-
V 278 thus
x^^V 1047. being
III.
^
By
cutting
gp ^50, ~^
1^
1006, {tsao)
F-fJ jv^;;^^'
n.g^ useful
out
'o
hit' 225,
doors
/r
879,
IM V 278,
thereby
J^
s/^^7^^
768,
J^
,zt//z
1059, is
770, a
made
.
'''''^'
Chapter 12
721
22,
^g
5/^/7;^
room.
^ ^ ^
/j^
^^q
jp^ fhang-
fang
857,
Through
.^
fe^
'y^z'^w
:^'^^/^,
385, Abstaining
1
139,
I.
from
desire.
1059, void
j5^
.z<7z<
1060,
The
five
shih^ 770,
.^/^^'
fth e room's
53. (/-^^)
)
^
'*^
11-12.)
^<'/^
727. colors
546, 286,
//>7^^'
make
(y,?//)
^^yung"
149, utility.
J\^ Jan
(Chapter
the
human
l62
lao-tze's tao-teh-king.
S
o
H^
five
nan
614,
The
(/^)
difficulty
"s mayig
jn^
,zt/z^
in the obtain-
1060,
The
ing
jtr/zz'
53, {tzii) of
^y
*^*
yi
,:yz>z 1 1 00,
notes
^^
^*
/zzfo'
256, treasures
/z>?^' 546,
make
/z^' 546,
makes
human
jfV
human
conduct
S*
^T /"'^i^ 207,
)UH ^fctng
^g
133,
checked.
The
five
g^ zf/z'
'^^ /?^
)V
1053. tastes
546,
^^^
make
human
P.]
^ ""'""I
278,
Therefore
r]|
mouth
pj? shd?ig'
?|^ shzuang
787, blunt.
A
^5^
holy
^ya/2 286, (yVw),
^tt'fV
man
1047, attends to
151, the inner [the soul]
SA
^crA'z
64, Horse-racing,
80,
'^
hW
/^z^/z,
MS 'chdng v^
M/zWz
{cheng) overriding,
^
H
^^
o
he attends
the eye [the
wz^/z, 607, to
^*
j/l
/zVz^'
546,
make
Jan
human
)l\
^
mad.
(Chapter
jl"h
12.)
'^^'
loio-
(^^^'^O
^e takes
/^'^'
TRANSLITERATION.
163
no,
Favor
V/z'w^/^
^
-J-
{tsn7ig)
t^^
879.
^zf fV 1047,
renders
shih^ 768,
Chapter
,san 723,
.f/^a/^^ 22,
13.
/^^a' 183,
(/i^m) lowly.
^
^>
.i^fte/i,
872
(/^O
The
obtaining
^.<^>^
53. (^^?^) of
is
it
Loathing
like
j^
y^
ch'ung no,
(i'^z^?/^)
769,
The
of
losing
it
Favor
.<^^"*53. (^^z^)
y^joh^
296,
(y^') is
like
are like
.^^"V 403. 4^ o
5/i/"
fear.
,<r/iz>z^
403, fear.
762,
(.9.SZ/)
This
4M^ kwei'
J^ ^'
484,
Esteem
g^
|
tf/z- 1054,
means
(^5?^/?^) [that]
839, great
-gJ^ chu7ig
no,
^
=
favor
299, [and] disgrace
(7-^?')
^^juh^
"^joh,
296 (y^)
like,
^j'o/i, 296,
are like
M^
^
^
HI.
"^
61^
Jio 21 s,
What
meant by
(/5'z/7;^)
Jio 215,
What
is
tt/eV 1054, is
meant by
"gf
'ch'uf2g
no,
favor
^
J^o
_^
I/C
/izt'ci
484, esteeming
'^^.
229,
[and] disgrace
^y.5//,
JL^ hzvan"
248, anxiety
:#:
'tJ-Z^''^ 296 {jc) as like
13.)
164
lao-tze's tao-teh-king.
{s?ie7i)
one's
person
I
^
J^
.s/^t':?;/
zi'ei
when administrating,
)
^ AW.
jr ^m'
/q'
'jz 113,
897.
183, (/.^m)
^^^
empire
S
have
'
^^ V^^ 38,
o ^ij
''^'^^
the one,
rjC
^\
anxiety
iWj
425. [te]
is
able
^
^jr
\^
that
V 278, thereby
jvh
.^u zfw
1047,
is
1060, I
'jyzw 1 1 13,
have
j>
l"
the empire.
^E
,s/^a?^
<:/^^7^^
394,
When
y^
^ffi
^t/?<
1060, I 1059,
^^
jy
body,
ngaV
V
619,
Who lovingly
^tt/z<
have no
(5>^^w)
278, as
J^
'jVZM 1 1 13,
have
55AWz897.
"]r/a'i83. (/.sm)
:
the
what
[AnNone!]
i"^"^P^^
"^
^^
hwan'
248, anxiety?
swer
IV.
VZr/ 38, ^^ o
the one,
^Ij
gj^ ^w*
jpj^
434, Therefore
PJ
^zf^z** 384,
Who
esteems
JW
V278, thereby
915, to
jyl V278, as
(Chapter
^--]j ^'o//,
13.)
be entrusted
TRANSLITERATION.
165
[When]
3Sa.897.
with the
^"^P^^^-
(/';/)
If
^
'{a /fyj-.
::2^
''_j
grasping
,chi 53, (^^^<)
it
^/r
"y*
f[C|
879,
/<?/i.
872,
(/'t')
it
is
seized,
s/n7i,
76
[>
7ni)2g 600,
It is called
j7/^/^, 1 1 30,
Chapter
14.
5^" 836,
Q
f]^
jj;|^
cAs,
fhayig
22,
^
_^
These
"^
^g*
'^shr
-
763,
(55/^)
[When]
looking
.^^"' 53.
M^
Pj
not
/^
/[>
{tsic) at it
can be
subjected
.i^w 717,
not
it is
^
seen.
chr
58,
^^ o
^^
chien' 385,
^
FtX
c/^'^7^^
396, to scrutiny.
jni7ig 600
It is
>'^^(?/^, 1 1
^
2^ o
called
'^^^^'^34-
Therefore
(7//^;?) they are mingled together
30,
tH
'hivzin 269,
^z'
276, colorless.
S
/^
[When]
it
listen-
j^
zuet 1047,
jyz/z,
form
<<^'''"'
53. {tzu) to
*
it
1095, a unity.
III.
^>
^-pu 717,
not
{zuen)
is
e\
^
,w/;/^ 600,
1 1
1
^^ o
^Zfa
04 1,
heard.
It is
^
/p
,c?i'i
342, Its
yxieh^
30,
not
HW
(Chapters 13-14.)
i66
lao-tze's tao-teh-king.
^
Y
fhH
342, its
Ilia: 183,
{hsia)
is
bottom
yy* ^fu
717,
not
H^t ^^^'
586, obscure.
^qg shang
y^
772, {she7ig)
Con-
tinuously
shang
/i79,
continuously
^
-^
Pj
(/^^z)
Oh!
can be
^^
"f^/u/i, 151,
reverts
^^
-fez///,
^
9Bh
.JW
1 1 18,
i^
o
wuk^
1065, existence.
^^
gS
1054,
is
called
^ ^
^^
.zt^w
1059,
ckzvang' 114
r
of non-
form
3JS ^^"
TRANSLITERATION.
yU'
[the sage] governs
167
the ones
'ptlj
1 1 27,
'cM 2,^,
'^^'^'^
'^
day
^
4=] o
\/}^
1M
,Jj^
wmo*
hiieti
>zw
existence,
y^
23 1, (/^5f) profound
^
o
/'z^?7^ 932,
[and] penetrating.
^n
knows
^^,shd7i
736,
"jQ 'ku
^^ ,^u 717,
not
^
g^
'5/*
761,
{ssu)
5/22'
the beginning.
be
5^
J2
762, {ssii)
This
^g shih^
770, understood.
f^
|g
f^
y[\
;;^
jvei 1049,
J^^
142.
^
)
Since
/2'
can be
~p
rf
s/iz7i
768,
Chapter
7VU 1060,
15.
ggu
o
5/zz7z,
770, understood,
^^
jp
ichang 22,
tAzVw 199, {hsien) Reveal^^7^.
g5[
'^^^'
434. therefore
I
ch'iang 366,
zvei 1047, to
.chi 53,
(/^/^)
try
^^
make
them
^
^
jSj '"
^'"^^
^ ^
J^
>^
^yiaig
><!
1
146, intelligible.
125,
Cautious!
5/^' 752,
^z///
[who] well
/*i79.
(7^5/)
Oh!
"^joh^
"
-p* shV
(Chapters 14-15.)
68
LAO-TZE*S TAO-TEH-KING.
sheh^ 750, {she) wading
^chzv'en
119,
{c?i'uan)
river.
.J'/?/
\^
JJl
iRg
o
a
f oh, yio,
kzvatig-'
b^ ^
JgL
5n
1112, Reluctant
>"i79,
.^-^^V
(/z5z)
-^
^j^
l^'
/zz'iyg, //5/)
Oh!
342, they
j'oJi^
yf^
o
j'oh, 296,
(y^) like
.^^ kuh,
453, a valley.
268,
no
^^
hzvim
hi 179,
.<^^^'^"
Obscure!
1^ o
// 541, neighbors.
'ye7i
^
I^.
(Asz')
Oh!
were
1^
'^**
1088, (2V;z)
Reserved
342. they
^i
342, they
were
"^^ joh, i^
y^'o//,
429, guests.
^
J^ ^^ J^
Who
^^ ^
Pg"
ye/ 179,
(//5Z-)
Oh!
turbed
V 278, by
i'^m^' 994, {ching) quieting
.<^>^
7^
rf<^
gS
,<:/ez
53,
(i'^z';^)
which
^
w^
53. (^^^)
it
^u
trro
^5zV
J^g
767, to melt.
^
^[t
ti^
/5V^995,
.9/1?^//,
s^ ^
^
780, {sn)
Who
hi
179, (7^5/)
Oh!
were
nang
,c?i'i
342, they
i^
J[^
(Chapter
15.)
y^
278.
by
TRANSLITERATION.
moving
169
^Ij tung'
#21
932,
.^^"'53' (^~")
them
-|- 5/z?7i,
'y^
sii
768,
819,
(/!5/V)
gradually
^'^^
Chapter 16
Ink, 562,
(cliayig 52,
^P
^shang
J^
Who
keeps
1034
867,
{i~^i) this
^ao' 3^ o
y/f>
Reason
Sfir^r/f/' 58,
Attain to
jFw
,/e
^^y^j'w/z,
39, (j')
106, to
wish
^^^yi'ng
be
i^
's/^^?<
filled.
755, [sJiou)
Keep
tran-
^^ ./^^
142.
^/-^zV' "*^
Since
994.
{^/">z<^)
quility's
V
)
i[>g^w/^V 1049,
^^ tuh,
o
921, essence.
1040,
'^,:P?i7^7> not
"iS* zfa'
The
ten thou
F^3
^fc|
ze/w/t,
sand
1065, things
700, altogether
J^ ^ying
o
pfe "^
106, filled
^:fc^m^'
is
nang
616,
{neng) he
able
'f'fe
^-^cj/z^
1005, arise.
t^^ ^z"*
o ^ /f\
676, to
grow old
2C
zazc 1060, I
,^?^ 717,
IM V 278,
thereby
^1^ .w
tfi:
806, {hsiti)
newly
be fashJfg
o
ch'ing
i^
77, {chetig)
342, their
151, returning. 142,
ioned.
^/"//^
^^
^OT
(Chapters
15-16.
,/'z^
Now
<x^z<,
170
LAO-TZE*S TAO-TEH-KING.
^yun
^yiin
^S
^S
o
142,
bloom
bloom
one
^\
,/?<;
717,
[When] not
one knows
142, in
^n
.^>^Z2
53. {chih)
426, each
151, reverts
the eternal,
disorder
g^
^.
1005, arises,
213,
342, to its
(>^^) root.
>^
,kan 317,
III.
II.
5fP
returning
.'^'^
53.
Knowing
1^^
kivii, 480,
The
|^
o
;:^ ^yung
com-
prehensive
1146,
is
;^ i>'^'^^
Ttf
Comprehensive
tsz?2g'
'o
994,
{ching)
tran-
'az* 612,
means
quillity.
s/iz' 762,
gr
This
is
^V
gH
zffV 1054,
called
o ^V. Jziing
returning
T^
'nai 612,
means
y^
-^I
^z^/z,
151,
The
returning
^^
^7
tvang
1043,
Royal
"pn ming'
601, to destiny
1 1
'nai 612,
means
pj jz/^/z,
30, is called
^P
o "7^
1^ ch'ang
7^n
|!^
,^/^z*
897,
Heavenly
53, {chih)
To know
tH
o
Zero'
867, rational.
j-j yuc?i^
30, is called
Wj
jning
^<^g,
enlightenment.
(Chapter
TRANSLITERATION.
171
i^^
7^ ^yil
122,
they praise
jg^ muh,
The end
of
j^
.5>^aw
[s/ien]
the
body
,:pu 717, it is
/[\
not
y^
ti' 879,
/^ J^
Chapter
^ ^ ^ J
o
[Where]
their
1054,
(/^2^)
.<^hi 53,
them.
T^
5i^2^, 768,
^ /5V
17,
next [rule]
i^ /5VA
987,
^
^
^spise
|-^
'
It'll
,cha?t^ 22,
fihi 53,
them.
II.
M
J^
j-*
gX
jg -^
./]\
'^^' 434.
Therefore
(s/zzVz)
of habit.
5z>z'
807,
[when]
faith
,i^z<!
717, is not
y^ /'az
Ma:
'
848,
Jj^
'sha7ig
741,
i'^z^/z,
1014, sufficient
[particle of af-
superiors
^^o
/j^
'yiu
1 1
.j^/z 1082,
firmation]
13,
^
^U
!/fJ
one finds
,i^ 717,
.^>^"
not
/j>
53, (^/zz7i)
.i^z^
know
'j'Zi<
^
^-t
5z>z'
\^ .Chi 53 .^
r^ li^
/fs'^-
of them.
their
3^zzz
1 1
12,
[How]
reluc-
S^ fih'i 342,
tantly
179. (/^5^)
[Where]
>} /
Oh!
^
_^
.^/^V 342,
they
/5'z>z
y^u^^z
'
484,
esteem
them,
,3'^'^
(Chapters 16-17.)
172
Tjj ^kung
LAO-TZE*S TAO-TEH-KING.
460, Merits
^S
[they]
r
c//z
280,
58,
[and]
righteousness.
^
>,>.
^<
.^i
^
'
o
'
[When] prudence
^^
fl[j
^g
o
tfj
5z/z'
[they] accomplish
;
'i^a/ 707,
[and]
the hun-
/h' '^zw
13,
we have
fr
Trac
dred
^
^A
y\ ^Q
]^
^^
3p^
[When]
the
we
[are]
self-
family re-
^
rv
lations
(i'^zi^)
,i^ 717,
are not
x-^*^'^
285, like.
^n ^^
113,
we have
(/i^mo) piety
[the
filial
^
"}-
preaching of]
^2"
879.
^l "*'
Chapter
18.
hiad
193,
s/zz7z,
768
^Q ^
Jzzuo
491,
[When]
state
its
the
^f
fl
fhang
22,
^^
,<:/5m 351,
with
families
J^J Jicvun
suh^ 822, Vulgarity's
^o/i' 705, palliation.
267, is
confused
out
of
^
M^
^f, **^y
}jfer
hvcui'
570,
[and]
order.
'yiii 1 1 13,
there are
I.
ta' 839,
[When]
Reason
the great
^
'fg
fhiing
^^
ya'
^"^
tao' 867,
l^/>V'
138, degenerates,
'jzw II 13,
we have
(y^w) benevolence
(Chapters
17-18.)
vr~* ^ya
287,
'
TRANSLITERATION.
tsueh^ loii, {chiieh)
173
Aban-
don
1^
Ax
tr
879,
35
Chapter
ig.
349, relinquish
521, gain
^^ f ha tig-
'yui
13,
appear.
AbanII.
don
shayig'' 773, (sZt^;/^) saintliJLs'z'
1034, (55w)
These are
ness,
tA'z' 349,
relinquish
:^P
c/i/'
58,
prudence
5
^^
"^ft^
278,
wherein
^|| ''
*
/z
'
521,
will
benefit [increase]
^*
^zt^ez*
1047, to
have
.-
|| /o/z, 707,
hundred
Tjuayi 1
^^ fir
^^
670, times.
ifu 717,
not
tstieh^
ion,
{chiieh)
Abano
/ Jan
287, (y^w)
benevolence,
3^
^^
c/z'z'
349, relinquish
546, let
1
them
z'
280, righteousness;
yiii
113,
hold
E
^^
-
^^ fuh^
m m
o
19.)
sti'
shiih^ 780,
reliable
^^
^/sV 1033,
(/^z<)
[and] par(Chapter
8x6, simplicity,
174
LAO-TZE'S TAO-TEH-KING
^ad
665,
embrace
.^>^
333
how
^p'u 716, purity,
little ?
-J? 'shao
^sz'
746, lessen
o ^fe 5A'
752,
The good
^
"^^
.^/zz
JuiL'j'"
1 1
25, "
'^^
bad
*H.5za;/^
^^
/z' 879,
mu-
VA' 721,
'(BJ/^o 215,
Chapter
s/zz7z,
how much?
20.
'=^joh,
296, (yV)
768,
fihajig 22,
A >"
from
Bjr
5/z'
^S6'
f-''^'"
By
the
?' 281,
Different
which
.S.
tsueh^ loii, {chiieh)
zuei''
1054,
is
feared
Aban-
don
hioh^ 209, {Jisiieh) learnedness 7VU 1059, [and] you have
pj
'-^'o
425, can
^\
no
^jyzw
1
109, anxiety.
Hi
'zt^eV
1052,
The
yes
"^^ /zti'aw^
250, Desolation!
,<:/:/
-^
J^ -'^
Oh!
'>'zV
342, It
'<?
o
^siang 790, {hsiafig) mutually
tch'ii
^^
ztrz' 1052,
-fl^ ,y(^ng
445, differ
^ ^
1070,
reached the
limit,
(Chapters 1^20.)
TRANSLITERATION.
^75
1052, does not yet
^^
w^V
^
Jf^
o
chtin^
io8, [tsim^]
All
^ Jan ^
5n
^-^^''
IV.
^
^
-^
_ _
,5//z>?^ 772,
{ch'euff)
For[so]
lorn
,5/^/V 772.
/e/ 179,
(/e^z*)
{ch'enir)
forlorn
They
are like
cele-
Oh
^
,
>
'hmn^
o
[jc) like
189,
(//5///^o-)
---
brating
/a' 839, (/'/) a great
>\
J^
^^ ,w;^
m ^ ^ :^
j-w^
J^^ 297.
.^/^V^;^
They
are like
^ ^ ^
_.
-s"'
817, {shtid)
c/not^^
108,
(/5//^)
The
(^/ee.;2)
ascending
^g
fat
847, a tower.
^ Jan ^
.
fhre
'^<? 627, I
tu?i^
^p
^fc
fiJ]
>/z/
1 1 13,
have
921, alone
,3^/V
H2I, plenty.
719. {err) 627, I
^oh, 707,
am
calm,
x'''^^
But
O
M^
^'^^
^79. (>'^)
Oh
^-g V/^o
fh'i 342, as he
^5
SU
5E
/<C
^>/^,
296, J^)
[am]
like
5^ chao'
an omen.
Ji)
I
3^ o
5)5
x^'
277. wanting.
x-/" 297,
am
like
'^^.^-o
627, I
[am]
J^ x>'"
x>^
.'^'^^'
120, a foolish
720. {err)
^^^^^
)
y\^ /Cl
(Chapter
20.)
Jan
'^'^^'
286, (y^-w)
man
53. i^^u)
who
53 (^-) in
176
lao-tze's tao-teh-king.
ifi\
^siji
'^/^^
.f
f.
179,
(/^5^)
Oh!
like
-(ill
'ye 1079,
i^Joh,
indeed
!
396,
(yc')
ppSr ^tsat
940
^'^
o
7zaz" 160,
the ocean.
Adrift!
*M J'lao
^1^
iun' 928, Ignorant
tzoz'
6?>^,
hi 179,
(7^5/)
Oh
like
^
o
^^yo/z, 296,
928, [so] ignorant,
(y<?)
^/zz
Oh!
fSt su
it*
817, {s/iuo)
any place
anchorage
4^
y^
|H
A^
^5z/
822,
Common
people [are]
,c7za<9 31,
bright
^
^^
"g* o '^k
TL
^1^
chu7ig'
108,
{tsn7ig)
The
yV ^yaw
286, (y<?)
multitude of people
/zz7z,
921, alone
296, (y^) resemble
^ ,c7zzV
/S
l/J[
'j'zz/
358, all
^jo/i^
1 1 13,
have
278, usefulness.
'Jig, {7'7-)
o
822,
Common
jj^ J-h
But
Jan
^
^g
0^
g[5
Vz^o 627,
^,ch'a?i,g,
smart
y^
ch'ah,
9, (/5'a) [so]
smart.
1038,
am awkward
and also
'7igo 627, I
[am]
'ts'ie
974, {chieh)
'i^z
674. a rustic.
I
^g
J^
o
7;za?z'
^^ 'ngo G27,
JS3 ''^
/zz7z,
mart' ^-j^
[so]
con!
921, alone
fused.
(7zzz)
J^ hivuh^ 267,
Desolate
^
20.)
z'
281, differ
(Chapter
TRANSLITERATION.
-^n
^ y^ o
fj]jj
^yii
1 1
18,
from
Jan
/5'z/;z^ f^ o
1024, follow.
Jg,
:rh 719,
{,.;-;-)
/ao' 867,
but
-j^
>
Reason's
_^
kzueV
%
iWfc
t^w/z, 1065,
nature
5Zr^7^,
766. food
zvet 1049, is exactly
^.J 18, from & 'mu 605, [our] mother [viz. "^ the Tao]
1 1
yt '^^^'^<^ 253,
TO
'''^
' ^^'''''
abstruse [not
settled],
^49.
IS
exactly
[indeter-
/^^^,
267,
elusive
^
.'"^.
ti' 879,
Wi' 721,
s/^^7^,
Oh
-f-
768,
15c
'''^^^'"'^.^^
253
[and]
struse
ab!
>'/'//,
1095,
22,
^
tp
j_^
,c/iV342, [Within]
.cZ!?^;;^
its
-fjJ,
fhayig
105
(/.9;/;/^)
inside
^
i^
Jti
^
/z/V
,j^
>
1 1
13, [it]
[middle] contains
227, (/^5)
Emptiness
of heart.
sm,
806,
(/i5zV/)
^^
)^^k
forms
!
[images, types].
ITO
'k'^^ng 465,
Abstruse
Vast
^//z
1,^
/z?^,
179, (7/5/ )
Oh!
tB
virtue's
jj?
^^'2342,
[Within]
its
^
'If
.J^^^^^, 1146,
manner
[atti-
^ ^
T?a
,hung
'yn, 11 13,
contains
Jg ;^
/ao' 867,
5///' 762,
Reason
(.9.9/>)
^^'^'7/,
thus
:^
'yao 1077,
Deep
(Chapters 20-21.)
178
lao-tze's tao-teh-king.
ki
79, (ksi)
Oh
^Hyw^/i,
!
1 1
31,
it
watches
ming
Oh
[Within]
its
fhiing
^^
ipT
^zt/z<
1060, I
215,
^y^o
what-
'jyzM
II 13,
it
contains
J^V278, by
/^zV/^ 992,
,<:7zz
4b|1
.<^''""
53. [can]
know
[that]
342, Its
gS
/5z;/^ 992,
very
^f^^^^
beginning
it
*"
^^
7^
.^'^"'
53. (^^?^) of
Jan
285, is such
/:hung
'j'ZM
^^
J[^
jj-|*
^tsai 940,
indeed
o
'z
by
this [viz.
II 13,
contains
ts'z'
1034,
(^''S'z!^)
5zVz'
Reason]
/s^"
From
'y%z^
432, of yore
^tt'
-fc'?'/z'
879.
721, 768,
f:/zz7z,
394, until
J
^chin 398,
5/zz7z,
Chapter 22
now,
_*
fh'i 342,
its
'r/z'
721,
V
niing 600,
^;pii
name
^ ^
3'^Vz,
1092, Increase
y^Vevz 389,
through humility
V/z'/V
n 278, Thereby
'ch'ii
458,
The crooked
(Chapters 21-22.)
"
TRANSLITERATION.
^Ij
tseh, 956. then will
179
1047, [and]
\
be
^
^l|
1^,
^ ^
^^
wdi
becomes
A'^w 897,
183, {hsia)
1Q^ 'zvang
1044,
The
distorted
"|C Ma:
s/ez7/,
(world's
be
767, model.
70, straightened.
o
.z^'a
^
g
^^
pg
.//^ 717.
Not
^^g
^IJ
1036,
The empty
be
385,
he makes been
g^ -^w' 434,
5i=
i^^'
Therefore
676,
The worn
out
^;zVz^ 599,
he
is
enlight-
ened.
^y
"^^
o
be
renewed.
^\
3^
^IJ
'^Ztao 746,
/-ser/z,
g
jj^
himself
^
^
^ij
y^shi'
/%z/'
762, (5s^<)
he
asserts,
434, therefore
23,
^^,c7iano
he
is
distin-
guished.
>|>
<i^^^
717.
1
Not
(/2-/'^)
iS? hzuo^
259,
(/if?)
bewildered.
B
oj^
^^^"
03 1,
himself
/a, 122,
he boasts,
^j^
,^,
[-Therefore
''278.
s/za/z^'
>
g^
/hT
>^^^'
434, therefore
1 1
\>X
jm
13,
he has
^
y^
^
773.
(5/^^^)
the
y]\ kung
-^-^
460, merit.
holy
man
y^;
^^,, ^j^^
^ot
f^ /ac?' 665,
>//,
embraces
g
(Chapter
22.)
1095, unity.
I^.^/^^V
he approves.
i8o
fyw ku'
LAO-TZE
434, therefore
TAO-TEH-KING.
TRANSLITERATION.
l8l
gH
^^
fhao
32, the
morning.
.f^
J,s'u7ig
.s/^^'
1024,
(.ss//)
violent
j^ ^a
^
^e*
764
^ ^
o
>
1 1
24, rain
.jz^ 1118,
with
./ 717. not
106, {tsung) outlasts
*g tad' 867,
.<://<?
reason,
'f^ fhung
y//^,
J^ tad 867,
a rational
^|r
.5/j 780,
Who
^^ fhe 38,
*'
one
j^
ij-j*
^^
?
,yu
1 1
18,
with
<^ 'che
nr
o
/'/>;/
[who
is]
the one
897, [It
is]
heaven
;^
s''^
^
-^^/'
~t
^.
with
^//'
jf^
/f'y^.
^J
^
can be
o
-f/j5
.c/z/ 38,
the one
^g/zrtw^
616, [tieng)
with
[ti) virtue.
^^chiu
o
^\l, persistent.
^i'f/z, 871,
>-h 719.
(^''''')
P5
And
less
Jnuayig 254,
1 1
much
*^^
J-s'ung 1024,
shV
18, for
764,
1 1 18,
(55i;^)
business
,*^ .J
^ Jan 286,
3^' hu
-z-za^,
"^
(/tv/)
,yu
with
man,
J&^
indeed
II.
!
[Used as
a query.]
^^ ,che
[pi
one
jW
^^
23.
t^'^^'^^
I82
lao-tze's tao-teh-king.
,j' 1118,
with
J^
s/iz7i^
769, loss
^|r[\ 3^z7z,
1093, also
554,
m fung
.j'rt 1 1
938,
18,
[Who]
fies
identi-
himself
with
"*
^& ^oh^
/^/z,
he enjoys
tad
867, reason,
^ ^ ^
]^^
<^>'z2
he [does].
5m'
.i^z^
807.
717,
is
(7^5/;/)
[When]
faith
not
1093, also
^^ Az<
y^ yiu
1014, sufficient,
^^'^^.
554.
he enjoys
^
.cJii 53.
.i^" 717,
52>/'
not
(^^z?)
he [does].
'j^
fung
,yii 1
1
938,
18,
[Who]
fies
identi-
himself
with
^
"^
4^
15}
^^-879.
'rh' 721,
5/^^7^,
708,
j>
Chapter 24
1093, also
^~-" 836.
^oh^ 554,
he enjoys
"^^
^c7iang 22,
2:
.^>^"
53. {izii)
he [does].
'y^'z^
436,
Troubles
.w^aw
623, in merit.
j
t'latg 938,
.3'" 1
1
[Who]
fies
identi-
himself
18,
with
^
^^
^\
^^
//;'/
345,
38,
On
tiptoe
fhi
one
38, the
one
(Chapters 23-24.)
TRANSLITERATION.
^ih,
183
grows.
yf, o
538, stands.
-^ ^ch'ang 27,
II.
^p ^^
/^
ktv'd' 468,
,c7ie
Being astride
^^,
one
^
-J-
,ch'i 342.
Their [relation]
with
,yu
1 1
18.
fT* /zzV
[hsin^) walks
Jg /o'
-
867, Reason,
self-
^
^3
ffl^
>^
1079, indeed,
130,
is
o
385, displaying
Pj
J'"^/-!. 1
called
fhe
iZ,
one
not
is
^^ ,:y
1121,
ofifal
^^
5^
.i^M 717,
^
bright.
^/t///,
766, of food,
loi, (^5?//)
rning 599,
tsz''
Q
5^ ^*
^1^^
103 1,
(i-^z/)
self-
^^
.9/zz"
Yy ^^ J^ ^&
^2-
^^
,che
I'i,
one
./ 717, not
,cha7ig 23, can shine/'
1063, to detest
53. {izii)
^^
''^'^""
them.
g
i^g*
/s^"
03 1, {tzu)
self-
^
^ y^
l^/<^,
122.
approving
,c/i^'
38,
one
5^ rg /rto'
she
1 1 13,
[who] has
867, reason
38, the
5^
J^
o
,^
one
self-
^
^^ y^
^
TJj^
94,
dwell
[rely
on
she
^Z,
one
not
,i^ 717,
(Chapter
24.)
'
184
LAO-TZE'S TAO-TEH-KING.
^F\
,:pu
717 not
changes.
II.
ga
"^
tv 879
'rZt'
9^ '^az 307,
721,
>
Chapter
25.
^
"^
/<~T*
,<:/^'w
47,
{chou)
Everyit
where
/zzw^ 207, [hsing)
^7'h Jig, {err)
^:pii
goes
^1^
1060,
ml
.chanjsr 22,
and
^\
^B
^.
sia7ig' 792,
717, not
846,
[it is]
Imaging
"^^tar
o
hindered.
"pT
'k'o 425, It
'/
can
L/
is
278, thereby
/jB*
jyz"?^
1 1
13,
There
being
^^ jvei 1047,
ljbhlztu/i^ 1065,
become
^^ .ifV^w 897,
"T^
hid' iS^{hsia)
pletely.
the world's
-^ 'wM 605,
g
mother.
^P
|Hh
879,
and earth
it
^^ '^Ju ^n
ex-
^zt^/^
1060, I
719, not
53,
,c/i2
know
&i
^
*~~o
Ji
!
985, {ch'i)
(/^5z')
Calm
!
B* hi
179,
Oh
^
o
ming
/55^"
600,
name.
[tzii]
i^
Oh!
1032,
charac-
"^^ //ao
528, Incorporeal
-^
^
PI
terise
.c/;z
53, (/^^^)
it
y^^'I79, (/^5z)
call [it]
j^
lih^
538,
it
stands
HS
25.)
TRANSLITERATION.
zvei 1047, to
185
make
4^
o
^2
ming
600, a
name
it
^^"^^'"41.
th
[it]
(J")
^2, M^*
^cJumg\o^,{tsung)
Pj
^^
yueh^
^*
pL]
'jm
1 1
13,
there are
5/^///.
^
Fj
ta' 839,
The
great
yueh^
1 1
30, I call
ml
^'r/z
719, {err)
and
?^^ shV
y
^&
wang
1043, royalty
nW shV 764,
P*| yueh^
1 1
The
evasive
.c/z^ 437,
dwells
30, I call
Jal ^chH
342,
among them
one
1^
^^
Pj
yih, 1095, as
'yuen 11 37,
The
far
^Bf ,yen
1082, there.
yueh,
1 1
30, I call
jf^ 'fan
Man
IV.
^^p
[it is
follows
^j^ ^w'
^"^
/'ao'
434, 867,
For
said]
Reason
^ ^
^-^
o ^|r
tV 879. earth.
tV
879.
Earth
-^
o ^f?
/'zV 897,
/a' 839,
Heaven
great.
^ ^ ^
y^
[is]
897,
Heaven
o
tV 879, Earth
/a' 839,
[is] great.
V^
o
jjuang 1043, Royalty
j>77i,
J^
/5
25.)
Reason
/m
f*^-
^^3' follows
(Chapter
1 86
lao-tze's tao-teh-king.
the self
tsz'' 1 03
1,
{tzic)
^^
^chtmg
>//, 293,
106,
^7^ Ja7i
285, like.
P
_
,
(yz7z)
day
'j^ y^z^
^
""*
'^2
879.
/^>
,:pti
717, not
V/^' 721,
+ shih^
768,
[>
Chapter
26.
^
2
ift
^
"^
baggage waggon,
the
Zz^/i,
562,
22,
^g^
chiing'
108,
[tszing)
weighty.
III.
l^g ^chang
chung'
/^/z,
108, Dignity's
^^ ^& J^
.5W/826,
1 1
Though
he have
871, virtue.
/g* 'yhi
13,
^yiing
146, magnificent
{t sting)
The
heavy
:|ph J'^w' 1090, he calmly
^^
?f^
^
^g
^7^
V/z'z/ 94,
sits
.c/i'^o
36,
[in
an] uncon-
^ ^jB^
The
quiet
j'a^n 285,
cerned manner.
^zfefz
1047,
is
^^ ^.sao'
S'
954, of the
moving
waz' 613,
How
'^J//0
2I5, 1040,
[is it
that]
1^ ^^
shi 762,
(55//)
r<:'a;z'
sand
^g
Therefore
{shetig)
shang
.^>'""
shan^ p^ 5/zaw^'
773,
the
holy
Ji Jan
286, (y^)
man
^ rt ^
ffl]
V/zz^ 87,
the master
(^''-'-)
'J'^'-
719.
yet
(Chapters 25-26.)
'
TRANSLITERATION.
have no
[and]
track.
187
j^ V 278,
;* ^skdn
as to
735,(5/z^w) his person
is
ISl .^"
^59.
M
K*
.c/iVw^ 407,
^
q
^[
^/i'<?/;
42, rut
^sik,
985
(r/^z')
^/zV897,
/z/a'
^5Z!a'
^j^g
752,
Good
183, {/isz'a)
"
'
^JV^'^
1083. speakers
^?
HjJ
^ch'z'fz^
3^
z^z/
1059, have
183, [hsia)
no
blemish
/5f/z,
j^
/t/a
^^
o
s/zz'/t,
he lose
(c/z^/z)
^m
his vas-
/s^'/z,
gch'cin
^/sao'
*^^
HiJ
/irf/?,
sals
954,
^
"
'
5H
ti^z^
1059,
have no
[chou) counting
^^
53^*
5/t//!,
he lose
c/zVz^ 51,
,:/zz
tseh^ 960,
bamboo
Good
slips.
throne],
sB shayi'
752,
^
*~*
RH
ti'
/z
'
676, lockers
1059,
879.
oBt
'r/i'
z<7z^
have no
721,
Chapter
27.
H^
o
^/'sY/z.987. /^3
jchayin- 22,
J
*^ chieji'
Py
^j\
and
not
Pj
one can
yung'
149, function.
J^ o
^fe
Jz'ai 308,
open
[their locks]
shayi' 752,
^/zzV/z,
Good
^fe ^T*
s/z;z' 752,
Good
;^il
376, binders
rchapters 26-27.)
88
LAO-TZE
have no
TAO-TEH-KING.
gj^ ku'
434, for
1059, there
is
']'J2,
|B^.^"
3^^/iV'
no
349, outcast
on
/^S
and
^J o
zfz//z,
1065, thing.
-^shz'
762, (55w)
This
PJ
'-*'
'ife'o
425,
one can
loosen [their knots].
gH weV
1054,
is
called
wS V/V
359,
^^
Hfl
5z7z,
III.
Therefore
J^
=^, sha7ig'
IV
/cz/'
434,
Therefore
773,
{shejig)
the
^fe
il
good
holy
man
man,
^p
^fe
^^ V/^e' 38,
^^
^fe
;
the one,
goodness
s//a' 752,
good
^yaw 286
{jc7i)
men
71
man
WW ^w'
4Ht tvu
434, for
j^
is
{^^")
ot
1059, there
no
sfe
71
t/i'z
'
349, outcast
^fH
.5'^'
758.
(-s^w)
^E
fs.
5/^a;^' 752,
good
^^
^B
^-JT
goodness
i:/^^'
415,
he saves
man
(Chapter
27.)
TRANSLITERATION.
i8g
126,
.c^ii 53.
{tzu) of,
^ /aw
the cap-
Returning
to
^
^^
^^
Pfp
^^ o
,tsz'
1027 {Vzu)
717.
is
ital.
.i^^^
[Who] not
,5///
^wjiy [Who]
not
ff^Jiiuti^ 214,
{/isz'un^)
man
[and]
M? ^'5/z^
1^./^'^'
hood,
775,
(5//o)
j, ^,,<:/zV342, his
1033, 1047,
keeps
^
o
/5^' 1027,
.5z 826,
^/zz
(/'^-z/)
capital, ;|=^
^ti/<?z
i^^u)
woman-
^^
'^
though
becomes
the world's
58, intelligent,
y^ fie?i 897,
f^ /lia'
o
183, (/z5/a)
J^
>g.
,7/zz
589,
is
bewildered.
^.4:7 34 1,
(/z5z) valley.
This
J^ ^tf^z
1047,
Being
)
gS
^A-897.
T^//m'i83,
{/ism)
^,^
(world's
^yao'
1077, significant
592, spirituahty.
5^ ;wzao'
5^ .'^'^341.
^f* Chang
i'
teh, 871,
(/i^z) valley,
virtue
,tr 879,
J^
4*
'r/z'
721,
shiJi^
768
647,
22,
.
Chapter
28.
/^/a/z,
ra fhayig
^ ^ ^
^
o
./^^ 717.
not
A515.
departs.
fu
151,
He
reverts
A'tw'z;
,yu
1 1
(Chapters 27-28.)
go
lao-tze's tao-teh-king.
S?.J"^^ii05
an infant
^^^'^-
4B^
^zvu 1059,
The
un-
5J
V/.720. (--)(
/W S^^^ 393.
limited.
aU
"^
^'^"
53'
[Who] knows
XU
^i,
''^^"
53.
[Who] knows
.<:/zV
342, his
1
^^^^yiaig
[and]
146, glory,
(.s/io?^)
t^'slieu
^
"*
755,
(5/zozO
i^'sheu
"*
,
755,
[and]
keeps
,c/iV 342, his
keeps
1
^H*^
^1^
.<:/iV
342, his
ffl
o
^ij'u'
o
299,
shame,
^^ ^w<?V 1047,
-4^ fien 897,
becomes
the world's
^^
^ztz/z
1047,
becomes
)
^A'enSg7,
^^^
*T^
//za' 183,
{hsza)
^T"
o
s/^^7^,
y^
jZi/^V
Being
^ ^
-f
Ma
'/^w
183, iksza)
(world's
453, vale.
^zt/fV
1047,
Being
^
^gt
/^/a- 183.
(/ma)
(world's
z^ shih^']6'j,
4^^
model,
'>^z^
453. vale,
^r
chang 740
the eternal
jf^
871,
(/^)
virtue
^!
T^
^
E^
.i^z^
717- not
(/^) is
T^/V/i^ 872,
faulty.
o jf^ ^1/
151,
He
reverts
J^ ^W
tsu 1014,
^y^^ 151,
suflSces.
He
reverts
-fezf f?V,
^^
^5^
28.)
kzvei. 480,
,>'?V 1 1
[and] returns
18, to
(Chapter
TRANSLITERATION.
*p,i^V^
710, simplicity.
191
^
if
^r
V/^'
879.
^
^IJ
"^
721
768,
-p s/u7i^
-^ 'km
Chapter 29
413,
jvei 1047,
^^<^''^'^''
make
^
The
,c>^a?/^ 22.
^sMfi^r'
^
^
Hap
^
773,
{s/ien^)
holy
J^Jan
286,
(y^-zz)
man
^Pjyw//^'
149, utilising
/.?z//^967, [chiafig]
[One
who]
1 1
is
going to
^y^y'
39. desire
^Ij
/5^/z,
.^ ?5'
J^
^2x^/z
make [them]
[and] chiefs.
fj'^
^rh
zf?V
719, (^rr)
and
Therefore
1^
1047, to
make
J^ o
administration
chi 53,
(/^^^) it.
^Ij chV
g*^tfz^ 1060,
59, (t/7^)
-^ 2^
^^j\
jlj,
.tr/zV
342,
him
llU
^-^o
^S
/^//^
872,
(/c)
obtain
it
W
o
278, that
is all.
^A.897.
-p/^m'
(Chapters 38-29.)
183. (//)
The
)^^P^^
192
lao-tze's tao-teh-king.
Bji^ ,c?i'id
loi,
(/swi
breathe
vine
cJi'i'
^S
"pT
349, vessel.
can
it
be
J^ gg
JoK
1065, Others
^
o
zvei 1047,
made,
^^,//z5ii,
/zz^'o'
[are] weak,
1065,
some
[are
^g jt'// 1047,
gF7.saz94i, succeed
_ o
filled
^^ V/e/ 38,
p^
the one,
^gR
/^tfo'
-pai* 648,
mars
it.
K Jizvui 261,
^'''b
succumb [come
^
"^
J^
out vanquished]
III.
.<^''
53.
(^s'?^)
II.
*"'""( Therefore
1^'^'278.
takes hold of it.
^>^z7;.
67,
[Who]
one
^s/za;?^'
773,
{s?ie?ig)
the
holy
yy^
5^z7e, 769, loses
Jan
c?i'u
286,
;^^
.<^'''
445,
J2
53. (^^z^)
it.
^ ^
/t'
434, Therefore
o j^
^
Q
abandons
[shen) extrava gance,
^ps/iaw'
73,
^^ hzuo'
fy g^ 7izvo'
some
{hsin^) go on,
;^ V/!'
445,
abandons
,>^z'^ 207.
^K /'az"
848, indulgence.
1065, others
follow,
^g ^57^2826,
/z'
some
warmly
.Srt;z
723,
Chapter
30.
PIU o
'^shih
768,
gg hivo'
1065, others
^^
,c?iati- 22,
(Chapters 29-30.)
TRANSLITERATION.
Ijjf i^zV/z'
;S(5 'zt/
193
[and] thorns
387,
Be
stingy
chi^ 392,
^
#W
J[^
278,
[Who] with
1082, there.
Jg tao'
yj^
^-so'
867, reason
^
j^!!
^a' 839.
great
1002, assists
286, {Jen) the people's
87,
^chiu7i 419,
war's
Js^ Jd?i
*^^"' ^^'
(^""^
^^
'<^/zz^
master,
the one,
^^ 'che 94,
.i^ 717,
not
'^
'>'^'^
1 1 13.
are
J[^V 278,
with
:^ .i^/^ 698,
y^
,Vien 897,
arms
^
rj'jj
/""^^^ 634, ^p o
^/z^//'
harvests.
752, {shan)
The good
'che ^S,
one
.c/zV 342,
His
and
[then he
^^shi'
jr-j^
methods Jlj^'kao 171, render good [make welcome] M Jg Jizva7i 244, repayment [requital]
,
g^
-
278, that
717,
is all
.0
stops]
;;j>
pi
Not
dares he
gfr
DJf
'y^a 312,
278, thereby
(f/z'/V)
,shi
y^'B,,
{ssu)
An army's
su' 817, (5/zz^o) place
^
^^
_
/sVz loio,
to
take
ch'iafig 366,
by
force.
J5f
j^g
^m'.^rt/o 489,
One should be
resolute,
^^ VZt'z/
[which]
94,
it
occupies,
and
not
^J .ching 403,
briars
(Chapter
^
30.)
194
LAO-TZE
,ching 405, boasting
489, resolute,
TAO-TEH-KING.
^^ o
^0
/fC
tt///'
1054,
is
called
fl^ 'kwo
,i>u 717,
un-
ml ^rh
719, [err)
and
ig[
_^
/'ao'
867, reason.
o
.i^ 717.
^'^'^'
/7I z^^,
^-fe
y^
ief
Un-
/a,
122,
haughty [bragging]
^^7' reason
^^
'/fezf
o 489, resolute,
&
f-\
V^ao
'z
953, soon
278, ends.
^
1^ ^&
"'
ix'm/z,
879. 7^^'
rfff
V/i 719,
(^rr) but
[only
H!
,
'^''''
when]
-Jhe can
[it]
s;7^ 768.
>'^"^^'
Chapter 31
^^
.^i
"-*
^095.
22,
j^^ V o
278, avoid
.^^ ^chayig
mT
-jg
/r/f
'jV^w
1086, Quelling
1061, war.
1^ 'wu
>^
5S
zfw/i, 1065,
^^ ,/
Afct
|I-l*
te/w/z,
142,
Even
1065, (z^)
Things
H||
BjdB
siang
.<^/i2
^^ Q
'lao 508,
they decay.
(if^z?)
^^
(Chapters
53. (^2^w)
among
H^
5/i2
'
762,
This
TRANSLITERATION.
195
an un-
Mjzvuh,
^\
^i>u 717,
g^ /izfo.
^^ zf
yC.
2^'
.<^''"'
1063, to detest
53' (^^")
^^
:|S.
among
them.
chT
349. tools,
j^ /jm' 434,
"/^
'ytu
Therefore
^^
,/<?V 136,
[and] not
1 1 13,
[who] has
^J -^ V52'
.cr/izVm
418, a masterly
1030, (^^w)
53,
(^-s^w)
man
^
o
.<^/*
his
^chH'
/|>
lies
349, tools.
^S ^^ V/tw
,/z^ 717,
[When] not
(/e')
on them].
^^teh^
^'-
872,
he obtains
[it]
pJ
The masterly
V278, avoiding
719.
'^^cMun
-^
'tsz'
418,
^err)
and [then
jjO"'',.;,
1030,
(/^w)
philosopher
while at home,
^
<|^
^fe
^* yfezf
"fx"
'^"^^
484,
he esteems
left.
^^'z^w
899,
Peace
1002, the
1
^3
JE^
^'ww^'
149,
^^
^^
fjfrt
1047, he
makes
[holds]
,:ping6g2>,
J^'shang
^.5/z/w^
741, high.
771,
'^*
but
^^ >'2w'
the right.
^.//^7i7,
not
JjJ .^2*^^698,
aw V^7 586,
Arms
[are]
enjoys
[it]
V/i^' 38,
and
(Chapter 31)
196
LAO-TZE'S TAO-TEH-KING.
^S^shi' yO^,
{ssii)
aSairs
.^>^
it
[a victory]
^^ shayig'
o
jXj Jiiung
741,
we honor
left.
che
one
^f
{hsiutig) In unpropitious
^h
'fpj
^'^^^''
shang'
11
we honor
y^ ^ya
"y^ ,fu
/^ yz'u'
o
Now
[when] one
likes
|j^
,/'/V 689,
The
assistant
^^^^"
554.
shah, 731,
(5a/f) to kill
array
y^ ^/aw
^*
^IJ
437, sits
to the left.
V/z(? 38,
the one,
'
/5^/z,
shang
741,
The
superior
)
y[>
,i^z/
j^ /siang gdj,
f^
o
,chu 437, sits
1 1 15,
Pf
'>^'o
be able
\^
ij^
/d'/z,
to obtain
/^ yiu'
to the right.
Jjl^ c//z
'
61, his
1 1 18,
wishes
^*
go ^yen
f^
^chil
1083,
437,
[This]
means
,yu
[that]
in
occupying
^^V.897.
^/z/a'i83,
.^^ V
ihsza)
the
I*,
empire
)
^^^ shV
0
^ij
j;;^
/s^//,
956, then
IV.
'/
278, according to
"g
/^2
391, In propitious
(Chapter
^J^
31.
TRANSLITERATION.
7^*
197
Of holiness
jjj
520,
ceremony
is
s/it/ig' 773,
^^/f,
J^ 'ch'u 94,
"^
o
managed
it.
2|^ 'C^
71
The
kill-
ing
^
i^
o
chayig 740, in
1057,
is
its
^^ ^^^Z47^^
eternal aspect,
un-
chu7ig^ ^^ '^^
tudes.
^^
o
Vo 909, many
278, with
VA V
^F
826, {shici)
though
,^eV668, sorrow
/]>
^^^ .w^az
^^ch'V
[we ought
XA^897.
to]
weep
J^
o
.tr/iz
^
E^
the
^^"^^^
/./a- 183.
(/^sm)
^^
y^
JLI
[When] In war
tt^ 'kan 312, dares
to
ch'an 20,
174,
{cJieii)
[it].
subjec
278, according to
X^Jieu
45^ iSang
725, the funeral
(/^oz^)
Princes
HlM
]^^
^^ 5^'
V/z'z^
ceremony
^^
94,
*b/z,
296,
(7'^) if
must be treated
tt^
^
g^
nang
o
//'
^Hp
o
879,
keep
it,
1^ zt/^'
Q^l
}
1040,
sand
ivuh, 1065, {zuu) things
967,
J*
shih^ 768,
'r/z'
Chapter
32.
H^ Jisiang
721
_^
/5^^"
103 1,
695, to
(/"^w)
^^
(Cha)ig 22,
^'piti
pay homage.
(Chapter 31-32)
1 98
LAO-TZE
Heaven
TAO-TEH-KING.
y^i/^i
then
y^ f'ien
897,
142,
^
/KU
*
/m
mu-
>'z
'
1093, in turn
967, {chz'ang)
is
(^^^<^)
'^S ho
21^, combined,
^^ /siang 53. ^n
<^'^^^'
one
going
to
know
L^
278, thereby
jl*
'chi 56,
where
to stop.
j^p Chiang'
*H*
364,
drop
4pn
It*
,t/z/
53, (/^)
Knowing
to stop
,^/2 310,
/' 557,
sweet
'chz 56,
where
^P-
dew.
Pif^"*^^7.(^/^^))i3therea-
^^
^7
son
278.
f
why
^^L mo'
J2-
have none
yj^ ,^
717. there is
no
'^^^* 53'
(^^^^ ^^ their
commanders,
III.
Irh 719
^5^"
[err) but
^
^,
^
i^/z"
1031,
{tzii)
681,
To
illustrate
of
them-
J^ ,c^w
418,
J^^ao'
be
867,
righteous.
^
-pr
o
Reason's
,c//2
53,
(^-s-w)
y^tsaz"
941, being
^
/a "
[When]
at
3l^A.897.
/"' 183. (/^)
1 1 12,
i^th,
r^i^^"^^*
1113,
[it
becomes]
the
^f^.jym
III
j^f^ *-*
resembles
^^
rning 600,
600,
[
)
nameable.
yarning *~^
/cz/,
^^yt'
E^chz'
TS'y^'u
1093, also
339, already
1 1 13,
"^^ ^"-^
.^'^"*
"k^
,yii 1
18, to
exists
}T f^^^*^^ 362,
(Chapter
32.)
great rivers
TRANSLITERATION.
199
Himself
[who] conquers
^^ 'hai
nl
'ye 1079,
indeed.
^^.5/zaw^
771, {she.ig)
^
^^^^
/'^'879,
one
is
nS
^QJ
[
ch'iajig 366,
.^'^
mighty.
.5 723,
53.
[Who] knows
^
;35ii
.s/////.
768,
Chapter
33.
^sa7i 723,
chang
22,
^
:j^
i^zV/z'
688.
To
discriminate
5S S^^'^^^^S
fy
^*
,
366,
[Who] dares
to act
.-^zw^ 207,
V/ze' 38,
{hsiyig)
[move]
the one
kn
Ji
,c?ii e,^,
[Who] knows
/Q
^
'j'z><
1 1 13,
has
Jmi
Jn^ chV
61, will.
^^ :^
o
^i>u 717,
5/zz7z,
^\
Not
[who] loses
his
58, is intelhgent.
g
-^
;^^
^^
/5^" 1031,
,<^^ii
769,
(/2-z2)
Himself
^^ .c/zV 342,
53>
[who] knows
f^
V/j^' 38,
sic'
the one
^3
^wzw^
599, is enlightened.
V/z^' 38,
the one,
lasts.
BQ
^
y^
j\
o
.s>%aw^ 771, (s/ieng)
286,
(j'e/i)
^^'cJihi 413,
[Who]
conquers
others
y^ ,yaw
yiu
li'
^
fj^
III.
'54?'
836, (55Z/)
[Who]
dies
^^ V/z^' 38,
1 1
the one.
13,
has
/[\
not
536, force
200
'die 38, the
LAO-TZE'S TAO-TEH-KiNC.
one
{shou)
is
S^
long
living,
sheu' 757,
lived [immortal].
^
JjrJ
.i^w 717,
not
it
^^^'879.
^^
/s'^-'
1033, [tzu)
refuses
[them].
,s 723,
5/5z7z,
|-
768,
Chapter
34.
,kung
460, Merit
77, (r/zfw^)
it
^ fKang
^
ac-
^^^
A>
c Jiang 22,
quires,
^[>
.^
,^z< 717,
[but] not
ft 7a
289, Trust
its
^^ *^
periection.
name
^
-J^
ck'zng 77, in
yQ
^^
^a' 839,
ngai' 619,
It
loves
The
great
'yang ^^ '^^
jg^
1072,
[and]
ishes
nour-
^^
^^
zf^/z'
1040,
sand
Z/z/7z,
^rj/aw'
^ ^
pT
ytr
^1 o
jJJ
Jn'iyg, {hsi)
.c/^V 342, It
Oh!
/i\ ,^M
'k'o 425,
can [be]
^
on
the
'tso 1002,
on the
left
^^ yiu'
1 1 15,
[and]
-H *6^ zfaw' f^
^/i!?''
right
1040,
Always
has no
it
sand
-^Tjzz,
1
139. desires.
*r3p
on
Pf
*k'o 425, It
can be
.f//z
^y
^^
jning
600,
named
JU[ V
278, thereby
.jz^ 1 1 18,
with
(Chapters 33-34-)
TRANSLITERATION.
201
[cheng) accomplish
fi^ '^-^
chang
.f:;^^
77,
zvdn' ^^ *^
1040,
The
(rt^//)
ten thou-
J^
*J^
342, his
sand
things
ta' 839. greatness.
^Izt^w/z, 1065,
^^ kzvei^ 480.
~^.v^ o
return
1082, thereto.
1^
ti' 879.
Yet
-^
,sa 723,
shi?i, 768,
,/T\
,_^z^
717, not
4acts as
Chapter 35
^^^tfeV
1047,
it
JX
rte.
'zvii
1060,
^
^K
V/jz^ 87,
[their]
owner
^chayig 22,
o
It
"pT'^'o 425,
can be
rnirtg 600,
named
as
Benevolence
jS ^tffV 1047,
-^
^^/f,
871, virtue.
67,
[Who]
takes hold of
-4^
..,..,,-,,
Therefore
^^ Slang'
c
792, {hsiang)
form
5^/V.;z897.
the
^
j|[B,
shang'
773,
[sheug) holy
the
*|^
/tza'
183, {ksz'a)
^
)
iV
^yaw 286,
(y<?w)
man
end
^ir 'zvang
o
^^ ^chimg
'
^h'waag
y^ .^" ^i
jC
o rt^ ^'
717. iiot
Fm
'^r/f
719, (^rr)
and
^zt/<rV
1047, acts as
^K /zz'
o
161,
is
injured.
434, Therefore
i^ ,ngan
j^K.
620,
Contentment
H^
^fing
701, peace,
34-35-)
202
LAO-TZE's TAO-TEH-KING.
5^ fai
'
^
J^
g
,i^w 717,
not
is
.if.sz<
1014,
enough
to
II.
P^
/<?'
554,
1
Music
and
p^ ^zfaw 1 04 1,
f^yun^'
1149,
{zven)
be heard
use
The
^'yu
'gfl] 'V/it
125,
*^
720, {err) dainties
.<:/zz
53, (i'^w) of
it
/^^
.i^ 717,
'k'o 425,
not
1^
P]
can be
exhausted
^k'o'
429, people
^J^(:/^z' 339,
make
)
>
stop.
m ^
H^
.
^^o' 867,
.cZ/z
Reason's
53, (^^/^)
^ ti'
879.
ch
71
mouth
"I-
^san 723,
shih^ 768,
///,
[>
PI
Chapter 36
J^
853, 224,
[how]
is
insipid.
^^
562,
22,
yCjJiu
Oh!
]^T ^chayig
^
^if
_^
.c/zV 342, it
1^
zvu 1059, has no
taste.
^juy^V
1050,
The
secret's
''^*^
[When]
looked at
M^ fsiang 967,
^^'^
;5sjji>'''^'
which]
1
.<^'^2
53. (^^)
it
^
Fi
,/z^ 717,
not
is
W^
jj^
^/5M
1 01 4,
enough
be precious.
listened
.<^'^
c/Vw' 385, to
kii
435, assuredly
.<^>^"
53.
(^-2^^^)
to
it,
HM ^chafig 22,
(Chapters 35-36.)
has extended
TRANSLITERATION.
203
^y
^
o
II.
137. to desire
^^joh^
295, (7V) to
weaken
gB
zt'/z
1054,
is
called
^
Jgl
Shi 53
[tzu) itself,
^W .z^/z'io50,
BH ming
,0
the secret's
o
692, surely
i^/z"
599, explanation.
21^ ^Vm
MMy*^-^^-
The
weak
tender
the
5S
[and]
ened
'^'^""
21
jj^
^,s/za^
j^lj
771,
{sheng) con-
^^ -g^j'w'
,kang
^^ch'iang
[and]
strong.
the
feT
III.
kL, o
.^'^"'
^
/]>
has
,_y
1 1
19,
.i^ 717.
not
pT'^'o
425, should
fe
^
o
//zw^^'
205,
{hsing) raised
fp
JHH
is
,j iri8, from
_j7<^n, 1131
^^tt^o 491.
\
*J^ '*^
^tsiafig
<^6']
{chia?ig)\T\idii
the deep,
which]
1
going
^^yu'
137, to intend
to
o
tso] the
^^ /o 913,
deprive
,<:/zz
^|J/z*52i, sharp
;^^ ^ q
yf\
r/z'z'
349, tools
j^
kii 435,
assuredly
[it
./ 717. not
425, should
J3E'jii25,
has]
endowed
(Chapter
"gj >^V
36.)
204
lao-tze's tao-teh-king.
i 278,
jy
yj^
thereby
{ssi'i)
t^ 'skeu 755.
be shown
(-s/zom)
keep
[it]
s/u" 763,
^^
tt/aw'
1040, 1065,
J\^ Jan
^1
zt^w/z,
things
J[^ fsiang
|g
_"-^_^
'^-
879.
g
..
/5^"
^^<''<^'
1 03 1,
of themselves
^san
'J2'i,
TTj
o
\
240, reform.
[If]
"Y shih^
*Xj
^-sV/z,
768,
Chapter
37.
'fj^
/zaya' 240,
reformed.
987,
22,
\^
\rh
'Jig,
(err) yet
^i
charig
'^yii
J^lso'
o
11
37.
they
may
desire
1005, to 1060, I
stir.
^
j^
^ix/eV
1047, Administering
*Q*
^2^7^
71^ /si'ang
^^ ^*
4fflE
tao' 867,
Reason
is
^
^1^
^chang 740,
i^<^'?<
53. (^^2?)
them
always
^
^^
V 278, by
"^
Q
ffj]
jning
600,
nameable
'/''^^
719. {err)
and
^^ ]^
^Z/z/
1059, nothing
>ff
,i^z^
p .^'m
710, simplicity.
^tt'//
1047, done.
174.
(/^oz^)
^ ^
gg
,>^^?^
Princes
kings
^
xg
jj^
j^^, 1059,
The unnameable
^zt/aw^ 1043,
296,
[and]
if
^weVz^o-
600,
^y^/z,
U^)
.^;^^
53, its
nang
(Chapters 36-37.)
TRANSLITERATION.
yt\ 1093, in
205
/J\\
tjfi^
turn
'shang
741, Superior
(/'^)
7Y^ yp.i^7i7.
^^jyw'
1 1
not
^^^^/z, 871,
virtue
un-
^^shr
762 (55w)
^
>
Therefore
PJ
278, thereby
{ching) there
rest.
)
is
/H*
'j7
1 1
13,
it
has
[Then]
the
^^
teJi
^T^ Ma'
183, [hst'a)
world
o ^K^ /'
jU^
^/^/r,
871
(i-c)
virtue
f^
03 1,
(i'^z^)
be
self-
^>
,^ 717, not
^iS^ting' 905
'^S
{che?2g) enraptured.
i^^teh, 871,
(/^)
virtue,
'^^s/n' 762
(5.SZ/)
therefore
K ^/a
T^
|g
183'
(/isz'a)
the latter
^IfH'zf?^ 1059,
it
has no
virtue.
(z*^)
,5a 723,
j>
^S^
Chapter
a
38.
4-s/!//!, 768,
4nH
.z^'
1059,
is
non-
^^a/z,
647,
.
^i
fihatig 11,
And
^ ^
has not
/?<
566, a discussion
teh.Z-]!, of virtue.
L/
'z'
278, thereby
(Chapters 37-38.)
2o6
lao-tze's tao-teh-king.
^^ jvei
o
1047, pretensions.
^^
o
|-
XV ei 1047, pretensions.
l^^/^/z. 871,
{iS)
virtue
w7z"52o, propriety
^i ^zf/z" 1047,
J^
tm
/Q
is
acting
^
^
"
^zf 1047,
is
acting
V/z 719,
'jz
1 1 13,
(tfrr)
and
tm
but
has
J^ wo'
p^
o
,c/iz*
603,
when no one
it
VA V 278,
thereby
53, (/2^m) to
1
j^ a
p^^
^zt^^^e
1047, pretensions.
]f^,>7w^
^ij
106, responds.
Then
4~
Se,
^M ^Jang 290,
^^ j^z"
nn
\P}
stretches
1047,
is
acting
itself
arm
^
hW
'chi 53,
'
(/^-i/)
'rh
and
rh
J^^W
.t/i2
^^
]J^
53i
rj V
278, thereby
/^z^'
Ill
434, Therefore
769,
^^J^^i
j-
1047, pretends.
^b
II.
5/zz7z,
when one
loses
1^ /ao'
1^
IX?
867, reason
^^z'
^^
">^
and
then [there
is]
tice]
^zt'/i
1^
1047,
is
acting
*^
heti'
175
(/zoz/)
,c/iz
^^ teh, 871,
'y^
shih^
(^^) virtue.
but
'j(i(^,
One
loses
P&
'^zw II
1 3,
has
i^ teh^ 871,
WW
(Chapter
38.)
(^^) virtue,
VA V
278, thereby
and
TRANSLITERATION.
207
knowledge
[is]
f^ heu' 175, [hou) then [there '^ is] ^T^Jan 287, {Jen) benevoo
lence.
5/^^7^,
^^ V/i^' 38,
^=J,
that
769, 287,
One
loses
i^
"^^
A~^ *^ ^jan
fj^
(y^w) benevolence
'^^
and
3
fjjj
hzva
239, [mere]
flo^
^J heu'
^^z"'
and
280, righteousness.
j^ ^j
20,
ignorance
'y^sJiih^ 769,
One
loses
^^ ?'
lyj
^P
'5/zz
V/i
and
5/z2' 762, {ssii)
Jp
o
then [there
is]
>
Therefore
-a J|[g7z52o,
J|^Va78,
-j^
/a' 839, a great
25, large
propriety.
IV.
dt 'y^^
142,
Now
^^ Chang'
d&
^fti 142,
organiser
[man
of
affairs]
^
j
^^ sin'
f^f
/z^z/'
176
(/zozz)
solidity
,cfn
^-i,
in their
^\
^^
^[^
,_^z/
m^ :Po'
705. attenuation
.c/z/z
and
"^r hvan'
.^^""
570, disorder
ym
J^
begin;
/<?' 705,
externality,
V/z'zz
94,
He
dwells
nine
j^ ^^
-S'
38.)
.^r/z'z
its 342, in i
/zz7z.
769, fruit,
2o8
/T\ ,fu 717, not
lao-tze's tao-teh-king.
5c
;^B
,<:/z
/'zVw 897,
Heaven
437, abides
^^teh,
y.
.cAV 342, in
/^^t/a
its
firt
3p
o
239, flower.
JL^ V
>%z/ 434,
278, thereby
jl^
Therefore
^ts'i?ig
j^
995,
{ching)
clear.
it is
V/f' 445,
'// 674,
75'//
he avoids
o
J[^
//
^
ff^
jj;j^
879,
Earth
(/^)
the latter,
>:9
loio, (c/j')
and choses
attained
'ts'z
"
yi 1095, unity,
^
I^ V 278,
thereby
it is
j^ning 637,
^ti'
879.
jprtj ^.s/zaw
peaceful.
,5a7? 723,
^^teh^
Chapter
39.
872,
attained
_yz\
1095, unity,
13/
278, thereby
it is
~^
<cha7ig 22,
^^ y^'w^ 543,
o
mental.
"^^
jj
j?fc
/a/i, 123,
Law's
^a
J^Jf
278, thereby
1
^ ^ ^ n^
~^
SZ'/t,
802,
(/f5/)
^^L^yiyig
Of
.r/iz
old
53, (/^z/)
mzL'dn
those who tained
at-
1040,
The
ten thou-
sand
^e/z.
872,
{tc)
i^
zi7^/;,
^M
/r/f,
872,
attained
^^ V/ze' 38,
(Chapters 38-39-)
TRANSLITERATION.
209
l^
V278, thereby
:^^z'879, Earth,
J{{c
,s/mn^ 742, {shen^) they have life. heu 174, (/eo?/) Princes
it
not
]^^ V
-^Jiin^ezy,
o
^
o
steady,
^^y^,
Tl^Amw^
^l^^
967,
{Chiang)
it
yi,
j^
V
1095, unity,
n uug
422,
presumably
Jai2i, ^^ o
_^
break down.
,ze^/z
become
)
5CA-897.
jg<:/m^'
^,^
^^jvu
jt^V278, thereby
75, (r//^w^)
stand-
^^J^^^S'
5'\3>
mental,
TJ^ /5zaw^
^^/!z'
58.
produces
ilJi>
fff/
^^-'^^
422,
presumably
.<^'^'
53. {^2u)
it
^g^hieh,
1095, [is] unity,
*>^z;
^'^^^
'>'^
453. Valleys,
1079. indeed.
^^J^ii
1059,
1^
278, thereby
^
31^
Jiy,
/'?V;/
897.
Heaven,
it
,yiy2g
106, filled,
,t^^z<
1059, were
not
{Chiang) they
'z
would presumably
be exhausted.
^
'*
/^'zV
378,
5}^/5m;/^
967,
{chiajig)
it
^^ ]^'/b'/V;;^422,
would presumably
ivdn' 1040.
The
ten thou-
sand
i^'uh^ 1065, (z^'^O
things
2IO
IJI
LAO-TZE
H
278, thereby
TAO-TEH-KING.
\A
K'
._:
'i
278,
upon
[hsia) the low
/zza' 183,
"o
^^*^
ing
life,
Ij^ jtsiang
^zf/z*
1047,
have
[their]
^^ 'k'ung 422,
wzV/^^ 593,
would presumably
o
be exterminated
[as
^chi 336,
founda-
tion.
(ssii)
^ s/ii' 762,
J^V278,
-j^
./zf'z/
by
fire]
Therefore
heu
r^
OTu
zvang
,tt/M
1059,
~p
^A
278, thereby
75,
Q
the standard,
themselves
rZtaw^' Jp '^q
j?jj
(c/z^^)
g^
JjJ
_
1054, call
but
.>^z^
43i. orphans.
&
'^*
'
484,
esteemed themselves
^
ij^j^
'-^z^^ 467.
widowers,
^^
./?;ao
"7^ .fu
/5za^
^ 'k'iing 422,
J^//zw^'446,
would presumably
^
rH*.
1034,
{tzii)
[Is]
this
[because]
fall.
,<:/eV
342, they
B^
tsz'eft'
A^ ^w'
jM
V
434, Therefore
484, the noble
commoners
^* kwei'
278,
^^ ^tf/i 3C
1047, take
655, (i^^w) their root?
'.^cf'^
from
{chien) the
B^ /fszVw' 979, ^^
^^ 'o ^^
^^k^':pan
commoners
.J^' 1078, JP o
{yeh) [query]
it]
B^
not so
3^ Jiu 224,
[their]
jfc^
root.
/fz^'
[query]
655,
(fen)
.^ao 324,
The
high
(Chapter
434, Therefore
39.)
TRANSLITERATION.
chV
'
2II
867.
53, {tzu)
^tao'
to pieces
's>^
777. (^) go
^
JIJ
reason's
.:/zz
S.
.ch'e 39,
,jx^7^
a carriage [wheel]
it is
/^^w^rr'
932,
motion
7^
1059,
no [longer]
Weakness
.^
.<:/iV 39,
a carriage [wheel].
[Unities] do not
^
;^
[is]
./z' 717.
1
867,
-g^ j'
/z<'
137, desire
^
SO
"T?
'''
.y 297, like
>'^'^'
^ ^ ^
reason's
.Chi 53, (/^z^)
3/?/^'
1
149, function.
II.
/'zVw 897,
Heaven,
1^38, a
gem
down
down
^\^tr
^^^^'
553. to be let
553. [and] let
^^^o
^^xvd7i' 1040, [and] the ten thousand j^j, v^zviih^ 1065, (t.'2^) things
^.s/zaw^
j~P>
742,
^sheng) are
produced
1 1
"^T^.^'w
18,
from
existence,
y^ 'ym
g^^^-'879.
(TCJ s^- 836,
1 1 13,
^
^
Chapter
40.
'yiu
1 1 13,
existence
is
_j*
produced
118,
~P
aii,
5//27i,
768,
J*
from
^chat^g 22,
^zfz/
1059, non-existence.
'-^VV
445, Avoiding
1
j^ yjmg'
149, function,
I.
^^'/an
126,
Returning
^V/^/38,
that [is]
(Chapters 39-40.)
212
lao-tze's tao-teh-king.
^^-
^
gg
879.
(>^5za)
An
inferior
s^" 836,
768,
(55Z/)
scholar
^shzVi,
-..m^yz/i^
^^z^a
^45.
1095,
22,
=^
Chang
M
1^
^
/'z^'^^ 933. Identity
z'
5mo'
^.^^iiSl.
281,
and non-identity.
I.
^
..^
.i^w 717.
[If]
not
ridi
[it],
}^shang
741,
^^siao'
superior
795,
(/mao) he
culed
will]
^,i^
^j^/sw
717,
1
[it
not
p3>^^^
Jg^ao'
01 4, could
hearing of]
867, reason.
jy V278,
thus
^fih'in 402,
he
is
strenuous
tvei 1047, to
be regarded as
^Jiing
207,
(/25z^)
tises
prac-
j^ /^w'
434, Therefore
^
An
o
chien' 386,
1083,
who
builds
X^,chu77g
_
105,
(^.9z/w^)
average
762, (55w) scholar
~^ ,yen
words
"^shr
^V/5^'38,
the one
^^ti^aw
Jg/ao' o
/^ 'JZM
II 13, says
53. (^^z5) that
867, reason,
.^'^*
^S[
mened
tao' 869,
by reason
^^/oA,
296, [je)
sometimes
[it].
"^
^^e'i'
41.)
(Chapter
TRANSLITERATION.
213
875,
68.
(/'o^^)
Jg tsM 990,
^
{chiyi)
Those advanced
Jg/ao'
869, in reason
^
}^
/fjlj
f^
/V
c/://i^
the remiss
Simple
o
straight
-y^ joh^
x>'"
(/d-)
resembles
^^^2276, The
i
123, the
changing
fickle].
[th;
[pf
/Q!q'
869, in reason
(/e-)
^
jT}
3ffl:
o
/a' 839,
The
greatest
-j^joJi^ 296,
resemble
Jci^^g' 132,
square
^//z"
o
f*
'shayig 741,
The high
^/^/^,
P^ o ^^ :^
P^
corner. greatest
839
The
chT
349, vessel
^j^'hu
o
'zfa/7 1038,
not yet
is
^ /a'
The
perfect
^ ^o
^7^
ch'ang
/a' 839,
77,
[c/iefig)
com-
pleted.
The
greatest
^*
^^joh^
ic^^, {je)
,>7
.///
100,
sound
are likely
<^
o
^*
;?<'
299, to be put to
shame.
J^ 'kzt'afig- 478,
^^teJi^ 871,
The broadest
virtue
^^ o
^^
SuE.
.s//?>/^
The
greatest
form
1059, has
no
j^
^g
king
established
/o' 867,
'37
1
Reason
^^ /^^. 871,
^^yo7^,
296,
{ie)
virtue
j^
Src
41.)
103,
when
[is]
hidden,
(y<?)
resembles
(Chapter
.2f 1059,
not having
214
lao-tze's tao-teh-king.
rning 600, name.
142,
A^
^A
^
^shang
742,
{sheng) produces
r-H ^fu
lt|fc
However
it is
*_
o
'zvei 1052,
exactly
-^^^
^jk
^fe
"^I
can
sand
tat' 845, give
'ts'ie
^A*
o
t/z<A,
n
t|&
chHng
{cheng) complete.
'*^
*l^ cvdn' 1040, The ten thou^"^ sand l^^zunh^ 1065, (zc//) things
"^ /li'
|g^^-'879.
^
149,
bear
the
j^.jV/w
^
Chapter
42.
1099,
negative
'
principle,
gCf
5^" 836,
708,
\
and
p* 5/j?7e.
*~*_
i^ :pao'
*(y
665,
embrace
the positive
principle.
{tsu7ig)
j^^^jya/;^ 1071,
V/z' 721,
22,
^, fha7ig
^)i^,ck'7i??g 109, *
The
immaterial
^^t/zV
348, vitality
^
igf ^^
!"
nj V 278,
thereby
^ jt/// 1047,
makes [them]
harmonious
Reason
11.
-^ ^sha?ig
^yi'
o
742,
[sJieng) pro-
duces
1095, unity.
^^
.
,
'^
Bff
"^
which
{shejig) pro-
5E.
.L,J
z^7/'
1063,
is
detested,
is
duces
721,
(^v-;-)
duality.
P'ffi .zcrV
1052, exactly
_ 'r/g'
355J
.-^/^
(Chapters 41-42
TRANSLITERATION.
215
I
^^'kzaa
/f>
467,
widowers
^
/2. o
'w^o 627,
^^ o
"H
453, worthies.
^^c/imo'
'^^^^'
372, teach
it.
53. (^^?^)
,^^
,kung
1043, kings
^
^
r^
5M fJ^'i<^^^g 366,
J^/m;;^
525,
The
[and]
strong
aggres-
JL^ V
278, thereby
^^ V//^ ^*
o /|n .^?^
^
sive
38,
ones
717,
do not
{/^)
i^.ch'ing
|5S[ ^z^' 434.
76,
(rZr^w^)
^^/"^/t, 872,
obtain
^;
Therefore
J^ ^ch'i 342,
y^'sz'
o
836,
their
(55^^)
]^
J^
i^zt'o'
259, sometimes
'.sz^/z
829,
you lose
it
as:
[natural] death.
1060, [But] I
^
InJ
.^/'*
53. {tzu)
3^ /5m^ 967,
j[^ V
gain.
is]
{Chiang) shall
'/''^^
278, thereby
^Q^j'z
'
1092, [there
259,
^^
^
zuei 1047,
make
[viz., ex-
pound]
5)5
y^zx^o'
Sometimes
^^J7'
1092,
you gain
it
^fu'
*
i^y,
father
[founda-
tion].
j^
jl^
r-?t
,<^>^z
53. (^^?5)
',r/i
^
|7LJ
-f-
'^^
879.
sz" 836,
.9/iz7z,
708,
Chapter 43
/\^ Jan
286, {jen)
53. (^-^5)
^
j5|f
Of others
.^/^^'
(
:^ .^/mw^
which
22,
sii'
(^
^5r<:///ao' 372,
^zen' 689,
1
The
universal
taught.
J^jVww^'
(Chapters 42-43.)
149, function.
2l6
lao-tze's tao-teh-king.
zvei 1047,
[doing's
^P /'zVw 897,
"TT
Jx^
hia' 183, (/z5m)
,^>'*
y^
the world's
.cM
'jz'z^
53, {tzu)
/N*
1 1
13,
having
53. ^i^^)
^
?Tr^
fr/fz'
60, (c/?z7z)
most
/f\
.^?/ 717,
the not-
^_;Vm 294,
{jou) tender,
o
J||^
^c>^'z
g
j^
and
^3v;z 1083,
r//z 53.
speaking's [gen.]
{tzu)
ff8v/zV;z^
*^
(i^zw^)
courses over
]
c/zzao' ^^ ^
372, doctrine,
5^ fieyi 897,
,t^w
T
21
^^
^odd's
.^^^'^1047.
[doing's
[gen.]
53. (^^^)
j2,
most
'^''"'
53.
(^^^^)
<:Zrz
'
60, {chih)
^^j7,
g
1092, advantage
^P
f'ien 897,
/z/a' 183,
in the
world
(/z5za)
4H
'**
'
2t/M
1059,
1 1 13,
The
^ W
IJ
hi 176,
c/jz"
(/i5z)
[there are]
few
394, [that can] obtain
53, (tzu)
/fer 'jyzw
existence
/s.ju'
^ffl*
299, enters
-^ fhi
them.
rM
^
~p
pg
/Z-'
879.
3^
^^
ivti 1060, I
768,
[>
Chapter
44.
^^s?ii'j62,
{ssii)
6-'
836.
22,
V
)
therefore
JjyV278,
&r| ^cM
53, (c/iz/j)
.S, fliang
know
jt
/z"^,
538. Setting
up
jrf^ ;tzaz'
360, precepts.
(Chapter 43-44-)
TRANSLITERATION.
^^e^' 176, (/ioz^)
217
intense
Jr
/^
jning
'yii
1
600,
Name
"^"^
zvang
1044, loss.
III.
125,
and
person
[is]
^"
Art
,<:/it
53,
{chih)
shu
^ts'in
780,
which
99 1, [chm) nearer
{shell)
./ 717, not
is
J&^
,s//a 735,
'yti
1
Person
J^g;w' 299, o
despised.
^N
'^p ^fr
125,
and
/^^t'o'
when
^s/;z^
which
?
[is]
/f\
.i''"
717.
is
not
^^
o ;ja
/o 909, more
/^/s.
872,
1
(/d^')
Gain-
"pT'^'o 425,
He
will
be able
i& <>'
125,
and
ly V 278,
thereby
27, to last
T*^ vuang
^5/i?^
1044, loss,
^L. ch'ang
780,
which
is
more
?
/t
'chill
r^
413,
[and]
to
con-
tinue.
^
s/zaw' 738, [shell)
//' 879,
Extreme
gg^^"836.
-4-
5A/'/j,
768,
Chapter 45
jj^^/'
692, surely
839, greatly
139, wastes.
3^
'zf z^
1060,
-^ /a'
o
charip- 22,
^t/ei'
-^
J.O 909,
Much
]^ hung
236,
Grand
fS
4^
^^''^'
^7^' virtue.
I.
|7A^/'
/a' 839,
Great
(Chapters 44-45.)
2l8
lao-tze's tao-teh-king.
{chcng) perfection
296, {je)
^U,/AV^
^ ytrjoh,
J^
^N
,ch'i
77,
>^^"' ^^^
839, Great
seems
^X ch'ueh, 448,
yung' ^^ '*
imperfect.
y^j'oh,
296, (y^)
seems
pj^
no' 640,
stammering.
III.
./ 717. not
676,
839,
1
@p/^'
^j^
/fa'
is
worn
^S,5//2^
'^''
771,
{skeng) conquers
Great
106, fulness
^^ Jian
163, cold.
(cht'ng)
^g ^yi7ig
y^joh^
yPp
o
^S^5zw^' "^
994,
771,
(y<?)
296, (y^)
seems
empty.
j^,5^m^
:
^\ijeh, 293,
heat.
^
^3
/f\
[But]
its
{cJi'mg) Purity
ytmg'
149, function
'i^ 342, is
not
-jT
183,
(/m)
(world's
JP
chiyig'
75,
{cheng) standard.
"^ ta'
jgf
839,
Great
c/^^7^,
70, straightness
(y<?)
^ti
-!-
879.
y^j'oh^ 296,
seems
^^^"836.
5/2///,
Jm^
,chHi^ 458,
crooked.
708
Chapter
46.
-^ /a* 839,
^^joh,
Great
skill
3^ 'ch'iao 374,
296, (y^)
seems
'j^
'ki'en 385,
1
To moderate
^Ij^yuk,
(Chapters 45-46.)
137, desires.
TRANSLITERATION.
J^Tjvm' II 37, desire.
219
[When]
the
ijjH
//zt'o'
256, Misfortune
is
"T^/zm'
183, {hsia)
1 1
world
j^f^ Tno' 603, there
none
}^
:j^
o
yiu
13,
has
-+*
^^
than
not
irj
^
An
.i^ 717.
^^
,i://z
53, {chih) to
know
E^'wa
571, horses
JR
/s
IM V 278,
for
132,
(/V:)
^Qi chiu'
hauling dung.
)
Calamity
is
^^ /^aw'
E|] wo'
603, there
none
V'zVw 897,
183, [hsia]
[When]
the
"j!^ ta' 839, greater
^T^ kta'
world
"Hp (jw
^SSl JJ^u 1059, has
425, than
1
no
^l^yti'
137. desire
(/'^)
/^,te/i, 872,
for gaining
Jung
303,
war
m
-*^
'wa
f\* ,shang
{sheng)
raised
are
AjT
^?<'
434,
Therefore
{chih)
^T\
,c/ii 53,
[who] knows
[contentment's
)
^^ ^chiao
367, the
common.
^/s..ioi4. ju
J2,
7 . '^'^^
/.,
53. (^^)
^\ C
II.
^^ tsui
]
'
1016, Sin
is
JR /5M
none
1014,
contentment
always
b* mo'
603, there
*^^ chayig
JK.
^/5i^
740, is
'y^ td"
-Jpj*
839, greater
1014, contented.
425, to
(Chapter
46.)
220
lao-tze's TAO-TEH-KING.
knowledge
i5^
|jg
sz'^ 836.
,<:/zz
53, (c/zz7z)
Wra mi
)
589,
-p
J^
shi'/i,
768,
Chapter
47.
^? 's/zac 746,
ts'z'/i,
987,
22,
J
^^ fhang
Bs
j#
'jKM^w
1
Therefore
B sha^ig' j "^*^
K^Jdyi
773,
286, (j'Vw)
man
VTJ
._^M 717,
Not
^./7i7,
Jjj
,c^'w 98,
Jiu'
not
going out of
^^" /zzw^
J^
4fn
J
'^r/z
about
719, (^rr) but
53,
(<:/zz7z)
i^''"'
(^'''""'''O
know
)
{?f|
^
K
o
^ri
/zVw 897,
/f/a' 183, C
,<:/zz
he knows.
the world.
(/t5za)
"^
|3
he sees
/fv
.i^ 717.
not
|tg
^kivei^^'j,
peeping through
the
fjig
\rh 719.
(^rr) but
Rffi '_y/w
1 1 14,
window
/^ ming
^ti /f\
600,
he defines
[de-
termines by names]
,/z^ 717,
Not
he labors
^^
Jg]
c/zzV/z'
385, I see
J^ fie7i 897,
a
.c/zV 342,
heaven's
^^ ^zt/c7
fj^
'^r/z
1047,
1^Jtjk
[When] one
'*^/
.ir/t'z/
mi
^"^
589,
1
'jM^w
^ch'i 342,
one's
(Chapter
47.)
TRANSLITERATION.
221
^
[JCJ
ti'
879.
He
does non-
sz- 836,
\
^
Chapter
ffj]
4- shih^ 768,
jX^fah,
647,
z^^ ^xvu
/ys
nothing
^
^ ^
.^/^^^^ 22,
^;pu 717,
undone.
Tvang
.^/zz'
1044,
To
1S jx^ei 1047,
forget
53,
knowledge.
^
i^i
o
^zf^V 1047,
/"(?A,
[Who] attends
to
(/z5zV^/z)
^
1-jr^
'^^'"
^i'
^97.
('^^^)
^o
)
take
209,
learning
7C
^f o
'jpV-
-^'^^'^
^^^
H^V7z
293. daily
/.V
183. (/.sza)
^-P-
/O-j'z"' 1092,
he gains.
practises
chang
740,
always
SHt
zf w 1059, non764,
394'
(55?<)
^^ shi
o
Pja*
'
diplomacy
[business]
l^chi'
When
using
'yiii 1 1 13,
"^
o
^pu 717, not
^l^yiu'
and again
^N J&
JS '5z^
IM V
829, he diminishes.
/5W
1014,
is
he
fit
278,
Thus
(<rZ!z7;)
j^ V 278,
[he] attains
fl\/
thereby
{chii) to
r^
-J^
^
chi' 60,
,j>'z<
75 loio,
take
425, unto
5^/zV;z897.
^^e
(Chapter
48.)
222
lao-tze's TAO-TEH-KING.
^fe
^-'" 836.
^
Chapter
49.
^chi 53,
.i^z^
(^2^z<)
4- shih, 768,
7f\
717.
Not
good
-jf
'kill
413,
22,
^B 5/zaw'
'^^
752,
^^ fhang
ff
'che 38,
ones
3^
yaw' 289, Trust in
^^/z,
7t'z^
/J^yi'
^^
871, virtue.
^& skafi'
773, {sheng)
{je?i)
good
ness
'^Bshang
^^
TV
The
holy
^o
^
.<:/?/
53, {tzii)
them.
[For] virtue
^ya 286,
zt'w
man
/;<?;z,
871,
{ie)
^nt
1059, has no
740, fixed
^fe o
^P
)j]^\
chang
4S s/'
35: zvu
I/^ V 278, In
^o/e. 707,
1^
^
J^
^^
(^^)
t^^m.
2: ../
)l]|V ,s/
'^'^ 7i7.
The un-
F^ sm'
V/f^' 38,
ones
806,
own
^2V2l
1060, I
-j^ shan'
752,
Good
M^ *"
^2.
5m'
'^''"
^y
^5*
V/t<?'
38,
ones
them.
zfz^ 1060, I
(Chapter
49.)
TRANSLITERATION.
223
^
^
,
III.
.^'''
sMn^'
them.
773,
(sAen^-)
The
y^ .7w
/ji*
^!?2*'
286, (yV'w)
man
ti' 879,
941. lives
y||
)
.
'tt'M
1060,
^
in the
'^ hia:
o
|!||
z%i^ {hsia)
florid,
-V*
shz'h 768,
Chapter 50
fe^ ,cha7ig
-z-z^
f-^
^^^'^'
^90. so cautiously
M
;^
^^^'i" 484,
Esteem
,zt/^2
1047, dealing
\
with
I.
(world.
universal-
^
4;
.r/i'z^
98,
Going forth
268,
He
^
,,.
ises
.<:/^'^
342, his
home
death.
1
g"
^
^
21
"y*
o
'^^'
836, (ss2i)
is
^^^''^707.
(/o)
The hundred
,sMn^
_
742.
j^
^
{shen^)
.^'^^
[ Life's
)
53, {tzu)
t^ /^^
919, pursuers
768, [in] ten
J^
c/iz^'
89. fix
upon [him]
5/^///,
^
J^
^
~"
'yi'u 1 1 13,
you have
w'
^ A
o
5/^a//^'
^
The
o
836. (55Z?)
{sken^) holy
Death's
.^^ 53. (^^^5)
man
(Chapters 49-50.J
224
<J- shih^ 768,
lao-tze's TAO-TEH-KING.
[in] ten
^n
;wan 1 04 1,
{zven) I hear:
^*
*yiu
1 1 13,
you have
^^sheh,
Of the peopie
750,
{she)
manages
his
^ ^
/^
A Jan
.<^>^*
(^^)
who from
their
^ ^
._
'f~J'
^sha7ig
742,
{sheftg)
life,
Cjl ^sha7ig 742, {she?ig) life o fflfl tiing' 932, are moving
,t:^/
[^ Inh^
-_-
562,
(///)
[when] on
53,
(/'2z<)
to their
^
j|y,
'5^'
^1^.
vrt' 1
128,
he meets
//' 879,
place,
o
/)[|\ j>'z'
1093, also
f^ o
-^^
^^t-^sh^h^ 768, in
ten
"kju'
299,
[when]
soldiers,
coming
/^'yi'u
1 1
13,
you have
among
^^^chtin 419,
^[\
,:^ii
"^
717, not
^^
ipj
142,
Now
S^/z
'
shun
./i(?
213,
what
?
W
o
n^ ku'
o
-fc ,fing
weapons.
rhinoc-
j^
nl
278,
Because
R2 ^^"
^ffi
^z^:'?/
837,
The
eros
,<:/z'z
342, they
1059, has
no
^^
f^ su'
where
^
IM
life's
^[^
fhi
/f^z^'
53, (/zz?)
^^
^^
^chH 342,
,-/zm/
its
409, horn.
/taz*'
307,
Indeed
(Chapter
The
tiger
TRANSLITERATION,
225
^
f^
no
^
where
t^H
put
^
^^
-
fh'i
10^2,
his
^g ^ao'
4f
867,
Reason
gives
/l^ V//o
o
:^ 3^
Pjf
1059,
have no
^^ ^/^/^,
.
^
o
life to
.^>^
53, i^^^i)
them
[living
871,
(/^'),
creatures] Virtue
^^'
where
-^
,yu?i^
^
^
--
.<^>^V342, their
^ ^ M^ ^
^ ^ ^ ^
,ju
'^'''^'^
53. (^^)
them.
zc'/z,
yaw" 288,
142,
{je?i)
blades.
7j^ Jung o
^^ Ju
Now
what
is
.<^^53, (^^z^)
them.
shV
765,
(5/^z7z)
Energy
^
o
/^z/
434,
the reason
ch'uig yj,
[chetig)
com-
pletes
.^/"' 53, (^^).
J^
278,
Because
them.
\
^ ^ .^
yt
;ttfe
.c/zV342, he
,t^7/ 1059,
'^^'
Therefore
has no [does not belong to]
a^z'
1040,
1065,
^
~
7i'///z^
things
E|
1^^^'
879,
''zo'
603,
no one
not
^
Chapter 51
fj^J
.i^ 717.
?r
-|-
't<^
1060
768,
^^ ,/5?z
J^ tao'
V'''^
1019, honors
5/z//!^
867, reason
719, {er7')
*J)'///,
1095.
22,
and
cha?2g
^^
y^zi/^z'
484, esteems
(Chapters 50-51.)
226
lao-tze's tao-teh-king.
^^ ^,
"^
fhi
140, nurtures
53, (^2w)
them,
{cheng) completes
Jg
J
^
tao' 867,
V
Reason's
1^
^"''^
ch'ing 77,
,^-^2
,^/ 53.
(^-^z^)
"/^
53, [tzii),
them,
'^
'*'^*
/5?m
1019, honorableness
^h
~/^
matures
^^
53, {tzu)
them
^S: 'yang
>^ kzver
;d^
'_/"z/
1072, rears
484, esteemableness,
^v^
142,
.<:/z2
53, (/^)
them
however,
5^
l^f wo'
603,
no one
v^
,c/zz
53, (/-ew)
III.
them,
y'
.'^'^zz
53.
(^^z'^) it
-^^ ming'
o
rfft
'^r/i
601,
commands,
>M^ ,skang 742, {skeng) to give ^^ life to [them] rfft '^r/z 719, (^rr) but
^^
fhang
/52^"
( + ^:^.\
always
yf\
^
--1
IO3I
!
^&
I
to
own,
Alt Jan
^"^^l
285,
o
^S
rj^
^z^^V 1047, to
'^r/z
make [them]
so
/fez^'
X^
Al
434, Therefore
reason
/j^
i"^
.i^" 717.
not
(ssz'if)
r^
to claim;
53,
(/'^z^)
them,
^
r?r|
ch'ang
i^j,
to raise
[them]
fm
/^/z^
\rh 719,
(^rr) but
^^
V^
nurses
/J^
,i:/zz
53, (/f^w)
them,
^^
<21
cKajig
'^'^^^
27, raises
53' ^^"^^^
them,
(Chapter
51.)
weV
1054,
is
called
TRANSLITERATION.
proy^ ^ hilen 231, {Jisueyi) found ^S teh^ 871, {te) virtue.
'^
227
151, in turn
(<:/f//i) it
^fu
Art
,c/fz
53,
knows
^.
?
o
,chHi\7., its
Hsz^ 1030,
^//z'
(^2^/)
son.
3r
^t-
zfz^'
1060,
768,
1^
y
339,
53.
When
it
s/jz'/f,
Chapter
52.
^F
.<^''"'
(<^'^'fz>^0
knows
J^
-+*
22,
-
(c:h"i
342, its
(/zz/)
^chang
Hsz' 1030,
son,
^
T^
^ Ju
/fezf <?V,
151, in turn
480,
Return
to the origin,
^^
,^L
^yuen 1134,
^ ^^
^fe*
-m:
/'zVw 897,
183, [hsia)
)
'wz/ 605,
;o' 606,
mother.
V
j
"T^ hia'
jyzw
;^7
To
the end
S
_
1 1 13,
takes
(55w)
its
yf\
beginning,
he
is
not
"h^ 'sM
761,
^^
CI V
278, thereby
^^/az"
846, in danger.
II.
^
o
^^ ^\
^zf/z
1047,
[the
Tao] comes
)
be-
M^sek'72S,
{se)
[Who]
closes
A-en 897.
T7
|^
Ztza
o / 7 \ 183, {hsia)
f
)
the world's
"^^
o
BH /z"
.It,
339,
When
one knows
.'^>'^V
^n
.
<^^^^"
53
(<^^"'>'0
P^
'
*
^wa;z
[men)
sense-
i'
gates,
106, [tsung) to the
"rI
.c/iV
342, one's
^^ ^ ^chiing
J^ ^shan
(Chapters 51-52.)
end
ffl:
228
LAO-TZE'S TAO-TEH-KING.
^
nM
,i>u 717,
not
is
[and] goes
to
home
^h ,c/izn 402,
Jz'ai 308,
troubled.
^
^
[Who] opens
his
BB ming
o
599, enlightenment
^f ,<:;eV342,
4K ^^?^ 5g
.z'
q
i^
o
"^rtm'
925, mouth,
(f/;z*)
277, surrender
>^.tsz' 964,
[and] meddies
55c ^y^^^^
o
^7' * perdition.
^^s/n'
This
^^^.chtotg 106,
the
g@
'p^
z^'^'z'
1053,
is
called
^j^^shdn
5z7z,
^T\ ,^w
717, not
^ST chatzg
o
tr^zw' 415,
can he be saved.
B
^J
l^^z'879.
r/zz<?'
385,
To
see
^
795,
'z<^'z<
1060,
768,
^j> 52ao
{hsiao)
called
[one's]
smallness
j'w^/z^ 1 1 30, is
-I-
5/zz7z.
Chapter 53
^sati 723,
BH ming
^i2
_s//^z^
To keep
^
^
Ig
//zaw^
22,
3^ ^^
P|
^y^z^
294,
1 1
(yozz)
one's ten-
3'z7z,
1092,
To
gain
derness
yuefi^
30, is called
2S
o
chHang
1
366, strength.
H3 jyz^w^'
JP^
149,
[Who] employ
Jfe-Vz^o 627,
^^J^^^
285,
manner
have
wW
/g'^'^'" 1113.
(Chapters 52-53.)
TRANSLITERATION.
^P.c-^z
53, {chih)
229
[and]
aries
knowledge,
I
/s'ang 949,
gran-
^
"^
Jung
,yu
207, {hsing)
walk
^
^^
JIU
2!J[]
^>^^'
II 18, in
,/iii
227, (/zsm)
empty.
i-^" ^52,
To wear
(w^w) orna-
Jg/ao'
867, reason
it is
.tc^an 1041,
Jj^'zvei 1052,
s/iz
only
ments gaudy
colors
iaz
'
846, to carry
ski" 762,
t^/z"
1054, I fear.
'yi'n
102, in drinking
'>^''"'^39.
The
great
s/nVi^ 766,
[and] eating,
^
^d^
q
fj^
Jjg
R^
5/ia' 738, (sken) is very
.2
/SW943, wealth
/zzt^o'
276, plain,
^
/a
256,
[and] treasure
to
'yru
1 1 13,
have
abundance,
but
^
:J^
^&
597, the people
^3'z/
121, in
gg
407, by-paths.
32,
ttrV 1054,
is
called
^ ^ ^
[When]
ace,
[seat of
government]
very
5/m7/' 738,
(^/jt";?) is
j^ //^'z^
/ten
92, splendid,
^^
I
.Z^^' 136,
sM?i
^71^'
ig^ /saz o
very
940, indeed.
u 1059, weedy
(Chapter
53.
230
LAO-TZE
TAO-TEH-KING.
H
3*
ti'
879.
'^^" iS '^
^^^'
53.
1 1
('^^^^")
Who prac
tises
[i.
'tvu 1060,
^
\
.<^>^^
(^^-zi) it
e.,
Tao]
Chapter
54.
'-\'
,yu
18, in
gg
55" 836,
22,
J^ ,5^aw
735,
{shen) person
^^ fhang
^^ .<:AV 342,
^,teh,^'ji,
cultivate
his
(/^)
virtue
j^ .sm
811,
To
^^
^^5/^aw
752,
[What
is]
well
j^ ^^
^\
<:/!/>'
386, planted
,5m 811, 1^ ^^
(Aszm)
[Who]
practise
T^
V/?<?
^c/zz
53
(/f^-w) it
^-^
,fu 717, not
647,
is
'yu II 18, in
^Ql^fa
uprooted.
^^ shan
jQ/ao'
752,
[What
is
is]
well
family,
665,
preserved
^^ tth^ 871.
yQ*
^yiu
(/(?)
virtue
^
o
1 1 13, is
^&
^3^?^ 1
120, overflowing.
n|[)/o 914,
is
taken away.
^
"^
[Who]
practises
V^
II.
,chz$2, {tzH)
it
j5S .5z^
"^^fit'ang 189,
Jgl.^^'f'^ 342, hi
^X
'*''^
/s-z
'
|jt}5 52^'
838, {ssu)
717, not
and ancestor
worship
^(j^teJi, 871,
(2'^)
virtue
WS>
^> .i^"
is lasting.
(Chapter
TRANSLITERATION.
4gC.5ZM 811, {hsm) [Who]
-
231
one
tests
fra ,kzvan
474,
practises
{tzii) it
^,c/iz'53,
^^
J^
,<rA/a
351, families.
o V
278.
^^ ,yu
1 1
18, in
By
189, {hsiang) one's
^^ ^^zt'o
^^^,ch'i
^sK Jiiang
jB Jzzuan
township
474,
-^4,2,
one
tests
Hm.tek^ 871,
75^
'waz' 612,
virtue
^5 Jiiang 189,
o
[hsiang] townships.
then
]^V278. By
S- ./i^
o
^3
4^,szu
811, (/tszw)
[Who]
practises
.c/zz
HP 1^
one
tests
~1^
.^'w 1 1 18, in
J^V278, By
)
-^ften 897,
-jChza'
183.
^^^
^A.897.
\
^^,.,
(^sm) P^'^^^'
world
^^
.<:/zV
342, his
Ue) virtue
3?
_y^
|>"
897.
worlds
716,
is
universal.
1060. I
III.
^pT
J[^^
Jio 215,
what-
"MT ku'
434, Therefore
278,
by
J[^V278. by
,shan 735, [shen) one's person fozvan 474, one tests
jff[
know
-^
K"
/'zV 897,
///a' 183,
{hsia)
the world's
J^ ,5>^aw
J^ V 278,
^^
By
351, one's family
(Chapter
.c>^za
^ ^
54-)
yaw
232
LAO-TZE'S TAO-TEH-KING.
by
J[^V278,
ij^r ts'z'
[It is]
yy^
,i^?<
J^c/zw'
reason]
0if2'879.
"^Fi 'luu
Carnivorous
birds
1060,
4-5/^^7^, 768,
Chapter
55.
jM^o/z'
Jfjivu
1060,
22,
*^
'i^w
454,
The bones
^^^fha7ig
fl^y
j^ J'u
^^ han
[ous
yj^ Jeu
162,
[Who] embodies
n5
'.^''^^
^
J>^
^^
871. (^^) virtue
zo-o'
/^/z,
1^
.t/zz
^z^'
435.
is
firm.
53,
(tr/zz'/z)
[in] its
^^ zfeV
Z!^z<'
1052,
He
Ip,
176,
(/z<3zz)
fulness [so-
5^n
'^z'674, is
,^^'2'
53. {chih)
know
H^
"T^
comparable
^^ '^Vw 697,
,j'
1 1
the female
18, to
^
-^
o
lj
c/z'z7z,
male
72,
(an
infant
child.
^21
''^^'^^*
53' {^^^^)
their
'g*/z<3"2i7, relation.
^S.
Poisonous
Iljj
\rA 719,
^tsui*
(frr) yet
31,
p. i]
^j
y[\
ch'toig
,/zz 717,
no,
not
{tsu7ig)
in[K"., vol,
sects
.
^t
o
Tp tso'
o
Wild
{tncyig)
erect.
s/zz7z,
Am ^*^
'^^^^^S
6lOi
*This character is missing in VVilHams, but a similar form of the same word, which like the above means
" the privates of a child,"
to
is
sheti' 756,
[hsou) beasts
referred
on page
821.
(Chapters 54-55-)
TRANSLITERATION.
233
^9^' '^
^^ **^
jv^
,lsi>iff
992, [ching)
spirit
^^-^''
increase
life
^
p^
5S
rh
60,
(r/////)
30, is called
'_>r'
The hear
P
rrtt"
yz7/,
293, the
173,
day
/^
^,
PH
^'^"'
7^^'
(^^^'^)
directing
^^ had'
'
he cries
rh
Jig, {err)
and
30, is called
l^jz"
/f\
1092, sobs
[yet] not
HS
o
./^^ 719,
^rt
Things
HW
o
5/za' 731,
becomes hoarse.
T^n
/^^^
254,
His harmony
about
to decay.
'^ 3p
^fl.
"/^
,<:/^z
shown
in]
^^ 7ao 508,
_ o
its
^/-Jz'
60, perfection,
g@
J
^t'/^
'
1054,
53,
We call
'ye'
1079,
(j^^/^)
indeed.
^
o
,<:/j/
(/2'z<) it
^
T?r| f^^^ 53> {chih)
.ii?/7i7. un-
^g' /ao'
867, reason.
To know
7^
^"^
called
./?/ 717-
Un-
^tt y?o
254, the
harmonious
/rto'
867, reason
j^
>7<^/t^
1130,
is
.Q,
chafig 740, eternal.
.i:/^z'
yy
"
P-l
278, ceases.
^n
pn
53,
(<://z70
To know
yueh^
130, is called
Ph
(Chapter 55
234
LAO-TZE'S TAO-TEH-KING.
^^ o
21^
'tvu io6o,
?*z"'
302, sharpness.
^^ V/zzV 359,
Chapter
56.
He
unravels
-i^
shih^ 768,
562,
^^^
-^ luh,
^
W
The profound
I.
Jan
/'^^
^chayig 22,
254,
He dims
^
:^
^tl ^^
S^
^Am^w 231,
/^A, 871, virtue.
tIq ^kivang
o
478, brilliancy.
He
identifies
f^ti
53.
{chih)
[Who]
jff, ,ch'i 342, himself
knows,
'chi 38, the
^^
"S*
one
^^ o
=@
"^^
^&5/zz'
zt/(?V'
762,
(5.sz^)
This
1054,
231,
is
called
{hsilen)
"g*
[Who] speaks
Jiue7i
pro-
^^ Jp
4P|1
one
found
jm
knows.
fu7ig
933, identification.
III.
,i^w 717,
not
(^-^^z'/O
.<^''^2*
53.
gfr
^^N
-^w'
434, Therefore
^^
"^
s^-^,
728, (5^)
He
shuts
,fii 717,
not
PJ
.>%'o
425, he
can
^^ o
^^
jH^
/^<z
'
92s, mouth,
^^
Ifjj
/^'/z,
i^z'
\rh 719,
jts'in
and
ra
'
p^^?a *
{men) [sense-]
gates.
^^'^'
i93.
and
^^/.9'o' 1004,
^
pT
(Chapter
56.)
.i^?^
717, not
He
blunts
,k'o 425,
can he
(/(?)
^Mi/^/i, 872,
be obtained
TRANSLITERATION.
235
434, Therefore
mj
'
rh
719, {err)
and
j^>^z/
^^ ,shu 775,
y^
PJ
,/z^ 717,
^k'o 425,
be discarded.
^
S*
o
^zt'//
1047,
it
becomes
Not
can he
{te)
/^ teh, 872,
jj^
be obtained
and
/r 879,
ff 'zf ;^ 1060,
^IJ
^j[j\
^>
pJ
-p
he
be obtained
<-l^
5>^z7z,
768, 987,
22,
Chapter 57
425, can
872,
{ti)
/s'^7^,
:^
Ij^
/'^//,
^^
1^ 1^
IJI
cha7ig
\rh
719, (^rr)
and
shu7i 783, Simplicity
./^'''.^ 155.
I,
^!
p
in habit
^^
"pJ
./ 717. Not
278,
With
{cheng)
,k'o 425,
can he
JpcMw^'
teh^ 872, (/^)
:J^
JJq
be obtained
and
^t
^fJC
o
J[J[
278,
With
craftiness
1093,
'ji'j,
and
not
y^
pf
^n ymig'
,^'0 425,
149, is directed
can he
.^^
army.
^^ teh^ 872.
Hjj \rh 719,
{U) be obtained
(<?rr)
and
be hu-
J^
4S^
278,
With
^z^7/
1059, non(5^.sz^)
^^ '^
tsien' 979,
{chie?i)
miliated.
(Chapters
shi' 764,
56-57.)
diplomacy
236
LAO-TZE
loio (chu)
taken
TAO-TEH-KING.
sharp
M^
'ts'ii
is
^IJ
/z
'
521,
55AW^897.
y>^/'i83. {hsid)
'
the
;^S
^>^V' 349,
weapons,
empire
i
p
2X/Z/
^^t.
1060, I
215,
^
jjfe
,^'*^
the state
c/zza 351,
/-s^-'
'^T
./zo
what-
1029,
(^^^;f)
the
more
and more
is
1^ V 278,
T^rt
by
(<^/^zVi)
^ Jixvu7i 267,
know
Jl
confused.
f^i
53.
Jan
286, (y<')
The people
^
o
^7C ^yaw
^^ ^ ^
/o 909,
the
more [they
are]
V;zV347, artful
374, [and] cunning,
TJC ch'iao
J^
Jj;r
278. It
is
[by]
(/f^z2)
abnormal
/5'2r'
1034,
S^
son].
%^
II.
^Q
^
/o 909, the more
[there are]
o
x/
123.
Laws
^ /z^'
chV
i\SS
340, restrictions
J^
^^^ ]^^
/52''
1029,
{tzii)
the
more
and more
^chayig 23, [are]
/ao' 868. robbers
/.se'V
tions
m ^
u
^o
made
manifest,
yet
^
^^
/jS*
ffi&
mi
,/o 909.
the
more
f>in 697,
;wz'
become
poor.
>?
II
1 3,
appear.
III.
597,
The people
the
to
909,
more [they
have]
(Chapter
iK
57.)
sha7ig
773,
{sheng) holy
the
TRANSLITERATION.
^yaw 286, (y^w)
1
237
JV
man
^ffi;
22^ ^>'w
142, says:
^^Ryu'
fjff
139, desires,
\rh 719,
(^rr)
and
^S ^wm
,*^
^
o
f^
/s^"
103 1,
(/f^2<)
of them selves
tm
rh
719, (^rr)
and
^^ jnin
B
A}^
tsz"
103 1,
(/'^z/)
of themselves
%
-+
ti'
879.
o
'w^o 627,
I
1060
shih, 768,
647.
22,
>
Chapter 58
iff Vzao
171, love
)\^tah,
quie-
^/5zw^'
"^
B5
994,
[chinff)
"^ fhang
)lP
s/^^^;^'
tude
719, (^rr)
rfrt \r/i
and
784, Adaptation
^ "
Tp
"^o
1031,
(/^^^)
of themselves
^O*.
,f:/iV
chmtg'
342,
[When]
one's
righteous.
I
^feV/^0627,
fftP^
z^y^^
[practise]
1059, not-doing
^^
wa' waw'
.tZt'z"
577,
(;w^w) is unostentatious,
o
jfg
^^ Q
ostentatious
342, one's
\rh
719, [err)
and
^^
^1^
E^ mm
^ *^
*^
/52"
fii'
1031,
148,
{tzu)
of themselves
rich.
|^^
become
^^
^T
^fe'^o627,
I [practise]
.c/t'/342,
[When] one's
(Chapters 57-58.)
238
lao-tze's tao-teh-king.
76, [cheng) administration
^t Chang' '^
aHt zvu
ip^ "^"^
V/z2
1059, not
56,
^ ^
cKa
ch'a
9, is
prying
{chth)
ceases stopped]
[is
9,
[quite] prying,
II.
Tp ^^
chang'
75,
{cheng)
The
normal
^"^
*^"^
^P
^Jj
flfra
,t/f'M<?
^L ^zvei
1047,
344,
becomes
.c:/t'^'
^^ //t'z
-^
^^
s
abnormal.
The good
turn
^^ hi
"*^
alas
zvei 1047,
becomes
happiness
pitious]
Jan
286.
Ow)
^
^jjg
^1^
'z
279,
it
supports.
7^ wz
589, confusion
[is
j^ x/"
^^ /
;||^
^5'
Happiness
"H*, .c/zV 342, It
so]
!
^^o'
256,
)
>-
misery's
/XJchiu
mr su'
TK* ./w J^o
'
^^^
^
1
>
Who
knows
Therefore
yX
''
278.
^m1
.<:/rz
53, {chth)
pP^ shdng
773,
^1
J^w
,ch't
342, its
A
Ifjj
{sheng) holy
the
man
'Yj ,fang
'^r/^
132, is square
.c/zV 342. It
(Chapter
58.)
TRANSLITERATION.
.fu 717, not
^^^ 428, he injures.
^
239
[and] in attending 897, to heaven,
764,
(55??)
yf>
s/n"
wj
^^ ./'/>
o
^
fj^
A^'^ 534.
[He
is]
angular
^j]
pg*
i'^Q'
603, nothing
\rh
^'ok^
/q\
.i^w 717,
not
^ se/i'
^J [^
^\
^^ ,/u
'fS
Now
70.
[He
is]
upright
^^^
^5^//'
'
./ 717, not
^^'
;^
^
[JQ
837.
(5-^) strict.
g^
bright
,kiva?ig- 478,
[He
is]
V''''
^
^
Tt
-|-
i5R
./ 717, not
1078, shining.
.S
ij^yao'
^R ^-^"
^^
^^-
zve'i"
1054,
is
called
879.
^ M^
j>
'^^
1060,
768,
5/'>^,
Chapter
59.
S( 5^
?|>^
986,
(c7//)
^
tJ-
[and] ac-
cumulating
'/^zw
413,
t^ o
To keep
^^^^^
^
J\^
^ ^
^
-^
^^
By
heaping
986,
(c/zz
)
[and] ac-
cumulating
^^/z,
t^
(<:;7i)
y-Ac/?/' 59,
In governing
H|j
/sf/z,
Jan
286,
Ow)
the people,
^te
.tt^z^
(Chapters 58-59.)
240
lao-tze's tao-teh-king.
/K
LJ V
278, thereby
27,
^J. Uo'
can be overcome.
^^^ ch'ang
o
be lasting
5^5;zz'
fflffi;
762, [ssu)
This
jjuii
1059,
[When] nothing
is
gB tt'fV'
^shdyi
1054,
736,
is
called
y^
wy, o ^(j
having
k'o' 430,
can be overcome,
deep
^JJ ,^aw
tseh^ 956, (/5^) then
|p|
>^z<'
435,
[and]
a staunch
j^
^P
^^z"
88i, stem.
53, (c/z?7z)
knows
^^ ^cKang
27,
@
^n ^,
[This
{sheng)
is]
of
,<:;iV
342, his
g^ .s/za;;^ 743,
/>^*
life
393. limit.
^\V/zm4i3,
[and] lasting
]^ wo' 603,
.<^^""
[When] no one
/||^.s/z/' 763, [ssu) insight
(c/zz7i!)
53.
knows
^
1^
.^^'
,f:/jV
342, his
@
J o
PJ
JLJ
one can
ti'
879.
278, thereby
/H*
'>'zw 1 1 13,
possess
-+-
.s/z//z,
Chapter 60
708,
22,
^H
.-^z^'o
B, ,chang
1 1
^fe* 'yiu
13.
[Who]
)
>
possesses
^
the state's
ytt"
,^/<!
437,
To
maintain
^
.
zf/z'
.^>^'
53.
{izu)
Qj 'w
a
605,
mother
moderation],
ygt/r/'
59, {chih)
Govern
[viz.,
pT
,^'0 425,
he can
"j^ ta
(Chapters 59-60.)
839, a great
TRANSLITERATION.
^^^zi/<? 491, state
o 'joh^ 296, {je) as
241
J\^
o
136,
Hfe
one
Not only
T^ ,i>'ang 660,
/\s
{:pet2g)
,^^
jjjljj
.<:/zV
342, its
fi
^\
,/ 717, not
T^ ^sJiang 739,
J[Jl
harm
278, [If]
With
2^
shayig'
'T]i,
[sheiig) [but]
the holy
/^ Jan
l^/z' 522, one governs
/f|\
'
286, (yVw)
man
yi 1093, also
,//^ 717, not
'^
-^
.c/itV
.^/zaw^ 739,
harms
people
H*
342, its
^
o
yl
'kzvei 482, ghosts
^,/M7i7,
^^
not
{she7i)
'J'ji
142, Since
both of them
mA^5>%7Z 737,
spook,
/^N
^3^'
if^i 717.
not
3b '/^^
^.^>^2
N*
its
<^^^y
JKB ^siang
737.
*"
790, 739,
[hstang)
tnallv tually
mu
^
jp^
ti*^
^shang
'^2X'// 482,
harm
ghosts
A^
^/<'
434, therefore
^^
sha7i 737, spook.
^ch'i-j^z,
/^/z,
871
(/f^)
virtue
^^ ^chiao
[but]
its
367, unitedly
480, returns
^^
jjjft
.^'^-'"^^
A:ct///,
^^
/p
./ 717. not
,s/ia?ig 739,
harm
'Chapter
60.
242
^
lao-tze's tao-teh-king.
ti'
879,
562,
^etsmg' ^^
994,
{ching)
quie-
^^ luh^
-J-
^
|>
5/^^7^,
708,
Chapter
61.
tude .sha72g 771, {sheng) conquers j^^ ''"^^ 5^^- ^^^ male,
rjl
278, [and]
by
{ching) tude
quie[her-
chang
22,
^&tsi72g' 994,
"^
^^ ^
^^
;j^
,^'zV/z
/f'/z,
389, Humility's
makes
self]
871, virtue.
I.
o jty >^;^'
434, thus
"j^ta
839,
great
"y^
^|^>^z<^'o 491, state,
ta' 839,
a great
H(|
^^
K"
V//6?'
38,
one that
{hsia)
/;/' 183,
downwards
^
p
278,
by
:^
hb
// 549, flows,
^P /'zV/z 897,
hid
'^'^"'
_ o
183, {hsia)
(^^^'^)
comes
the empire's
^^tc'o pq o
491, states,
(/^5e')
^Ij
tseh^ 956,
j2.
53.
on that ac count
conquers
the
^A jchiao 367,
^^'ts'il loio,
{ch'ii)
union,
^F /'zVw
"TC
/\\ 'siao
897,
1
795,
{hsiao)
smaller
[and] the empire's
/i/a' 183,
{hsia)
^^ o
^M
^'^^<^'^
491. states.
^
jM/
{fel/
.^'^'
53. (^^")
491, states
'^V/z 697,
wife [female].
J[^ V 278, by
II.
'//w 697,
The female
'T^
hia' 183,
(/^sz'a)
stooping to
^^
1^]^
-^ /a'
^3
^Chapter
61.)
839, great
states,
278,
by
kzuo 491,
TRANSLITERATION.
on that account loio, {ch'ii) conquer
{tsi)
243
491, states
^3
fi'^^'o
>^
jjpj
,^?^ 717,
not
^
^H
jw
pJa
-^zc'o'
490,
39,
more
wish
kzuo 491,
states,
-^^ j
/\^ju'
1 1
III.
^&s/ie'
*;
{ssu)
[and] serve
to
some
stoop
y^ ^yaw
^^
^5^
ji^
,/"z^
142,
Now
J[^ V
278. to
Jfjf Vs'z/
loio,
(cr/^w)
way
"TT Am'
l^teh,
Ji^.
Jm
^^7
'^r/i
719, (<'rr)
and
conquer.
.Ci^V 342,
they
'ts'ii
loio,
(<:/zw)
^
^
^"
which
ta
"y^
ta' 839,
Great
V/z(? 38,
one
properly must
j^
^
3Sp
^
jS
/ 273,
^z^y/z
1047,
make
itself
^j^ ^w/o'
more
wish
lSir>'' II 39,
fihieii
^^
VV
[and] feed
/K
Small
(Chapter
62.)
244
LAO-TZE'S TAO-TEH-KING.
//' 879,
^ ^
B
^a
.
luh, 562,
3^
[>
'^weV 586,
[With] beautiful
Chapter
62.
"^
pT
fihanff 22,
"m* shV
o
^zt^(?V
1047, Practise
^
Jg ^^
"la
^^
Pj
.if5w
1019,
[With] noble
-fy ^Az^
'>%'o
425,
one can
tao' 867,
The
rational
V/z/ 38,
ivdri'
man
^P
1040,
.c/zza 350,
1^
sand
zt^z^//,
y^
71
.^''
Jan
286, (y^w)
A man
^
o ipT
{je7i)
man
^R sAaw'
752, goodness
7io 215,
why
thrown away
he
^^
j^ chT
J^
/S* 'yiu
349,
^K s/iaw'
yl ^ya
752,
good
is?
286, (7Wz)
5^ ^z^' 434,
Tir//*' 538,
Therefore
^
B|f
was elected
which
to.
^? /'zWz
897, heaven's
-^
^^ tsz'
62.
(Chapter
TRANSLITERATION.
245
S^ chi ^
Z\.
60,
{chill)
[and] were
^y[
appointed
^^ ^{
o
that
is
ho
215,
What,
fjl'jye'
1079, indeed?
717, Is
1 1
it
S|^
/*
^siii
826,
Though
having
'
yf\ .^w
not
'>'ZM
II 13,
pl
jz/^//,
30,
say that
55 ^^
'^""^
i>i'
^'3'
^
Jj^
t::^"''
5}^ ///.
416,
^i.
if
sought
W
f"*!
,.
'^
;|^
riding
^^^^^
.^
obtained?
^.^^W^
im^^-"
799.
(/^We)
^^
aE.
y^,,
,3^
[And] he who
^^'ma
o
571, horses,
[is it]
)^
278, thereby
^N in
/[^
,i^" 717.
not
^^
'mieyi 594,
can be saved
i--^"
^97' equalled
^50' 1002,
by
sitting still
Q3C
990, {chin) [and] pro-
^^''
434- Therefore
it
5^ tsi7i "^^
j
"gT
/fao'
pounding
j^
zvei 1047,
becomes
)
^A.;z897.
-p;zza'i83.
the
867, reason?
(/^i^a)i^'^^^'^
V.
'kit
432,
The
^
"
r|t
817, {shuo)
reason
y\ liih,
J
562,
why
5/z///,
708,
Chapter
63.
^* kivei'
||-p
./5'^'
484, they
(i"^z/)
esteemed
this
*
^^
^sayi 723,
1034,
^chaiig 22,
(Chapters 62-63.)
246
,S2:'
lao-tze's tao-teh-king.
834, Consider
J^y
"tf
.^/zV 342, it
^
I^K
^pU
o
z''
281, is easy.
1.
j^
^J^
^zve'i
1047,
Manage
zvez 1047,
Do
/*'
^
^^
o
,yu
.<:/!V
18,
while
it
^ ^zvez
1047, doing.
342,
jm^z"
^ffi^z-7/ 1059,
790, (ksz)
is
small.
the not-
^^. s/n
'
'j: /im'
HPI
183, iks/a)
world's
S
3^ ^zvu
j^s/2z" o
J^/z"
692, surely
/J>
^^
o
.j'rt 1 1
18,
from
^^
^j V
281, easiness.
-^ '^/irto
^H^ao'
j^ fien 897,
TC hiu'
^/a"
183, (/ism)
( i
The
world's
II.
665,
1 1
Respond
hatred
839, great
^y^yuen'
38, to
3S
s>^"'
'
764,
{ssii) ajEfairs
JLI
't
278, with
virtue.
A^fV
692, surely
l^/^/i. 871,
(/^)
-^ ,yu
iffl'
1 1
18
from
J^/9i8,
Contemplate
790, {Jisi) smallness
difficulty
||tt^waw 614, a
^ .>'
1118, while
(Chapter
63.
TRANSLITERATION.
247
IV.
shr 762
J^^
'
{ssu)
Therefore
^^
Therefore
278, 773,
{chcjig)
0Va78,
the
^^ shang'
*
holy
SB
'
s/ia?!g'
773,
A^ ^ya
^!^
/f\
286, (7VW)
man
{sheng) holy
the
A^ ;a
^
286, (y^)
1 1 12,
man
^ra[ ^jyzM
even
difficult
not
ft^^wa6i4, [deems]
]^
.^^'z 1047.
plays
K^
o
,t/^2
53,
[^2^w] it.
^
o
jfe^r '^'
434i
Therefore
106, [tsung) to the
MT
Hp
j. JH*.
jft&
fll^^
fhung
end
^7f M 1059,
ffljit
he has not
difficulties.
r^ cKang
,c^'z"
77, {cheng)
accom-
plish
342, his
H^ ^a 614,
^^
V.
|g
*4^
ti'
879.
562,
^^ mM
y^ ///,
5/iz7z,
708
j>
Chapter 64
^^
i^>
promises
E9 5^"
'^
836,
/z'/f,
692, surely
^ fhang 22,
'sZ!<?7/
^L 'kiva 467,
^^
o
are lacking
iS*
755,
Mind
1^
g
^^ ^^
/o
909,
[so
Mj V
That [which]
is at
4^
^^
/?'
'
692, surely
^^
things
,ngan 620,
z'
rest
,/(?
909.
many
281, easily
(Chapters 63-64.)
248
lao-tze's tao-teh-king.
chH
^^
tt
,A^
*^
,ch'i 342,
That [which]
Jm
217, [Of a
^^
tf*?/'
^
^t^
o
.<^>'"'
^^ c/zao'
^j r
^^a
(
has appeared
281, easily
is prevented. 342, That [which]
^b
'm^z^
587,
(w<9z/)
from
^^ .c/iV ^Q /5W
^^
o jg^
i'
^^ //ao
171, a tiny
1018,
is
feeble
^^ ;wo'
o
\\
604, rootlet.
281, easily
'chiu 413,
Of nine
Trf^i^'o' 705, is
.c/zV 343,
broken.
g^ J:s'ang
"^
]^^
.<^'^"53.
That [which]
is
^^t
zvei 1050,
scanty
&^ r
281, easily
^Bt
is
347. rises
18,
scattered.
.Til
.j/zv 1 1
from
^1
*'^
^
[viz.,
'lei
them,
V'z^
things]
1118, while
-J-^
^p ,j'
.^^
yg*
o
^X^
Jts'ie7i
Of ten
thousand
tt^^V 1052,
not yet
R3 7/518, miles
'>'zw 1 1 13,
they
exist.
\^chr
59,
(<:/fz7z)
Administer
^ ^
'^*-
.<^>^""
king
^chz
^5p
,3'z<
o
(s5z/)
ney
begins
53,
(/^z/)
them
[viz.,
-hf^'s/n 761,
things]
1 1 18,
while
ZIl
Jtj?
,jz7 1 1 18,
with
liuayi' 570,
~K^
64.
TRANSLITERATION.
249
always
tvei 1047,
[Who] makes,
^
"-J-
^^ 'chi 38,
^i^az"
the one
.<^'^'
333. the
approach
648,
mars
it.
^
^
H
^
-
com-
pletion,
>Vz
[fjj
67,
[Who]
one
seizes of
^^i>ai'
38, the
^^ 'che
'y^ sMh^
.^z^"*
y^
769, loses
it.
it.
m
1^
The
-
Be
care^
53. (^^?^)
JZ ,chung
^""^
^^shmig'
.^
773,
(5/^rw^)
end
297, as well as
761. {sszi) at the begin-
holy
286, {Jen)
y^ ,7/z ^^
^zt'^^
man
BU i-^"
1059, not
1047, makes,
^
,?
JIJ
's/^z
ning
/s^/z,
^
a^
o 4n
^zt//z
BE ,zf
^^t'^^
z^
^shi'
Jl^/a/' "^
648, he mars.
,zvu 1059,
^/z/7z,
Not
seizes,
sJif 762,
(.S5Z2)
J
Therefore
67,
he
'^shang'
-jji,
{sheng) holy
the
y^ ^yaw
^0^yu'
.^N
1
286,
O/z) man
p^ o
.s/zz7z^
769, he loses.
137, desires
,W2>z 597,
The people
their
,:pu 717,
non-
2^ M^ 53.
-J^^^ww^'
i^^ii) in
1024, pursuing
(5.SZ/)
^ ^
"S*
64.)
jzV
.i^z^
137, desires.
g
717,
Not
^S^s/ii' 764,
business,
(Chapter
250
||^ jian /f^
lao-tze's tao-teh-king.
|g^^'879.
'y:^hih^ 562,
obtainment
sign of gen.
y^
,9^^^ 53.
(^^?^)
-I-
5/^z7i,
708,
Chapter 65
^^
.0
/zzt'o'
"n
'z^?^
1060,
^^
y^'zao
{hsiao) learns
He
^.c;^aw^22,
>^
<
^^
|f^
shim
i'^/^,
783, Simplicity
jf^
^^^
871, virtue.
I.
^'^^432.
In olden
'''^^''
^ ^
*^
o
>
.<^A^
people's
2^
^fe
53. {tzu)
{s/1210)
5/za' 752,
Well
Jy^sti' 817,
>fezf o'
what they
jS ^zf<?V'
^Mf
1047,
who
practised
L^ V 278,
thereby
^^ VAe 38,
3fe .///
thou-
the ones,
mm '^u
146,
he assists
the ten
zvdn' 1040,
l^
278, thereby
599, enlighten
sand
zfzih^ 1065, (zf z^) things
BH ming
min
^
Q
;g7C
.^>^""53. (^^z^)
[in] their
^
>
^yaw 285, so
natural development,
will
'z
^^1
278, thereby
1
|m VA
*^^
1^
'
.37/
120,
make
simplehearted
y^
fr
jS^
.i>u T^l^
not
j2.
'^^^^ 53'
(^~^^)
II.
them.
-^a?/,
312,
he dares
^S
"^
^w//z 597,
The people
^z<y^z
1047, to
make.
(Chapters 64-65.)
TRANSLITERATION.
||tt
251
nan
^
5^
J'p o
^j7'
1093, [he
is]
also [like
the ancients]
jy
V 278,
7^ 'ck'ie 362,
5/;//^.
{chieh) a pattern
^ ^
jy
Jkg
;?]&
.c>^V 342,
they
(c/^^7^)
chV
58,
cleverness
too]
1^ ,chang 740,
Always
/o 909, [have
much.
^p fhi ^i,
{chih) to
know
278,
With
(<:/7^)
^ chi'
^/*'
58,
cleverness
^
%y
mode
o
59, (^/^z7/) to
govern
^^
^^2x^0 491,
a country
g,^z^.0
49i.
pro-
i3the
-^^^-/z, 871,
found
(/d?)
virtue.
^
o
/-f^//,
y^
,/ 717, Not
/^
y.^
-Jg/^/z, 871, (/^) virtue
found
^
yg
[^
^B ,5/za;z
clevernes
736, (s/zfw) is
deep
c/sz"
58,
{chih)
^^'z
c/zz' 59,
279, indeed.
1
{chih) to govern
^k'yuen
kivo 491, a country
reaching
,^^ V
)
279, indeed.
[It is] to
^,^z^^49i,
i3ti^^
j|S.'j 1125,
00^
[common]
things
ni./"
150. blessing.
53. {chih)
^jj
.^>'"
Who
knows
^
JL
'/
279, indeed.
^ ^
fs'z'
1034,
526,
{tzrc)
these
Vzaz-6i2,
Thus
(c/zz7z)
7za^
two
(Chapter
^
65.)
Chi' 60,
[it]
obtains
252
lao-tze's tao-teh-king.
1118. to
j^ ,yu
Iirg
^
-^
o +A.
s;,^. ^52.
can
lower
/Ir
,c/iz
^z^'
434, Therefore
can
^^^'879.
'
y^
~p*
p^
,zi^/z
1047,
become
hundred
lull,
562,
p^
sZ!27z,
'^az'
708,
Chapter
66.
^^'ku
^^
/z^A,
562,
np zvang
fhang
22,
>
^
t
heu' 175,
'-^z
To
put behind
J^5^z'
762(3311)
Therefore
337, oneself.
I.
SP 3 hang'
'
773,
'
{sheng) holy
the
^T
II
man
V^ Vza/
G^ su'
JJ^
j5M*j'
|-
37,
wishing
to
817, {shuo)
the
'3hang 741,
be above
>
reason
278,
why
they can
^^^mi'n
jCf>/2
'
^g /?aw^ 616,
^^ ^zvet
"BT
'i^2
{?ie?2g)
692, surely
1047,
become
hundred
^
"^
o
278, in
707, of the
453, valleys'
his
words
^^'k7i
^
1/1
zvang
them.
^j'zV
Wishing
'z'
TRANSLITERATION.
J|^>i^r 692. surely
253
897,
\
^A^w
"jT Am'
person
^^^
^o"^^^-
\>X V
278, with
183. {hsia) \
^
'^
^
^^
^\
lo' 554,
rejoices
in exalting
175,
53.
2
\.
.^>'*
^/Mt926.
[him]
TTT
5^ 5/;/'
^^' 1089,
762, (ssu)
)
!
tires.
Therefore
j[^ V
278,
Because
^^sMn^'
773,
(5/;';;^)
the
holy
y^ ^^aw 286,
'c/i'zi
{je?2)
man
94, dwells
^ ^\
fix
.<:/iV
342, he
,J)u yiy,
not
29,
.c>^a7z^
'^"' 434.
{tseng) quar-
Jq
'shang
'.^'^
therefore
)
,
741, above.
JU
897, ^^'
183. (//)
fmthe
nF^^'
^;wzw 597, the people
P'^^
^^ wo'
717, not
108,
603,
none
(wf";/^)
yy^ ,/
^j>^/za;/^6i6,
chu77g' Jg
'ch'u 94,
can
{tsu7ig)
feel
the burden.
W^'yil
125, with
{tzii)
He
dwells
(^//zVw)
g^
--y
fnj
^ts'ien
981,
as
leader
>''' 719. {(^rr) yet
^ ^
.^/"' 53.
him
^
^&
^z"
879,
yy% ,pi
harm.
Chapter 67
^/^V/z,987,
Therefore
J[^V278
(Chapters
66-67.)
fha tig
22,
254
lao-tze's tao-teh-king.
,san
TRANSLITERATION.
ts'z
255
[if]
1033, {tzu)
[Who
is]
1^ 'sh4 748,
^o
they discard
compassionate,
ftjT ^z^' 434, therefore
chien' 387,
'ts'ie
economy
and
^g
gj^, {ch'ich)
'yung
148,
be brave.
'kzvang 478, ^^ ^o
eco-
are generous,
ckien' 387,
[Who
is]
j^'5;//748,
[if]
they discard
'^
7/^7^'
175,
(/;o?/)
being behind
ng
o
^
1^^
be generous.
^V.-^"
7^7'
[Who] not
836,
(.S5z^)
279, indeed.
142,
jS|
^u.<ei
1047, to be 897,
:i^ ,/u
in the world's
However
-^ fHen
^^/5'^'
**^*
1033,
Pj V
278, thereby
{c7ia?i) in
.Hi
o
,5zV;z
^^<r//^w' 45,
^|J^.s^/i. 956,
battles
"^T
kit'
[tse)
then they
will
^^,waw^
he can
be
^K .s/^a;^^
o
771,
(5/^^;;^)
con-
'^
^^
^^
t^
ch'ang
quer.
77,
{cheng) perfected
J^
^A*
278,
Thereby
755, {s/iou) in the de(/5t^)
^S.r/fV
349, as vessels
27, of profit.
'5/^^^^
ch'ang
IV.
,c^tw 398,
Now
g[
if
o
897,
^^ 'iVi/ 748.
"^^
**^^
ts'z'
[people] discard
(^'^^^)
"^^ficn
^^'^
Heaven,
'^.-c
1033,
compas-
n^,tsiang
967, {cJiiaui^)
when
sion
'ts't^gy^, {ch'ieh)
R
J^
and
'yung
^^
(Chapter
67.)
,<^''^'
53.(^^2^)
them [people],
256
lao-tze's tao-teh-king.
PfVayS, with
)e^
rmj
J
j^ ,s/iang
{t'zu)
771,
(5^^^^) con-
ts'z'
1033,
compas-
^^
V//f?'
38,
the one
^o ,cM
/z"
them.
yf\ ./ 717,
is
not
chang
^
~J;J
879,
562,
:^ shan'' ^E J
1^ >'z^w^'
}>
some.
752,
1
[Who]
well
luJi^
149,
employs
^5A//t,
708,
Chapter
68.
y^ Jan
/^iSa/z, 647,
^^ V//^
^^
Comply
one
j^
@E
/:ha7ig 22,
^'/z' 672,
K
;q
762, (.9S)
This
^fe shan
752,
[Who]
well
gB
A's
7X'^V
1054,
is
called
^^
-J-
5/?z*'
^H- ^chang
^^
,/f\
V/fi?
one
not
2.
o
'^'^"
./ 717.
't^' 1
is
^^/^/!. 871,
virtue.
-Sr"
06 1, warlike.
^^shi'
762, (55z^)
This
aa
is
called
^^
^^ ^C
149, the
employing
men's
V/^^' 38,
the one
is
Ji Jan
286, {je7i) of
not
^
jt
o
.<^'^"'
641, wrathful.
li'
536, ability.
This
(Chapters 67
TRANSLITERATION.
257
but
gH weV
B^j^Vz'
1054,
672,
is
called
rrtt
complying
^y
s^
1047,
become
"^
ji^
jL'ieti
897, with
Heaven.
y^'t""
429, a guest.
y^
,tu, 717,
Not
I
21
7 .^'^'^^
//
-\
53. (^^")
t
)
olden times
"^t'kaii 312,
dare
to
^^
o
tsiyi"
990,
(<f/;//;)
advance
"^ ts'nji'
Fm
^^^'879.
'^r/z
1021, an inch
(^/';-)
719
but
i^
*y^iuh^ 562,
-t5/!z7z,
/'?^z''
926,
withdraw
Chapter
69.
413.
.M
This
^^chayig
22,
^Q zfeV
/p?
'
1054,
is
called
march-
5i>.
ing
,zvti
49,
I.
the function.
45&
march-
ing.
B3 yung'
J5c ,ping
/H*
149,
An
expert
m
4ffl:
Jang
290, threatening
689, of
war
'yiu II 13,
has
^^ pi'
o
'f/h
*^''
Jang
o
zvu 1060,
,/z^ 717,
I
ing
^1*
>T>
not
raV
o
^jj^
^^/
902, hostility,
"^T '^a
312, dare
chilly 67,
seizing
^^
^zc/eV
1047, to
become
^t
Jt^.
^F V/i
87, a host,
(Chapters 68-69.
258
hzu&
J
lao-tze's tao-teh-king.
256, Evil
1^
J-
^^"
879.
E^ mo'
603,
none
/^V/z, 987,
J- s/iiVi^ yoS,
^*^
Chapter 70
fihang
22,
^^//902,
o
^^i.,ch'ing
of the enemy.
407,
^
HJ
.'^/'zz
53.
Of knowing
7ia7i
614, difficulty.
By making
light of
Jf St/z 902,
the
enemy
will
O
"g*
^tyw
1060,
My
words
[are]
'^^.chiiii, we
^^-^w 1083,
^J ^sa7ig 725,
^^zfw
lose
^
^
^0 o
281, easy
to
^^ '^ao 663,
gj^ifew' 434,
.'^^^'^^
53.
(<^>^z7?)
under-
stand,
^/zaw' 738, (5/i^w) very
Therefore
,^ V
281, easy
207, {Jising) to practise.
/fy /2^
^^,i>ing
;f^.szaw^
_,
Pj.
matched
tC)Z,
armies
{hsiang) mutually
-^
/'zV;z
987,
)
)-
[Yet]
in the
790,
world
^P
,<://za
350, encounter,
more compassionate]
one
{72?ig)
can
'c/z/38,
Ap
,shang 771, {sheng) conquers,
o
~Fi*
603,
no one
can
279, indeed.
"ng
^
g
'Jo
(Chapters 69-70.)
TRANSLITERATION.
259
773, {sheng-)
P&
''"'o
'yiu
1 1
13,
have
02 1,
^^ shang'
'"-^'
the
holy
fyt fsu7ig
{cJnmg) an
ancestor.
K^j'an
286, (y^)
man
^L "^ 5/iz
/*
'
/tP7/>i7' 669,
wears
'j>7
have
5^*
^S ^^ /ttt'z
^
4S
./^^ 142,
^jw'
Just as
1 1
gems.
wu
105Q,
he
is
not
^n
o
known,
% ^
ti'
879.
tsHh, 987,
5/^^7^,
^^
762, (ssii)
therefore
J[J|Va78,
p jz7t,
708,
Chapter
71.
1095.
y
^
^T>
.^ 717, not
.Zf/Z^
^
am known.
.cAaw^ 22
1060, I
53, {chill)
^rj (cM
^
3^
,<:/iz
53,
Knowledge's
III.
^n
Who know
/f>
.<^'^"*
53'
(^'^"'''^)
To know
An
^j>
,^z^ 717,
the un('^''"'^0
me
^n
r
On
that ac-
.^'''"'
53.
knowable
^^ V/// 38,
^S a
.///
those ones
's/iaf!g 741, is high.
o
717,
A\ ,^?/
^rj
.c/"
Not
count
53, (r/////) to
know
am
xH "^^
'^^kzvei' 484, honorable. o ^hshi' 762, (55Z<) Therefore
)
^'^"'
53-
('^'''^'^0
the knowable
U^ping'
700,
is
sickness,
II.
J^V278.
d^
(Chapters 70-71.
./ 142,
Now
26o
tt^
'zudi 1052,
lao-tze's tao-teh-king.
only
|g
sick
I-*
tt'
3^^z>/^'
700,
by being
^^^V/^
shi'Ji^
H^i>ing'
700, of sickness,
Chapter
72.
B -&s/zz'
762, (55m)
"^
thereby
V-/;'
721,
22,
^. ,chang
.^[n ,i^" 717.
not
w
are sick
w^az' 619,
'^^
To
cherish
^^:pzn^'
700,
we
2/
337' oneself.
I.
Sp^skaf2jr' yj2,
{shen^)
The
^^
EL min
.i^z/
597,
[When]
pie
the peo-
J\^Jan
/yv,/M
286, (^Vw)
man
717, not
.E3.
z^<?V'
717, not
is sick.
^^J>i?tS'' 700,
o J[^ V
278,
Because
he
is
^^,ck'i
342,
J^ ^zvei
sick
1046, dreadful
60, {chill) will
7P5 pt'n^'
j^i>tn^'
o
700.
^^
<:/f2'
come,
J^
700, of sickness.
279, indeed
y^Skz' p.
5l&
762, (55Z<)
^
vjii 1059,
Do
not
[-therefore
J
kX V 270,
y\\ ,pu 717, not
:MK hiah^
."H*,
''^'^'tV
186, {hsid)
render
narrow
342, their
Pfr
^^%:ping^' 700, he is sick.
5?/'
where
^&
o
.<:/-!
^^zvu
.?
1059,
Do
not
^J^_>'^w' 1089,
make wearisome
-*^
TRANSLITERATION.
&s?id}2Therefore
261
742,
(s/ien^)
live.
they
j|Jr-^z^' 434,
^^ 'c/i'u
11.
445,
he discards
7^
^^
^fu 142,
'^'^^
'J>i
Now
when
[and] chooses jft* Vs'^' 1034, {tzu) the former.
^^^'ts'u loio,
^^
Pm
^N
o
1052, only
./ 717, not
io8g,
|^>r'
^^s/n"
they are
)
made
wearisome,
762, [ssii)
y
^
1^
~P*
^r
879.
thereby
/5V/Z^ 987,
j^V278.
^
'"^ .SL
-^*^
.i^ 717.
not
5/zz7e,
708,
Chapter
73.
some.
s/n" 762, (55Z/)
^
^^^
fhang
22,
V
1
Therefore
f5c
7'^'^'
J[J[V278,
289,
Daring
J^ ^^
A
'j^
t^
Zcrt
(Z^^?/)
himself
S
BjT
2SB^
'yicng
1 1
148,
Courage,
53, {chih)
knows,
.Illi ,>7<
18,
[carried] to
~^
.i^w 717.
if.92"
[but] not
(/f^w)
^
@
1 03 1,
himself
chien' 385,
he regards.
(/^z/)
sha
g
/f\
/S2" 103 1,
Himself
^S
'yutig
1 1
148,
Courage
i^^ngai'
.i^^'
619, cherishes
^^^T^ ._>'
18,
[carried] to
^s^" 103 1,
himself
y^ W^
"^^zt'<//* 484,
he treasures.
(Chapters 72-73.)
262
lao-tze's tao-teh-king.
^^
o
lj;p*
hwo
/sV
258,
life.
V^ ^^
These
,<^^ii'
53' {izu)
it
[the reasons
of success
and
failure]
1034, {tzu)
1^
o
'liayig 526,
two
5^
/'zV 897,
.t/zz
^^ V//^' 38,
things
^
^^
o
>
Heaven's
53. [tzii)
sometimes
^1]
/z
'
;^
not
^3^
^-
/ztt'o'
259,
sometimes
harmful.
frjl fhdng
^fe
II.
*"*
^fe ^shayig
^7^
/'zV 897,
771, {shtng)
it
con-
'^
Heaven's
^^
p|r
f^^i 53.
sii"
(^^2^)
o /[n
1=1
quers
.i^ 717.
not
it
817, {shuo)
what
^yen 1083,
is
'^'"^^
speaks
^^o
^^
xH
n.^,-
ffi
*"*
who
knows
rv^ shall
good
;
way]
.J^'^^.?' 1
(^/^2>^)
fM
o
106,
it
responds
^
M ^ "^
JUl
.cAV 342,
its
/f\
.i>^ 717.
not
22
?
<:Z!ao' 35, it
summons
>^^ 719.
III.
{err) yet
{tzii) itself
ffjj
g
\
/52"
03 1,
it
Therefore
xfe
o
/az' 498,
'<^>'^'^*
comes.
22b. [It
278.
^^^ shang'
773,
{sheng)
the
^jE '*'
^{^
-^- V. 27, p.
manner,
y^
,y 286, (^Vw)
^yiu
1
man
112,
even
difficult
j^
\rh
^a 614, deems
= slow
is
TRANSLITERATION.
Shan' 752. [perfect] good
263
613, in
^
'(BJ
naV
ho
what way
its]
215, [and]
how
^ ^ W
TO
'
j^
.t'ieyi
278, with
897,
Heaven's
^
ifll
'5^'
440, [can]
SI, {tzii)
one frighten
.'^^''^'^'
487,
is
vast,
r^ ,cht o ^joh,
wide-
them?
296, iji) If
^^^u
-^'^^
775,
[it
is]
719. {err)
j^
we make
y^
.i^w 717,
not
it
y^
shih^ 769,
loses.
^ ^
^;;z/w
Chang
zf///'
always
^ ^
o
1054, fear
'5^'
^^^'879,
n5 J^
I
but
[if]
\^
\
ts'ih^
987
1047,
[someone
should]
shih, 708,
'
Chapter
74,
,, *pj*
make
^^^^'^'
344. innovations,
pEJ 5^
836,
22,
J
:
o
J^
wU W^
.Chang
^^"''
57.
To overcome
delusion.
^
^^
nU
/e/t,
/iZfo>^, 259,
chi'h^ 67,
[and] seize
I.
'J'^i
719. (^?'r)
and
g
-_-
^.^//73r,
kill
^\
not
g ^
z^
'^^'
'
1054, fear
^ o ^|f
gjjr
.^'^^^'Sa.
(^^?^)
him,
^6V^ 780,
'A-a;/
who
?
(Chapters 73-74.)
264
lao-tze's tao-teh-king.
cha7ig 740, Always
1 1
^p
^S
.>^z
^fe* 'yhi
13,
there
{ssii)
is
'>'zz^
113,
it is
[if]
^
4^
;^^
,52-'
835,
an executioner
<^^ ./"
717. not
739,
^sha 731, to
'che 38,
kill,
^^
rp.
kills.
^shang
he injures
hands.
one
[who]
^^
^^
,s//a 731,
jS^
'z
279,
[a final particle]
o
^fu 142,
/az
'
Now
[if
man]
-f^
pi
,5^'
835,
{ssu)
kill,
the executioner
^
-p
/5'z7z,
987,
708,
2S^,5/za 731, to
s/zz7z,
J-
Chapter
75.
^^
o -@.
one
kills,
^^.57z73i, [who]
5/^2'
B
wj^
fhang
22,
=g tveV
1054,
is
called
the great
^mz>z597.
^../zz
53.
The
f^
'-*^
(^^ei)iP"P^^''
penter
//z/ 548,
^1
o
[who] hews.
^^
o
r!l
.c/zz'
334, starvation
^^
./"z^
142,
Now
from
^
j-*
.r/z'z
^^
766,
consuming
^
^
5/zzzz
782,
y
of taxes
(Chapters 74-75-)
"
TRANSLITERATION.
.^r fo 909, too much.
o
265
342, their
^f
.rA'z"
y^
,,,
sM'
762, {ssu)
^? ///V/^ 416,
-OT
seeking
[-Therefore
s
1^7278,
.^^^^'
^sJuuig- 742,
{sheng)
]^
^w/;/ 597,
The
people's
jy o
^'!<^^^'
Z.
^^^^"53- (^^")
[sign of
gen]
^^s/?/'
therefore
Hg
ip o
l^v.78.
59. {c/ii7i) to
govern
^2 /-///.v^ 407,
^r|^
'5,^'
they
make
light of
1^
"w*,
278,
comes from
836,
142,
(.S5?^)
death.
^^
lig
>
.y^^'
Now.
J
'^/^o'w^74i.
'zi'tv
1052, just
[who
is]
^
^^ "
superiors'
.^/^/ 53-
(^--z^)
^jc'
J^, V
1059, not
7b 'ym
1 1
13,
being
278,
on
742, (5/;^;/^) life
3t. shang
.^skz"
^^
Therefore
J^ jcw
^'c/ie
1047, bent,
38,
the one
S^^;m
^6^^""'
614,
59.
it is
difficult
^
r
o
s/u" 762, (55//) this one
197,
18,
(^>'"'/'!)
to govern.
^j///V;/
,yu
{hsien)
is
more
moral
1 1
-J--
than
m
^
Zr^
o
J[^
fm'n 597,
(
The
^
H^
#1_
who] teem
es-
,c/ii
53,
(/,'z/)fP^oP^e's
life.
^^ fh'mg
'.'?^'
407,
making
of
light
'i
278, [comes]
from
'Chapter
75.)
266
LAO-TZE'S TAO-TEH-KING.
^
-
,shang
'j^'
fPi
1079,
are indeed
Chapter
76.
^C
tender
562,
22,
^
^.
Beware
of
/5z/z' 1018,
[and] delicate.
,chang
.r/!V342,
[When] they
^
gg
/fezaz
360,
^
strength
'^--'836, (^5.:?)die.
^>^Vaw^
366,
[viz., of
being strong],
111 >
/fl^
'-^'^'
^79-
{3'^/z)_t^hey
are
indeed
/v'z^
436, rigid
^ ^
4;
Man
;^ 'kao 325,
j^ /^^^ p^
5^
[and] dry.
II.
life,
cliieii^
Jll^'j/
_^ 3^ Jen 294,
^>/z, 295,
hard
tender
^ ^
5g
.r/zV 342,
'5^'
[When] he
(.55?/)
death's
^^^^'
53. {tzu)
836,
dies,
^^ 'yd
fu
1079,
(
jd'/i)
he
919,
companions
lowers]
[fol-
is
indeed
o
Jeii 294,
yo//, 295,
^p chiefly
380,
hard
stiff.
weak
^//t'
^
^^
"U zt^aw'
Ajl*
c7//z,
The
38,
ones [are]
{sheyig)
\
ten thou-
sand
1065, (zcvO things,
[^ V^'ao 956,
7;?7z'
the grass,
'
4 ^
*^
76.)
shang 742,
\ life's
^/^/53. {t^n)
t'u 919,
companions
lowers]
[fol.
^>'53,
in their
(Chapter
TRANSLITERATION
267
879.
III.
^
X^
>
ii'
shr
ts'i'h^
762, [ssu)
987,
708,
Therefore
in]
f-
5/z/7z,
Chapter 77
^
5g
^ij
./z;;^ 698,
[who
arms
^
^
/^V/z,
987,
22,
J
cha72^
956,
(tse)
then they
will
^
,0
__-.
,/z^ 717,
not
(s/ien^) con-
^
y^
trees
.s/^a^, 771,
quer.
607,
fien 897,
Tf;;;^?^'
[When]
Heaven's
^^
lj
956,
464,
(/5^')
then they
will
|. OC ^z/;/^'
^^ /ao' ^.
.<:/z'z
867, reason,
342,
1 1
it
be doomed.
ch'iaj2g 366,
The
strong
>\ /a'
461, of a bow.
./zz^
224,
Oh
"f^/zm'
gg >z^ 294,
^jo/i^
fiao 324,
The
higher
Uou) The
tender,
^^ Wz/ 38,
one
[it]
weak
jtflj'z-' 1093,
brings
it.
down
J^
J^
'c/i'u
Vzawg
^
o
.^^' 53-
[i^u)
741, above.
"^
/zza'
183, [hsia)
The lower
^ ^
^
V/z/ 38,
'^"^-^^
one
[it]
439.
raises
it.
.^Z-^^"
53- {(^li)
1 1
^>
(Chapters 76-77.)
13,
Who
have
268
^yil
lao-tze's tao-teh-king.
abundance,
121,
.i^ 717.
not
so.
^
^S
^
^ya 285,
'5/^;z
diminishes
829, It diminishes
Q >|> ./w
^
^^
^^^^^'
53'
(^-^'^)
them.
not
who have]
not
717,
Who
J&
enough
J^ /5?/
-H^
1014,
have enough
JL^ V
278, thereby to
159, {feng-) serve
^^ V/;/ 38,
'.v/jg
the ones,
[it]
^;
^]^
Z*//;;^'
1125,
gives
who]
have
.<r/^z
53, (/^/^) to
them.
II.
^ ^
^^
o /*
^
I
,yii ^^ o
1121, abundance.
^5/z 780,
Who
can
/VWz 897.
,chz 53,
^'o'
(/~-^^0
i
^1^
/j^
have
867, reason.
'^^
829, It diminishes
113, [those
abundance
j^ '5/^w
'j'2z^ 1
LJ V
who] have
^^fung'
{feng) serving
^^^37V
II2I,
abundance
^'^'^'^'^^97.
)
rm
the
'.?'//
719, {err)
and
~]r//m'i83, {hsia)
p^orld?
>m"/^^
712, completes
'^
JW
who have]
not
5//z"
762, (55^/)
j-
Therefore
1014, enough.
J^Va78,
mj
"=3&
shdng'
773,
{sheng) holy
the
J\^
Jan
286, {je7i)
^yaw 286,
(y<?w)
man
Man's
j^
^&
^ij
JjR yJN
(Chapter
tj.)
719.
{^'''''')
yet
956, [tse)
is
./^^ 717.
not
TRANSLITERATION.
*r3p
sJii' 761, {shi'h)
269
294, {jou) in tender-
claims.
^^^y^'w
^^
S2
o
ness
'b/i,
Xn
hv
.
,ku77g- 460,
Merit
weak-
ness
603, nothing 490,
18,
~b] md'
^j^
ffi],
(^'-'')
complishes, yet
>^z<>'o'
yf\
not
[is
-T^ ^yii
1 1
than
water,
94,
yKjshid
o
rffil
'
']'&\,
rBu
.<^/fV
342,
He
rh
Jig, {err)
And
attacks
x^
^/^
^KT ,kung
^p- chien^
be seen
461,
who
wishes
380, the
hard
^^ ^
chieti'
385, to let
{hsie}i)
^S
cKiang
[to display]
strong
^^
H'H
yzz> 197,
his excellence.
r^ V/i/ 38,
"^p wo'
603,
i-^'^'
no one
"^
.<^'^^'
53. {tzii) of
them
1^ /r
J-*
879.
lib
^.s;^a;^^
/5^o
771,
{^/z^-w^)
sur-
/^V/z, 987,
y*
,^/^'/
-J-
5/^^7^,
708,
Chapter
78.
,2t7^ ^Tffl '
there
is
none
J\:^ak,
647,
^*
jVI
which
^
fi
V
/'
278, herein
.c/^^ 22,
J^
"/^
y'^' 289,
.<^'^"
Trust
'^
53
"^
'b/^,
.^^^^'
53.
(^-^^^)
of
it.
[The reason
295, {jao)
53. {tzu)
is]
^^
The weak
being
^r
k"
/'zVw 897,
/^/a' 183, (/isz'a)
'^^^
In the
shang
'^''
world
2g
(Chapters 77-78
270
lao-tze's tao-teh-king.
^R Jeu
^^
fhi
294, {jou)
53, (^^z^)
The
tender
^^"57//,
being
{^sheng) con-
.<r/zz/
_o
^^ ^shang
^Ij .^^
o
771,
querors
stiff.
^^ sheu'
756,
{sJioti)
Who
the
is
318, of the
@
/J\
charged with
.^^^
491.
3f^AWe897.
~]r/a'
jIMy^
K^the
^^^d
1
183, (/Z5m)
,:pu 717.
un-
is
no one
BHE
"7^ ^Pn
^&
[this],
'
one
knows
gS
z^'/z'
1054,
S97.
is
called
Jb'
[but] no one
y
IC
Tp
5C
-^'^"^'^
the
/zza- 183,
(/z^za)
(empire's
-^
"^5*
chang'
j>'^;z
75,
{cheng) True
1083,
words
i^ kti'
^1
434, Therefore
ska?ig'
{sheng) holy
the
J^'/an
126, paradoxical.
y^ ^ya/z
3^
'
286, (7V/z)
man
.jyzz/z 1
142, declares:
{sJiott)
o
.s/zfz/'
^^
l_-^
756, 491.
Who
,he
is
H
J^
/r
879, 987,
\
m M-o
xK
o
'y^d'z^
charged with
)
/s'z7z,
Chapter 79
[moral
filth],
"^^
one
^
^
,cha}ig 22,
g^
zc^V 1054,
is
called
fj^ yw' 289, Sustain
349, contracts.
T|t* s//.e'
>fe7'
(Chapters 78-79.
TRANSLITERATION.
271
virtue
^,^^^^871,
^,/^z^o
y\^
o
(/-^O
254,
[When]
recon-
ciling
ia' 839,
1
Wj
.^^^'
835.
(a^5//)
keep
contract
not
a great
^yuen'
J^^z
'
^c/i'i'
138, hatred,
*
3{ft
z^.7/
349,
[their]
[obligations].
1059.
[Who] have
virtue
692, surely
/^ 'yi'u
^^,y"
i^^^^. 871.
1 1
(^t^)
13,
there will
PJ
1
.^^'
on
121,
remain
^ch'eh,^2,
{ch6) [their]
f^yuen'
138,
some
hatred.
claims.
^
^
"^^
o
,n^a7i 620,
Where-
^
[it]
II.
fie7i 897,
Heaven's
J[^V278. by
j^ /ao'
make
867, reason
J^ ,t^/z
1047, to
752,
^
IH.
^zt7^ 1059,
has no
^&s/ian'
5-//Z
'
good?
762,
(5.5//)
>
Therefore
125, helps
gg^/^aw^'
773,
(^/,^,;^)
the
holy
,ya?z 286, {je?i)
c/^z7z,
^
J\^
5/^a;^ 752,
the good
^
y^
y^
man
Jan
286, {Je7i)
man.
67, holds
^
"p
.SL
^^"
879.
^^
o
fjjj]
)\i>ah^
.9/^^7^^
647,
>
and
Chapter 80
708,
yfs
.i^?^
717. not
^
-^
fihanja-
-2,2.,
tse/i^
957, exacts
18,
^
JUL
i'z^/i,
921,
Alone
>'
1 1
from
^^'^^'
538, standing.
I.
\ Jan
^'j/
/j^'siao 795,
(Z-5zao)
[In]
13,
[Who] have
eChapters 79-80.)
272
lao-tze's tao-teh-king.
few
^^ 'kzva
467, [with]
597, people
fflc^zt'z/ 1059,
they have no
E
o
min
p|t
5z^'
j^
/jfe*
[them]
'>7w
1 1
13,
have
over ten
Z
men
hundred men,
^4^
shi'h^ 768,
V^^oJi^
'*"*
707,
{ho) [and]
{je72)
VV
^y^w 286,
men
^3
o
ynmg'
'5/?/
power.
761,
(55z"?)
iM
Let
people
^3
'
iffl
ZrP
j^
,^\
'^r/z
and
,^z/ 717,
not
3^^
^fn o
'j7^cw
137, to a distance
'52
789,
move.
^
y^
,5wz 826,
Though
they have
'yiu
1 1
13,
4n*
'^^
,<:/z'zz
"
TRANSLITERATION.
j3t ,chH 342, their
273
{Jisiajig-)
=**
xH
'"
:::
^siatig 790,
muvisit
tually
HB
o
^^ jigati
HB
o
^^
498, or
come and
go.
,<:/^^/
437, dwellings
1^
/r 879.
/\ />^^ 647,
"S^
\2s,
-{- shih^
su 822, customs.
708,
Chapter 81
^^ yih^ --
1095,
^cha7ig 22,
2^//;z
KRj
541,
neighboring
Vz/Vw 199,
Propounding
^^zt'o 491,
country
<:/zz'/!,
^" ^^ tva72g'
^^M
T^Q
^sz'ajig 790,
[hsi'ang) tually
sight,
muin
^
V^
1045,
might be
.<'/^^"
334,
Cocks
[and] dogs
-^'
;;jp;
v^;z 1083,
.i^ 7i7';w/z'
words
are not
,<:/zz
586, pleasant.
]^^
*
,5/izV/^ 771,
{sJieng) voice
'772/2
586, Pleasant
is ^siang
790,
[hsiang) mutually
(zt'<?77)
-=r y[\
jr/z 1083,
.i^" 7i7.
.9/7/'
words
^tca;/ 1041,
might be
"^e not
{/is/?7)
heard.
B^/72Z7z 597,
tii chi 60,
'
The people
reach
/f^ la o
1=1
807,
faithful.
[chi'k) will
^^ ska?i'
752,
The good
[i.
^^ V/z/ 38,
die,
ones
e.,
men]
./ 717. not
/{\
./^' 717.
[but] not
274
i^:pzen' 688,
lao-tze's tao-teh-king.
Who dispute
ones
^hT o
'yiu
1 1
^^
'c/ie
38, the
^
J^
^ >
chr
339,
Having
^
.
,i>u 717.
not
LJ V 278,
'yil 1
thereby
123, given
AM
cJii^i,
(c/^z'/i)
The knowing
^^ 'clii 38,
7f;
ones
not
F^
.i^M 717,
f^ i<oh^
W/o/z,
X Vrt 126, the more exceedingiy ^ ,/o 909, will have plenty.
^
The
learned
^
^
/'zVw 897,
Heaven's
.^/-^^
,^ V/z/ 38,
yj^
ones
not
53.
l^^^^)
.^z< 717,
^
^ow.
^IJ
ffj]
^'o'
867, reason
o
^z"
^n
ffil
il
.^^"* 53-
l^-^"'^^)
521. benefits
II.
'.^>^'^
^^^
^
^^
yl
j^^^ 717,
not
man
/zaz'
160, injures.
;|^
717. not
(i:/zz)
^^ ^^ shang'
hoards.
"
773,
[sJicng)
The
holy
|-
5^ /5/ 986,
fflp c/zz' 339,
Having
^
*^
man's
.c/^z"
53. (^^)
L/
'z
278, thereby
[is]
^^
JV
^zf//z*
1047,
worked
^*
1047, to act
719, (^rr) but
nfri '^r/t
o |*^
337,
he himself
m^ ^^
more exceedingly
^L fihayig 29,
{tseng) to quarrel.
(Chapter
81.
ma
The word
chzu'en, which
tra
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 We should say Lao-Tze was larger and proceed to the smaller. born in the village of Goodman's Bend, Grinding County, Thistle Province, Bramble State. For further details see pages 3-6 in the
:
first
The
dropped.
characters che
{^)
and/frw
is
(12)
be-
The
(in
-word j'afi,
man,
endings er
7'an).
Washington-
an affirmation which
here used as a
sentence.
II.
sometimes translatable by "esquire," without being exactly an aristocratic title, is a term of distinction it is added to family names of prominence.
s/ii {^)
;
The word
278
lao-tze's tao-teh-king.
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
7^^
distinction
Tze's appellation
distinction
is
Poh Yang
(7-8),
Prince Positive,
is
apparently a
youth by his teachers. Yang the positive principle, representing the sun, south, and manli-
in his
ness.
i.
20).
title
7^"
This posthumous name is intended to characLao-Tze's posthumous title Tan does terise the man's life-work. not mean "long-eared" but " long-lobed," and as long lobes are regarded as a symptom of virtue, it means "a master," or "a teacher," in the sense in which the term applies to a Buddha or a Christ. In all statues of Buddha, the ears have exceedingly long
after their death.
lobes,
which according
(i6) is
very
common
in Chinese.
It
the following words stand in some relation to prior words It may sometimes be translated by " his, her, its, or theirs," sometimes by
translated
and sometimes it some preceding substantive, in which case by "him, her, it, or them." When connecting de;
pendent sentences it may be translated by " that as when," etc., without, however, being otherwise an equivalent term of these
;
;
words.
III.
(8),
The
together.
(7),
The word
self,
i (13)
means "
Compare Williams,
S.
D., p. 278
V.
Kiiin
pher,"
is
common
"the superior sage," or "the royal philosoterm in Chinese. It means " the ideal man,"
279
sage."
shang jan, "the holy man, the saint, the See Introduction pp. 27-29. The word shi (6) means " the right time" or " the right seaa synonym of
(8)
son."
means
literally
to the
"mounting a carriage."
according
The word
sand and easily carried about in the winds. /d'V (15) means "to heap," "to gather," "to bind."
that
it
Williams
yung
(14)
"to
re-
The word A'' (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 ^'2 (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. 211-214. The word seh (9), color, is used in the sense of showy or stagelike behavior, bland manners, and externalities which are for the
eye only.
The
It
means
position of this sentence cannot be retained in English. " That is what {22) I (21) communicate (24) to (23), the
sir (25),
[in a
way]
and
^^^ 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
his high-
est aspirations as
"proud
airs'
of
Confucian ethics
tradition.
is "filial
for parents,
lief in
superiors,
and ancestors.
if
The wisdom
right.
to
him a
any standard of
ity
norm
of the
28o
Lao-tze's tao-teh-king.
Tao, upon abstract reason, the immutable principles of right, of truth, and goodness. Confucius, unable to grasp Lao-Tze's philosophy,
is
The
bones moulder in the dust still remains of their existence, the value of which he measures by their agreement with the Tao.
alone as that which
Tsz'
(5)
younger followers, means "disciples." Sheu (20) means any hairy quadruped that especially game. (Williams, S. D., p. 756.)
IX.
wild
brutes,
means, as a noun, "power," or "ability;" as a verb, " to be able to be, " implying a passive condition. If followed by I (4) as here, both words together acquire an active meank'b (3)
The word
ing and are commonly translated by "can" or "could." The word i, 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'
'
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 ';-/z (12) is, as a rule, to be translated by "and" or
chi' (i)
"but."
In this connexion
it
"up
The word ye
with
it is
a question.
XI.
The word
tise."
sin
(3)
means "to
/?., p.
cultivate,"
(See Williams, ^.
811.)
Here chi (4) (the same as ii., 15 et alias) is added to the end of the sentence. It refers to kin, " long time," and we transliterate
it
by " then."
The
v^ord
kzvan
(13)
means custom-house,
toll-gate,
>., p.
boundary,
472.)
(See Williams, S.
"
28
(3)
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. KHajig (10) means "to force," "to compel." Here it should be translated "to request earnestly." (See Williams, S ^
'
'
366.)
(11) means "to act," "to do." As a preposi"for the benefit of," "with regard to," "for the sake of." (See Gabelentz, Anfgr., p. 52, 97, V.)
tion,
As a verb zvH
XIV.
The words
tion
"to
this,"
mean
in their
combina-
"thereupon."
Shang
lower,"
i.
e.,
(See Gabelentz, Anfgr., p. 55, 103.) hia f'ien (8-10) means literally " of a higher and a former and latter, division (installment). should
We
say, consisting of
two parts.
King
the
title
of a book
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.
"section
"
or "chapter."
CHAPTER
T'i, in
sel.
I.
the heading,
is
as
sacrificial ves-
verb,
"
to
em-
(See Wil-
IC'o (2), as a noun, "power," as a verb, "to be always followed by a passive form, while A''o i (see note to S. M. Ch. i.x. 3-4) is followed by an active form accordingly, k'o tao means "it can be reasoned," and k'o i tao would mean
The word
is
able,"
282
lao-tze's tao-teh-king.
7^^ The
Our
version, "
sentence
i.
1-3
may be
The Reason
the simplest
we might
can be spoken,"
or,
"the path that can be trodden." To avoid all these difficulties, Chalmers translates "the tau {ox tao) that can be taued..'' The word tao comes nearest, as explained in the Introduction (pp. 9-10) to the Greek term logos, as used in the Fourth Gospel of the New
Testament.
(4),
Pu
is
"not," differs from fu, "not," by being the simple negation, in compounds an(see
ii.),
swering the English un- or z'w-, as, e. g., fu teh, "unvirtue" Chapter 38); ;pu shan, "ungoodness" or "evil" (Chapter 2,
;pu chi (Chapter 3, vi., 6-7)
"ungoverned" or " anarchical," etc. 'QvX fei means "by no means," implying a disavowal and an earnest rejection. Wt'i is still another kind of negation which also frequently occurs in compounds, such as zuu ming, zuu yil, etc. (See Williams, S. D., pp. 136, 717, and 1059.)
II.
The words
ing in
tvti
ming
(1-2)
mean "nameless."
of,"
-less.
means "destitute
compounds
to the
English ending
not only
the undetermined, the abstract, but also the holy, the ineffable
which can be determined Yox yiii see Williams, S. D., p. 11 13 The term zva7i zciih (9-10), the myriad beings, things or crea tures (see Williams, S. D., pp. 1040, 1065) means nature in its con
(7-8), is that
sum
(See the
first
Always
fol-
noun.
(See S. M. Ch.
16.)
the
immanent Tao,
as the
name-
is
The word ku (i), "cause," "reason" (Williams, S. commonly used by Lao-Tze to introduce a quotation.
to
D.,
p.
It is
434) tan-
tamount
heard."
"therefore
it
or,
283
The words zvii yii (3-4), " desireless, " and yiu yu (10-12) "having desire," or, "desirous," form a similar contrast as zvu miyig and yiu miytg. 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),
The word
which
is
the
2, etc.,
CHAPTER
I.
2.
The term
in
t'ien
hia
e.,
under the Heaven, denotes the world It means the cosmos and mankind at large, and especially the Chinese
(1-2),
Empire. The terms xva7i xvuh (Chapter 1, ii. 9-10), "the ten thousand things," and ivH zvu, "the activity of the beings" are synonyms. The former may also be translated by " the whole world";
it is
nature as the
sum
The
latter is
Another term for "nature" or "universe" which, however, does not occur in the TaoTeh-King, is yil cKeu, signifying the whole cosmos in space as well as time. Yil means " the canopy of heaven," and ch'eu "from the beginning till now." See W. S. D., pp. 1126 and 49 compare
the inherent nature or character of things.
;
Le
mots
Thsieti-tseu-iveji)
by
St. Julien,
note to
words
(11),
" that
is all," is
p. 278.)
7^"^ That Lao-Tze identifies the origin of evil with the conscious distinction between or the knowledge of good and evil, re-
minds 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, yiii
(2),
skrit term bhaz'a. (See Williams, S. D., p. 1113.) The present passage reminds us of Hamlet's phrase, " to be or not to be."
284
lao-tze's tao-teh-king.
Shayig (5), "to produce," is here, as indicated by siang, "mutually," either passive or must be taken as a reflexive verb The verb shmig (such is the pronunciation according to Williams,
S. D., p. 742) was probably pronounced by Lao-Tze shmg, for it rhymes with ching, "to perfect, to form," hiyig, " to shape," and k'ing, to incline. The words hzvo or ho (21) and 5M2 (25) must also have rhymed in their ancient pronunciation.
IV.
is
it
" therefore."
Subsequently
is
Wu
zuei (6-7)
in
(See Williams,
The
particle j'^w
(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 particle, "how?" "who is it?" "why?" (See Gabelentz, An/gr., p. 58, 109; and Williams, S. D., pp. 1082-1083.)
VI.
Shang
Chii
(i),
Williams, ^. D.,
live."
p. 742,
beget,'
'to quicken,"
{i-^),
"to
"he
The term
is
frequently*
Fu
{i),
"now," "forasmuch
as."
must frequently remain untranslated sometimes, as for instance in the sentence quoted on p. 14 from the Shu J^ing,
(2)
X
Wei
is "
or "are." (Williams,
S.
D.
p., 1049.)
CHAPTER
III.
3.
(6),
"heart," and
^u
(7),
not," the
3,
i.
miji,
word and 3,
mi7i,
ii.
8.
Three advices given to rulers, stating what they should Jiot do; fu shang (3, i. 1-2), "not to exalt;" pu kivci (3, ii. 1-2), "not prize;" and /^^ chie7i (3, iii. 1-2), "not to look at,"
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
(9),
^^*- Sin
heart,
is
the word fti is here intended to mean the seat of mental capacities and sensible sentiment, as opposed to si7i, the seat of desires or
passions.
(18).
A similar contrast is intended between c7ii (15) and kuh The former means "will," "wish," "desire"; the latter, "bone." The former characterises self-willed or head-strong
J^^"
;
people
backbone.
V.
viz.,
"to
IVu chi [^-$) means "not cunning," "unsophisticated;" zvidi chi che {10-11) "the crafty." Ye (15), "indeed," the particle of affirmation, renders the
,
sentence emphatic.
VI.
The phrase
zuei zvu
wei
is
CHAPTER
I.
4.
The characters /mj'/^ (7-8) belong together, meaning "never exhausted," or briefly " inexhaustible." or ;pu in the sense of the
English in- or un-, see note to Chapter
i,
i.
4.
Whether we
(7-8)
is
take tao
(i)
or
yimg
is in
(4)
as the subject of
/w ying
indifferent.
[10),
The
sense
Hti
ation.
"oh!"
" well
!""
indeed ?"
a particle of exclam-
(15),
"ancestor," "patriarch,"
(St.
"premier aieul"; Strauss, "Urvater"; "Ahnherr") must be regarded as a synonym of Ti, " the Lord or God."
II.
is
is
a poetical
The words/aw
"fetter,"
and ck'dn
(12),
"dust,"
are rhymes.
286
lao-tze's tao-teh-king.
7^" The words of this passage, Vung ch'i ch'dn (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
The
are the
purely formal laws of logic, mathematics and pure mechanics same for stars and for molecules.
^^" Two of my Japanese editions read Jizuo, which means "apparently, probably" (Williams, S. D., p. 224), while the two
others read yo/i, which
means "likely" {ib., p. 296). St. Julien, adopting the isolated reading of his edition G, prefers to read chang (eternally), which, however, seems to be the emendation of an ancient copyist.
The
/oA
may have
In adopt"it
synonym
otj'oh.
(4),
we
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 the same sense as the English term Lord in the Bible. It means 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 as two distinct entities. He may and probably did introduce the word ti (God), as commonly used and understood by the people neither affirming nor denying his existence, simply stating that Tao, or Reason, or the Logos (viz., the prototype of human rea-
^^
ble reality,
any possiwhich logicians and mathematicians formulate in rules that are possessed of an intrinsic necessity and universality) is truly and unequivocally eternal it is absolutely eternal, while the
;
The Tao
is
CHAPTER
5.
0^^ There
grass-dogs.
of this passage
has been
is
much
The common
287
of living victims.
and probably offered as a burnt offering instead Such is the traditional interpretation of all the
is
commentators.
im-
is difficult.
benevolent," as " having particular affection." Accordingly the sentence would mean, that the sage is not sentimental
;
"humane or
he has as
evil,
little
and the
are finally
doomed
The
holy
is
man
course of nature
man
ing
:
doomed
"Si
and
Harlez deviregarderaient
ates from the traditional interpretation of the passage by translatle ciel et la terre etaient
sans bonte,
ils
tons les
hommes comme
difficulty of
not
humane
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 zuu ts'in, "heaven's Tao shows no nepotism."
Plaenckner allows his imagination too much play in translating Vien ti chi chien, the space between heaven and earth, by Welt-
menschen or worldlings. T'o (7) means a bag, open at both ends, a purse (Williams, S. D., p. 915), and J'o/^ (8), a flute or fife {ih., 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,
is
and appears
is
to
be a proverb.
"The man
middle path.
of
many words
Chung
dle,
i.
(16)
here
it
means
e.,
288
LAO-TZE'S TAO-TEH-KING.
CHAPTER
I.
6.
Our
Tse
interpretation of
ku shdn
The
quotation
is,
as Lieh
to
attributed
Hwang
sex,
emperor.
P'in
(8) is the term in natural science to denote the female mother sheep, hens, or mother birds, etc.
III.
The Chinese
ually "
mieyi,
is
(i)
"contin-
means
The
It is
repetition
means
17,
it
comes
natural.
synonym
23,
of tsz'
i.,
jan
in
Chapter
Chapter
one's
ternal coercion,"
Pu ch'in means "without excharacters 3-4, etc. and tsz' jan " in self manner," i. e according to
,
own
nature.
CHAPTER
I.
7.
The
14 ig.
characters
513
(13),
summed up by
construction would be placed at the beginning of the sentence. Ptih tsz' shang (16-18) " not self live," i. e., they live not for
the purpose of self
;
"long,"
viz.
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 (= xvi. 25 Luke, ix. 24 xvii. 33 John, xii. 25).
The
CHAPTER
I.
8.
St. Julien
(6),
good, to excel."
According
to
him,
we should
translate
"The
289
The
verb U, makes it 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 chayig (11-12), "it quarreleth not," reminds us of I Cor. xii. 4-7, and of Christ's blessing of the meek (Matth.
V. 5).
II.
This sentence reads literally: "It dwells, ch'ti (i), in the place, su (5) which is shunned, xuu (g), by the multitudes, chung jaii 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,
who
by
lowliness, setting
in the sense of
coming near
in
III.
" to
or goodness," means
when used
as a verb
The
same
water
is in
commotion, which here illustrates warmth of sentiment. (16) is any kind of business, duty, or activity.
Ttaig (19) (motion or movement) means " in its own course." Goodness and the waves of water move in rhythm {shi).
IV.
Fory
zt'/z
(1-2),
2, vii.
1-2.
CHAPTER
II.
9.
Strauss interprets Vatig {a^), "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 t'a?ig, hall, but to chin yuh (1-2), treasures.
(6)
290
lao-tze's tao-teh-king.
III.
'
'
The
must be
Way
of
Heaven
identified with
what Lao-Tze
in chapter
I.
calls
chang
CHAPTER
I.
10.
means
S. D., p. 941.)
(2)
As a noun
to
it
means " a
soldier's
keep
it
disciplined.
the "
means the
basis,
On
this
L'ame
spirituelle doit
com-
mander
V.
v.
Harlez translates
venablement
polation
original
I'etre intellectuel
and do not
made by
the commentators.
We
literally as possible.
gives
when we
first
We
(3),
take the
interpret the word j/;/^ in the sense two words, " sustaining " and " disci-
plining" as synonymous.
P'oh
son.
(Williams, S. D.,
by embracing unity one cannot be disintegrated,'' are explained by the commentators to mean that unity is preserved by the assistance of the Tao. As to becoming free from disintegration, the reader is referred to chapters 22 and 39, where Lao-Tze speaks of embracing unity.
words,
' '
The
The
that
among
Lao-Tze believed
an
elixir of life.
The common
"hard
to subdue."
word chzvcn
(9) is
it
"to give
to
some
interpreters interpret
mean
Stanislas Julien
29I
We see no reason for a defrom the original text. Some manuscripts add after 'rh (15) child, the particle of exclamation hit (Oh !), which is also introduced between the characters 8 and 9 of this same chapter. Stanislas Julien also adds between characters 13 and 14 the word >/z, which means "like."
view and translate accordingly.
viation
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
II.
original.
"mysterious beholding," or "profound intuition," which means by beholding the mysteries of the Tao. For /aw see Williams, S. D., p. 502.
{^-4),
III.
Hilen Ian
heaven gates," are said to be the apertures of the body, the nostrils, the mouth, etc. But since LaoTze speaks of the sage if he be in charge of the government, would
not be more natural to understand the sentence in the sense that if he lets every act of his be reasonable, can open and close the gates of heaven and dispense its bliss ?
it
jm^
T'ten
man
a wise ruler,
Two
of
my
place of
like a construed as a question, viz., "can he in that case not be a mother-bird ? " If Lao-Tze had written zvu tsz\ he would probably have added
either
hu
or tsai, or
some
particle of exclamation.
We prefer
the
These same sentences are repeated in chapter 51 The word <:/i'w^ (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
excels but
"he
The character tsai{\^), "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
LAO-TZE'S TAO-TEH-KING.
CHAPTER
II.
1^" This
chapter
is
interesting,
because
it
exhibits an in-
Mankind as a whole is materialistic and amount of things. They know little, or nothing, of the paramount importance of form. They measure, and 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
Lao-Tze
dimly
feels that
reality.
Nor
is
value to things
or limits.
is
He
Greek sages
is
CHAPTER
I.
12.
7f^"
The
five colors
;
and black the five notes are called kong, shajig, kid, chi, and yil, 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
yellow, white,
twelfth chapter.
II.
fang (17), "checked," denotes an impediment, a hindrance, an obstacle. In the same sense the Buddhists use the term "hindrance" as an equivalent of temptation.
-word
III.
The
The term /u
word
is
(6)
means
also
stomach and
The same
used in Chapter
3, iv.
Literally,
"one
half
is
more than
it
ij/oitcrv
navTo^).
to Pittacus.
"
293
13.
This passage presents some grammatical difficulties. Julien "Son corps lui pese comme une grande calamite The commentators, among them Su Cheh, declare that the sentence must be construed not in the order as it stands 'Kzuei ta hzvan jo7i sha7i" (esteem grand distress like body"), but "Kzue'i
translates:
!
'
jo7i ta hzvan" (" esteeming body [is] like grand distress"). Other translators either overlook or neglect the hint of the commentators. Chalmers translates Dignity and disaster are as one's person." Legge " Honor and calamity [would seem] to be regarded as
'
: ' :
skan
ist
Harlez
[Que]
corps
la
grandeur
[quant
comme
le
meme
a soi
meme]." The
and
Harlez seems probable enough, but we must consider first that kzvei is as much here a verb as it is in iv. 2 of the same chapter,
where
i,,
in
comment upon
i sha?i''
used.
In
iv.,
as
much
as in
seems odd
possesses
but
is
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 concite
The word
(14)
junction "that," which, however, begins the sentence, while the Chinese c?ie stands at the end. In the present case c7ie will naturally remain untranslated.
"on
IVei (14) is used here as a conjunction and may be translated that account," or "it is due to the fact that."
IV.
The
use of che
{?>),
iii.
ceding clause into a noun which here may be translated by " he," thus: "He (8) who when administering (5) the empire (6-7) es-
teems
it
(2)
as
(3)
his
own body
(4)," etc.
V.
This passage
that kzc'ei,
"he
a repetition of the preceding sentence, except esteems," is replaced by w^a/, "he loves." Alis
294
though
all
lao-tze's tao-teh-king.
the editions at
my
manu-
we have
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 puz-
doubt that
CHAPTER
14.
^^" The
first propounded by the Jesuit missionary M. Abel Remusat in his essay Sur la vie et les opmions de Lao-ts'eu published in the Memoires de V Academie Royale des inscriptions
VII. Remusat claims to have discovered in the Tao- Teh-King- the name of Jehovah, expressed in the three words, i (7), hi (14), and zuei (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 "equal:
and also colorless as the Taoists say reason meaning seems to be an indifferent or equalised state of mind, not colored by passions. The word /jz (Williams, S. D., p. 176) means "seldom, loose, " Deprived of sound as Laothin, expectant," and Williams adds Tze says reason is." The word zvei (Williams, S. D., p. 1050) means "small, miising, subtile, placid, "
is."
'
'
The
original
The
translate
less,"
(i.
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
text of the passage leaves little
z
touch).
Tao-Teh-King
Remusafs
be complete
ical inclinations,
but Victor von Strauss, yielding to his theosophagain espouses the lost cause of the French misit
with great
ability.
is
which proclaim that the Tao and zuH, 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.
The meaning
hi,
;
of these sentences,
if
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 Kiyigdom, and various notes
as that Israelites should have travelled to
in the
under the Han dynasty. Should Lao-Tze, after 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 tetragramy/^^'/^, which was pronounced jya/tz/^/e, and the three words i, hi, zvei. 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-rvei with je-ho-vah 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 Both are trinitarian. For fursimilarity to Christian doctrines. ther details on Lao-Tze's trinitarianism see the comments on Chap-
own
all,
traditions,
ter 42.
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 comLao-Tze says the very oppoplications we will find it obscure. site. He says on a superficial consideration Reason is 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
;
all
obscurity vanishes.
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;
all,
the
Tao
is
not incomprehensible
it is
obvi-
296
even to a superficial investigation
the
it
Tao obscure
and the
latter,
is
Tao
clear throughout.
IV.
means "the not having form." Lao-Tze in expressing his thought lies in the fact that the word "form," chzvang (17), is commonly used as bodily shape and not in the sense of pure form.
Wti
(14-15) literally
chwang
The
difficulty for
VI.
Tao-cM {iS-ij),
commentators as the
cue."
is
explained by the
CHAPTER
II.
15.
The
guest
is
The
omission
reads
IV.
"Through
long stirring."
The meaning of sin ch'tng {1^-16) seems doubtful. It may mean " increasingly perfected, " or " newly finished," or "stylishly
fashioned." For sin see Williams, S. D., p. 806; iox ch'ing, p. 77.
CHAPTER
II.
16,
Tsoh
(21),
Here used
in
"to
rise."
CHAPTER
I
17.
Stanislas Julien omits _^z^ (4), "not," which is contained in one of my Japanese editions. The context requires the negation, and its 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
knew
of
297
The
similarity of
(16) is
tsz
an adverb, in the same way as the French "ment," or the English "ly," changes adjectives into adverbs. "Self like," accordingly, means autonomous, independent, free. It implies that
they can live according to their
fered with.
own
CHAPTER
I.
18.
7^" The
all
father,
younger brother,
the
wife,
and
child.
means
members
(21) is
of a family.
is
Chia
what
within doors
(Williams, S. D.,
p. 351.)
CHAPTER
II.
19.
The compound
z'
tt//z
(4-5)
means "to
consider, to regard, to
CHAPTER
I.
20.
Chinese possess two aflQrmations zvei (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 indicates modesty and should be used by women and girls. This distinction is made according to the rules of Chinese propriety, but
the former
is
^^" The
Lao-Tze deems
it
unessential.
"how much"
";
end of the sentence indibe interpreted in the while ho joh (19-20) may be translated
(12) at the
is
to
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
LAO-TZE'S TAO-TEH-KING.
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 Ch6h says that while
the sage does not attach himself ta
life,
serve the laws of the country and respect the authorities in power.
zvei
yang
(9-14)
is inter-
some commentators to mean that the comprehension of Su Ch^h explains /zzt'aw^ (9) as "extensages is unlimited.
and refers the pronoun chH
its
sion,"
is
be fathomed. Julien trans"lis s'abandonnent au desordre et ne s'arretent jamais." lates Harlez " O misere qui n'est point encore a son plus haut term." Chalmers " But alas they will never cease from their madness."
boundless and
:
: :
potentialities cannot
Strauss:
"Die
"
!
Legge
"How
is
(asking to be discussed)
(9), p.
250,
blasted
a jungle
... to frustrate." We refer cJii (11), "their," not to sages, but (as grammatically it ought to be construed) to the next preceding noun, which is desolation, and trans;
a famine, dearth
late
"This
desolation.
Oh!
it
its
limit."
The word chao (33) means a sign which the tortoise shell gives when roasted over a fire for the sake of receiving a favorable omen.
CHAPTER
21.
(i)
means " a
hole, or hollow."
It
it is
forms the
explained
by the interpreters
of vastness.
The
added
to
particle zt'/z (13), "then, only; is, or will," is frequently complete the sound of a sentence and need not be trans-
(14),
Htvang means
done"; and hu " to forget, to disregard," or as an adverb, "unexpectedly." Reason is characterised by Lao-Tze as something which is not ready-made, but presents itself as an abstruse prob-
2gg
is
be worked out
It is
not a
statement of
its
nature.
(as stated in 21-23)
has in
it
CHAPTER
I.
22.
oi
fi
(10),
both of which
mean "
tattered,
worn, deteriorated as an old coin." See W. S. D., pp. 675 and 676. St. Julien and one Japanese edition use the simpler form 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.
(1-2),
"seldom
" in the
to speak," is
comi.e.,
The phrase
I']
means
manner
of self,"
according to one's
et alias.
own
'
See Chapter
'
The words
home because
'
'
who
pur-
sues his business with virtue, the one," by "the virtue-man," and
"who
loss,
:
the one,"
'
'
by "the loss-man."
as follows
Therefore
who pursues
his
is
identified with
The man
of loss
is
a simplification of the other reading, or vice versa, whether the more complete version has been rendered more
this is
Whether
uniform by copyists
either case.
is
an
idle question.
The
sense
is
the
same
in
III.
(5-9), tch
300
lo7i
lao-tze's tao-teh-king.
posal,
etc.
teh chi (21-27), which appears in all the other texts at my disand translates " Celui qui s'identifie au Tao, gagne le Tao,"
It
cM at
sages must be referred to the preceding nouns, tao, teh, and shih
of the object.
inversion see Gabelentz, Atifg., pp. 73-75.) fore " The Tao, in addition, he enjoys to obtain
refer
son,
We
translate there-
To
Rea-
cM to
virtue,
him who
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 allow that he personifies Teh, " Virtue "; but how improbable is a personification of "Loss."
and
probable.
We
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),
Wang
Pi says:
"The
sage endures
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
freut's ihn
Wer
Tao
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;
and
self-glorifying
man.
(18-19),
"he does
man
CHAPTER
I.
25.
in
nature;"
There is something chaun Etre confus;" Harlez indiscernable mais complet " Strauss: " Es gab
Julien:
1-4, "
"II
est
"
3OI
Wesen
unbegreiflich vollkommen."
containing
pletion."
all
"The words hzvun ch'ang hzvun means "mixed as is a turbid current kinds of ingredients," and <://a^ means "in comII.
Ming
gestive.
(16) is the
(17)
is
means
The
distinction
III.
Ch'2'ang
(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'ieyi-tsz\ " the son of heaven," the guardian of the
(8),
Wang
is the representative of mankind and in pointing out the interpretation of the four great ones the term zt'attg, "king," is replaced by /aw (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 chapter, where he is called " the master of the ten thousand char-
in general,
'
iots."
V.
The words
nature,"
i.
tsz'
jan
(12-13), "self-like,"
translated by "natural,"
e., its
mean here
is
own
standard
intrinsic.
CHAPTER
I.
26.
The expression fu U tsz' chioig (8-11) is a phrase denoting, " Not to depart from the baggage-waggon," to maintain a grave and
composed
attitude.
C/^z^;/^
CHAPTER
I,
The compound
"computing
slips,"
means
word S2'h (23) by "double," on the authority of one of the commentators who explains it by c/iong, double. The word sz'k means (i) the lining of garments; (2) stealthy, or to
Julien translates the
'
'
302
lao-tze's tao-teh-king.
We
is
to
mean "the
which
The word
tsz' (17)
is
means "capital," "wealth," "treasure," used in the same sense as these words are
CHAPTER
28.
used in English.
Both words, kH
(i.
ku
(iii.
10 and 14),
mean
valley" or "river-bed."
II.
The
Tao.
unlimited, or
wu
chi (22-23),
IV.
is
the absolute,
i.
e.,
the
The word
useful
chi
(5)
means
literally
'
'
vessel
;"
after having
plicity
cJi'i (1-5) may mean, " By scattering simhe makes of himself a vessel of usefulness," but the following sentence where the pronoun chi (9) can have reference only to
Pu
chi
(5),
CHAPTER
I.
29.
^^
means
in
The
proposition, "
The
as
Christian teachers of political economy (such men as Stahl) would say, " it is God-created not man-made." Nowadays we should say,
"The
state is of natural
growth according
to the eternal
laws that
State.)
CHAPTER
III.
30.
The word z*(i2) which frequently occurs as a finite particle in the sense " that is all," " that finishes it," is here used as a verb, 'it ends," " it ceases," " it is gone."
303
31.
"to dwell," " to attend to," " to be satis used in the sense "to be attached to,' employ," " to have dealings with."
(17),
II.
pher,"
is
The
particle
(25)
" therefore,"
IV.
is
We have omitted
It
:
this passage
text.
left
exalted.
right
exalted.
The
The
superior army-leader
sition of superior
the right.
power
here as in
ceremonies.
battle
many multitudes of men must be deplored with sorrow and lamentation, and the conqueror in a
slaughter of
The
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
the gloss into the text.
CHAPTER
I.
32.
The word /m (22), " to pay homage, " is defined by Williams, who comes willingly to pay his respects," " to submit," "to acknowledge," " to come under civilising influences."
"a
visitor
II.
The passage shi chi yhi miyig (1-4) presents some difficulties. Literally it means "In the beginning, when administering (or arranging, governing) [then there
is]
Julien
304
translates
:
lao-tze's tao-teh-king.
" Des que le tao se fut divise,
to divide itself.
il
eut un
nom
"
;
he exthat
mean
Legge translates, "As sodli as it proceeds to action, it has a name." Harlez, "Quand (le Tao) commenga 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 of names, he would then be getting a name." There seems to be 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
the
:
Tao began
immanent
existences,
i.
e.,
the
Tao
is
definite as soon as
practically ap-
in logic,
world where
The word
ski,
"at
first,"
"in
Hebrew
soon as."
of order.
"When
addition
ple]
in the
Grammatically beginning
already
it
(i)
names [given
(7)
When names
(5) in
existed
then
(9) in
where to stop [viz., to refrain their paswhere to stop (15), that is why (16-17) there are no (18) dangers" (19), i. e., the people would enjoy safety. While this translation would be admissible in any other writer, we must consider that zvu ?n/n^ 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
(11) learn (12)
would
sions] (13),
Knowing
(14)
is
Tat
(18-19)
safety."
is
(19)
or be exhausted,
possibilities are
unlimited.
305
33.
Sheu
(6),
"eternal
is
life,"
or "longevity,"
is
the
first
of the five
happinesses and
never missing in Chinese congratulations. It touches the Chinese heart perhaps more deeply than ours. The
context sufficiently proves that sheu does not
life,"
but
beyond death.
CHAPTER
36.
The word
ii,
3,
means
"secret," which occurs in the heading and in originally " a slight shower of rain." It is interpreted
zvci,
is hazy or hidden as in a mist. Julien, Legge translate zt^^z as a verb, "to enlighten or enlightenment," and ming as its object, i. e., " hiding the light." Chalmers translates " secret understanding ;" and Harlez, " the understand-
to
Strauss,
f^^
The
have
strong.
We
is
translate
vi'ei
viing
(3-4),
secret
The reason
;
be made warlike
of the water.
for
if
the use of arms, they will soon perish like fish that are taken out
Li ch'i
or weapons.
CHAPTER
II.
37.
"steady,"
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 of contemplation."
CHAPTER
I.
38.
" Unvirtue" or
^u
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. pu siang, " unblessings " (Chapter 78, ii. 17-18),
absence of
bliss
3o6
lao-tze's tao-teh-king.
This chapter undoubtedly criticises the Confucian method of preaching ethical culture without taking into consideration the religious emotions. Lao-Tze maintains that genuine virtue does not
boast of being virtue, and that the show of virtue actually betrays
a lack of virtue.
clothed
is
in
maxim
of tvu
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
of
;
by means
country
is full
of pretension
assertion.
The same
is
nies
Confucian
ethics.
Chang
to
(4),
W.
S.
D., p. 25,
is
W. S. D., p. wise means " any distinguished man," or "one who can help." Finally, ta chang fu (3-5) denotes "the great man of affairs;" or " one fit to manage."
also
is of about 10 feet, reckoned Chajigfii (4-5) means "husband " (see 142) in the same sense as/"?/ alone which other-
which
The
contrast between
/zez^ (8),
"solidity,"
and^o
(12),
"exter-
s/ii7i {15)
"fruit,"
is
and
/zzt^a (19),
meant
in the sense of
mere show.
CHAPTER
V.
39.
pieces
is
C/n shzi ch'e zuu ch'e (2-6) means (3) a carriage (4) it is no [longer]
it
literally,
(5)
"Let
"to
let
(2)
(6).
a carriage"
go to Chi
means
''to go,"
go," "to
let."
Shu, as a verb, means "to enumerate"; as a noun, "details which are or can be enumerated."
may seem
This chapter contains an idea that is more important than at first sight, and may briefly be called the "importance
of oneness."
carriage
is
not the
sum
its
parts
car-
in order to
make a
307
The same
is
of the government,
and
same simile of a chariot is used in a Milinda ;panha (the " Questions of King Milinda")^ for proving both the importance of unities and their absolute non-existence if considered as independent things in themselves, as atmans or ego-entities. The Buddhist sage Nagasena says: "My fellow-priests, address me as Nagasena, but this is an appellation, for there is no atman [no independent ego-entity] here to be found." The King answers "If there is no ego-entity,
It is
^S^
pray
tell
me who
. .
.
is
it
who performs
the precepts,
then,
is
acts,
who
thinks,
who keeps
?
quires merit
What,
Nagasena
.
Is
Nagasena the
sensation? the
. . .
.?
The
?
the dispositions
the consciousness
:
"
When
all
"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 conclnsion, 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
:
. .
'
'
124-133,
XXXV.,
pp. 40-44.
3o8
lao-tze's tao-teh-king.
CHAPTER
II.
41.
The term ju (26), "to put to shame," is a common term in the Chinese style of propriety. When we would say, You have done
'
'
the honor," they in their overpoliteness use the word j'u and say, " You have disgraced yourself."
me
CHAPTER
II.
42.
The Chinese relative su (3), "that which," immediately prewe say, "that which is detested by the people,"
;
while the Chinese say, j'dn chi su ivu {1-4), "the people's, that
which
is
detested."
trinity of
is
the
j'zVz (17),
the
and the breath of life or the spirit. In their unity they 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 yayig and yiti, in combination with the idea of the ch'i, all three of which are contained in the Tao as
are the Tao.
;
all
^^^1^^^
The Chinese
yct72g
trinity,
^^^B/B^^.
^^H^BK^fllX
regarded
^F^ ^^'H^
and
its
symbol
%
Vy^
^^
(which
is
shown
in the adjoined
illustration)
Chinese heart.
III.
(20-21),
"a
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).
309
meaning of the passage. But he explains fu, " 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.
II.
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.
Lao-Tze apparently means (words 6-10) that hoarded goods and thus lead to loss. In our days of an intense utilisation of capital we would say that hoarding is in itself a loss.
invite plunder
CHAPTER
these passages,
45.
by Lao-Tze
ity.
i. and ii., as poetry, not as a quotation but as written and he undoubtedly follows a good Chinese authorThe lines sound like verses although the rhymes are very im;
perfect, at least
if
we
to
liams; but
it
is
verses.
CHAPTER
II.
48.
Shi
{'])
means "business"
8, iii.,
in the
modern sense
it
of the word,
management." (See
artifices,
15.)
Here
means
"political push, or
diplomacy."
3IO
lao-tze's tao-teh-king.
CHAPTER
II.
49.
Legge deems it advisable to change the traditional reading, here replacing teh (13), "virtue," by teh, " to obtain, to get," and translates " Thus all get good."
CHAPTER
50.
life
^^^ Su Cheh
going forth
nor death.
Its
we
call life,
and
its
coming
in
we
call death."
The
the
who pursue
path of
life,
others
who pursue
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
;
i.
e.,
to the
realm of
is
death.
Tn (7) means " a follower" (see PV. S >., 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. Lu-Tze, one of the commentators, interprets the word ym (9), "there are" or "have," in the sense of "and"; accordingly we
men
in
movements are also thirteen." But who are these three times thirteen ? The number thirteen does not play any part in Chinese philosophy, religion, and folklore. We are told by some that it means the 5 senses and the 8 apertures by others the 3 souls, 7 But these explaspirits, I vital soul (or c/i'i), i yin, and i yang. nations are artificial and improbable Julien, Harlez, and Strauss adopt the interpretation of s/n yin 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. interpretation. Three in ten, being repeated three times, makes
;
!
nine in ten.
The
i.
e.,
the
sage of
whom
311
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 yiie/i, " now it is said " (quoted by Williams in his S. D., p. 308, first column, line 5) and, as we have it here, kai rvdn (1-2), "indeed I hear," are of common occurrence. The word kai must not be confounded with ho W. S,
{
is
the
radical
why not ?
53.
intimating an alter-
CHAPTER
I.
(12),
it
"assertion,"
means
means "to
here used as a contrast to zinc zvei, " non-assertion." Although this passage appears to be very simple, the translators differ greatly. Their versions are as follows " Si j'etais done de quelque connaissance, je marcheJulien rais dans la grande Voie. La seule chose que je craigne, c'est
:
d'agir."
Chalmers
edge to walk
"
Would
that I
in
ernment)
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
; :
what
to) conduct (a government) according to the great Tao, 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
a position
I
et je craindrais
seulement
CHAPTER
55.
The wordy^,
boo
slips in pairs,
"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 av/ul3o?Mv, a "symbol" (from cw, " together," and
to give
(SaXTielv,
made
" to throw,"
i.
e.,
312
lao-tze's tao-teh-king.
of genuineness.
acquired the meaning of the impression of a seal, and the warrant As a verb it means to testify, to verify.
I.
The
W. S.D.,
character
character tsui
I,
(35),
which
is
Vol. 31, p.
referred to in
p, 821,
^siiefi
sub voce
^silejt,
"shrivelled, diminished."
The
according to the Kayighi, another mode of writing tsui. Baby boys before emptying the bladder are frequently troubled with erections, wich is here misinterpreted as a
is,
{-yj),
consisting of "rice"
and "pure/
cleaned
rice,
then
(2)
the spirit
and
of the male.
CHAPTER
III.
(5, 11, 16, 22, 26) is causative and progressive which literally means "not can he be obtained and then thereby be loved and discarded." Briefly, "be is
The
use of 'rh
in this passage,
CHAPTER
II.
57.
tools, weapons." Zz' means also "useLegge interprets // 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 the clan.'
ful, profitable."
CHAPTER
I.
58.
Here
it
{^2,
i.
22) " the vital principle or breath of life." (See the author's
Chi-
24
2,
p.
211
in the Trinity,
CHAPTER
II.
59.
77111
(18-20),
"the
313
60.
{7),
my
dis-
See the words 16 and 22. This is a strange chapter as it speaks of ghosts and gods, who otherwise seem to find no room in the philosophy of LaoTze. 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.
ts'il
(29)
here as passive,
is
"a
a great country
taken by the
But is this interpretation tenable ? If great counsmall countries by stooping, and small countries are conis
.^" States
common
in a federative empire,
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
interests of the
naturally great
when they
The
and retains the leadership not by oppressing the other states, but by humbly serving them, by flowing lower than they. This truth has been preached
state acquires
let
by Christ when he said: " Whosoever will be great among you, him be your minister and whosoever will be chief among you, let him be your servant." An instance in the history of China that
;
illustrates
doxical as
of Cho,
all
Lao-Tze's doctrine, which at first sight appears as parahis other teachings, is the ascendancy of the House
which under the humble but courageous Wang succeeded the Shang Dynasty, whose last emperor, Chow Sin (f 1122
B. C.) received the posthumous
Wu
Other instances
Prussia in
Show, the abandoned tyrant. Athens in Greece and of Germany. Athens's ascendancy began when, in patriotic
title
314
self-sacrifice,
it
lao-tze's tao-teh-king.
served the cause of Greece,
viz., of all
the Greek
states
and
its
i.
decay
e.,
sets in
confederates,
and began
to use
own home
interests.
that even the smaller states can conquer the great states
by serving the
ii.
interests of the
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 opconquer,
"
posite sense.
in.
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 re^us." He follows Sin-Kie-Fou who says that its'il (4-5) "to conquer," and 'rh ts'ii (8-9) " to be conquered." Strauss Legge interprets the former ts'ii in the sense of follows Julien.
:
is
low
(i.
e.,
he stoops)
He gaining power, the latter in the sense of gaining adherents. translates: " In the one case the abasement leads to gaining adThis 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 Ma i (3-4) and hia '7'h (7-8), which means "it is low through," or "for the purpose of," and "it is
herents, in the other case to procuring favor."
trast
low and,"
etc.
CHAPTER
IV.
62.
bowing."
lest their
When
Thus
is
hardly tenable.
315
The word
<:/ze (8),
"that or the one," changes the whole preIn a literal English translation
:
we
(i)
"What
(9)
indeed
where-
the reason] of
(2)
the ancients
(12),
[W.
S. D., p. 293),
and
translates,
j'V//,
it
"day"
the whole
day."
CHAPTER
I.
63.
Julien interprets the words ta siao 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
Julien XQ-aAs fang " arrest," where we read zvet (18), "to do, manage," and translates "Arretez le mal avant qu'il n'existe." Ho ;pao chi mu (28-31) means "a tree which is so stout that it means "together, in can only be embraced with both arms. 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.
,
to
Z^''^'"
III.
The word //< (17), "he returns to," is conceived by Julien to mean " he opposes," and kzvo (22) as " transgression." He translates the passage "
il
hommes."
CHAPTER
II.
65,
and 33-34), " standard, or model," is a comwhich both parts mean pattern. C/;'// originally signifies a peculiarly graceful tree, and shih is a form or rule set up for imitation. The ch'ie-ixee was planted upon the grave of Confucius 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'ie shih (29-30 of
pound
3i6
lao-tze's tao-teh-king.
III.
*'
nai
cM ta
"and adding at the beginning of the sentence jaw "afterwards" (see W. S. D., pp. 285 and 175), viz., "apres qu'on a acquis cette vertu." The word shu7i means " to follow, to be a disciple, to obey." The interpretation followership, in the sense of
"to,
seems both probable 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 peoAccord ple submissive, which will bring about a general peace. " Par elle on parvient a procurer ingly he translates the sentence
recognition,
the
CHAPTER
I.
66.
The word cJie {10), "the ones," here again, as up the whole sentence and changes it into a noun.
CHAPTER
I.
usually,
sums
67.
^^^
ful.
This passage
is difficult
"resemble," others construe ta as an adverb, "greatly," According to the former view we sz' "resemble." " In the world all say, I greatly resemble the unshould translate "In the world all call me great likely; " according to the latter
sz' (7),
belonging to
but
if
The latter does not seem to agree we consider that Confucius unphilosopher of Cho, we must conall
Lao-Tze may have it and resented We must bear in mind it by calling attention to his awkwardness. that while Lao-Tze was modest and unassuming, he was at the same time conscious of the grandeur of the Tao which he repre-
may be
call
him
Therefore we interpret w^<? (5), "I sented in his philosophising. or me," in the sense of " I as a philosopher," or briefly "my philosophy,
my
Tao."
;
" to resemble, to be like " (9) means literally and/zf siao accordingly means "the unlike." Following Su-Ch6h (or, as the French sinologue spells his name, Sou-tseu-yeou) Julien
317
word by
'
'
"stupid."
As
in English,
sense which according to the context the Chinese words siao and
fn
we have
in the text.
Wang Pi reads tao between ng^o which naturally suggested itself. The
simply ^o.
(5)
and ta
(6),
(6),
an addition
text reads
Ho Shang Kung
"great."
7^^
In the
(i.
first
sentence of the chapter the text reads unequiv" he, him, or his," etc.,
ocally 7igo
5),
(ii.
which
is
rarely,
and
first
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."
is
unusual, per-
5Z (13),
"medioc-
71^"
acter
The word fao (5), " treasure," means here moral charand we might translate the title by " the three virtues which
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 tsiayig, our bishops, or the two advisers of the general, our
king.
I.,
pp. 827-828.
CHAPTER
I.
69.
as follows
"
3i8
lao-tze's tao-teh-king.
if
Plaenckner
may be
German
baron.
II.
zuu hing (3-5), "proceeding without proceeding," is analogous to zvei zvu zvei, "acting non-action." It is difficult to
Hing
is
de rang a suivre," and Legge translates "Marshalling the ranks where there are no ranks."
Lao-Tze means, as indicated in and a man's moral worth is constituted first of compassion hence it is said in the next paragraph, that of two armies the tenderer one will conquer, because its moral worth is superior to the other one.
Chapter
67,
^^"
";
ICang pmg
ical strength.
(2-3)
i.
e.,
equal in phys-
CHAPTER
II.
70.
^^^ Lao-Tze speaks of the Tao as tsung (ii), "ancestor," and chiim (14), "master," meaning that it is the origin and ultimate authority of his words and deeds. How easily abstract ideas
are personified If Lao-Tze, who otherwise is so explicit in his views of the abstract nature of Reason, personifies the Tao, how
!
natural does
fied
it
appear
to
be that the idea of God has been personilies at the bottom of all the day render religious dogmas objec-
difficulties
tionable to those
who
In the
phi-
face of the fact that the laws of nature are eternal and uncreated
a truth which
that
is
universally accepted
by
all
scientists
and
we can no
an individual mind, a huge ego-consciousness, a perthinks in syllogisms as we do and arrives at decisions after having taken counsel in his thoughts. If the old anthropotheism alone be the allowable definition of God, the spirit of science must frankly be regarded as atheistic. But is God truly
is
God
sonal being
who
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
On
the
other hand
God
is
He
is
not concrete,
but he
laws.
is definite.
He
is
that
which determines
all
definiteness in
its
the word.
He
is
eternal
Thus he
is
in nature.
He
is
This view which is anthropomorphism, may be called nomotheism, as it identifies God with the eternal and immutable vofiog, 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,
and
at the
Wool
dress in
is
people.
The
rich, in
China,
silk.
71.
which
(8), " malady," is in this chapter used in two senses Chinese almost correspond to a similar use of " sick" in English, but the Chinese mean by "being sick of a thing" being
^^^ Ping
in
grieved at
it,
it.
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 uuei, "majesty," and its homophone ^ueiy " fear," were interchangeably used. Compare also the K'ayig(4),
Wei
hi on the subject.
'
; .
320
lao-tze's tao-teh-king.
CHAPTER
IV.
73.
The
Kanghi,
character cKen
Vol.
(19),
is
found
in
the
XXVII.,
p. -2b.
V.
This passage reminds us of the Greek proverb oi/;f i^ewv olkovci uv7.oi, a?Jovai de /leTrrd. (Sextus Empiricus, adv. math., ed. Bekker Friedrich von Logau utilised the idea in a Sitingedicht p. 665.)
*'
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
which is reported by St. Julien, pp. 276-277 " L'empereur Thai-tsou-hoang-ti (fondateur de la dynastie des
le
:
Depuis
le
commencement de mon
la voie (la regie
regne,
de conles
j'es-
de
I'antiquit^.
J'interrogeai la-dessus
hommes,
te-king.
et tons
pretendirent
me
la montrer.
Un
jour que
sayais de parcourir une multitude de livres, je rencontrai le TaoJ'en trouvai le style simple et les pensees profondes.
' :
Au
me-
Lors-
que
le
la m.ort,
comment
faisait
I'effrayer
par
la
nace de la mort
"A
pacifier
;
ne
que commencer a se
et les
peuple
etait obstine
(dans le mal)
magistrats
etaient corrompus.
commettaient
de Lao-tseu
je
?
les
memes crimes. Cela ne justifiait-il pas la pensee Des ce moment je cessai d infliger la peine capitale
me
321
Je reconnus
"
!
En
moins d'un an
le tresor
mon
que ce
here revolution.
CHAPTER
III.
76.
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 feller "). Did he perhaps read kiaig, the homophonous compound of radical 32 with kting, "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 ?
Kun^
(11)
means
literally
maybe
German
CHAPTER
I.
77.
^^" While
doctrine,
the
first
sentence
is
almost
"Whosoever
is
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."
322
She
lau-tze's tao-teh-king.
ts'ih (11-12) is the oflBcial grain-sacrifice
annually offered
as a Thanksgiving.
She
originally
means "
IV. S.
D.,
p. 748),
and
ts'ih
is
in China.
CHAPTER
I.
79.
slips
which
fitted
together, the left one containing the debit or obligations, the right
The word
'
ch'eh (31)
means now
(see
W.
S. D., p. 42)
it
trating," "perspicacious";
Cho dynasty
"penemeant
a tithe
"
bailiff.
CHAPTER
80.
(5-6),
^^"
rh
(12)
"let there be
,"
.
pu
(13),
"but
He
mean
" In a small
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, etc. Indeed there are neighbors who never take notice of each
; . . .
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
Shih
(7),
composed
of
''
man and
z.
ten,
means " a
file
of ten sol-
corporal,"
"a
decurion."
of
(See
W.
In the same
way foh
(8),
composed
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 oi poh
its
is
composed
of
man
323
it
"a
chief."
his translation
appears
Tm- The method of writing with knotted cords {cliieh shing, 42-43) is very ancient and must have been common to all the races of the world at an early period of civilisation. It is mentioned
in
Herodotus that the Persian king handed a thong with to be used as a calendar for two months, to the lonians
sixty knots,
Pandanus
fibres,
leaves
cocoanut
tion.
Ratzel mentions in his History of MankiJid, 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
considerable
extent
where
such records of knotted cords are called quipu. There are a great of Peruvian quipu extant, but the key to their significance is lost. We only know that various colors of the threads were
number
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 doubt 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.
is
rich in
synonyms
pressing the idea of life everlasting (see Immot'ialUy), 9 for peace 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 causing the weak to conquer the strong.
vitality,
INDEX.
[The
figures in parentheses indicate the chapter, section,
;
and
while
all
= %^ = "^^
etc.),
f?U
Attachment
"without
in,
(literally
residing
zt'u c/it,
ii.
lit.
limit" (28,
22-23), 190.
113,
"calmly he
I,
Abundance,
135, 136.
i-
17-18.
=^
i.
sits."
ch'u
(8,
ii.
translated
ii.
267, 268.
"dwells in";
17,
24,
19; 31,
trans-
translated
"does [not]
13,
=^ ^^
Chang
(81,
strive, 138.
iv.
zvet 'rk
fu
lated
"does
[not]
linger
ii.
30-33), 274.
Adrift, 107.
Agnosticism, 292.
Author of
the
all
transformations,
Ahura Mazda,
10.
Tao
as the, 16.
=^
the
Babe.
(See "child.")
98,
tsimg
(70,
ii.
11),
(4,
259;
i.
Backbone,
" bone.")
285.
(Cf.
Tao
as the, 16,
15)
Bad,
121.
In Chinese: "not(49,
ii.
Angelus
Silesius, 25.
good"
"father
6-7), 222.
:
Apostle, 21.
Archfather,
16.
(Cf.
Baggage waggon,
99)
Aristotelian, 302.
= ^^
119, 301.
(26,
ii.
tsz'
chung
10-
II), 186.
Athens, 313.
Beauty, 97.
Atman,
307.
= H mei
(2,
i.
5, 8),
149.
)
:
328
Beginning, 113. Bellows, 99.
LAO-TZE'S TAO-TEH-KING.
Carriage, 117, 306. (See "chariot.")
(5, iii.
7-8) 154.
Causa
sin',
Spinoza's, 12.
99, 116.
i.
Celebrations, 124.
38,
i.
4,
etc.;
=^
(54,
ii.
3-4),
207.
230.
Bible, 21.
Chalmers,
10.
Bodhi, ^^,
Bodiless,
103,
"incorpo-
= Body, =%
iii,
39.
21), 165.
102, 105.
shcifi
=^
c7i'e
(39, V. 4, etc.),
21 1.
i.
(13,
i.
9, etc.;
16,
In another place
this
(11,
11)
same word
is
translated
Bone
{kuJi, 3,
'
'
ii.
18), 152;
trans-
C,
Chen-Tsai(i.e.,
True Ruler),
(Cf.
16.
"per-
1^ ktaig^ (77,
7),
267.
Ch'i,
robber, 22, 36, 37, 308, 312. the vital principle also
;
= ^ Mentioned
vii.
transcribed
three times in
:
k'i.
(See breath.
(S.M.Ch.,
;
Chinese
7-8),
10,
i.
10
;
42,
i.
22),
143,
159,
214
translated
= ^-^
232,
equivalents
i.
child," 124.
{% hai
24),
iii.
Tze,
39.
175, 228.
Calm.
(See "rest.")
sits,
Calmly he
no.
=^ English =^ ^
In
20,
iii.
106, 122.
tsz' (52,
:
i.
123.
i-
M-15;
22-23),
Candlin, Rev. George T., 46, 48, Canon (King), 38, 281.
Capital, III.
35-36
28,
i.
i59>
i75i
190;
like
;
translated
" [become
child," loi
(74,
i.
a]
little
Carpenter, 134.
"a babe
in.
[that
l tsiarig
264.
45,
etc.),
"a
INDEX.
Children, treats as {hai), 122,
223,
329
Cho, 95.
Chords, knotted, 137, 323.
Christ,
3, 7,
15, 313.
4, 95.
Ch'u-Jhren,
Chwang-Tze,
7,
12-16,
19,
22,
to
two
(22,
=^
i.
Chinese terms
ch'il, lit.
I
;
"crooked"
178, 180.
(See "pure.")
^=^
iv.
5),
In
Colorless, 103.
=%
English: 108.
7),
(14,
i.
165.
^^
^ fu
tsu, literally
(77,
i.
"not
Commoners,
Compassion,
117.
enough"
268.
12, etc.),
22-23, etc.),
:
131, 132.
iii.
In English
135,
136.
"^ts'z' (60,
254. 255-
Delicate,
136.
(See
" weak.")
it,
Completeth,
= Wi
136.
ii-
Depleteth those
268.
fic (77.
8),
dance, 135.
Confucius,
35-38,
95,
96,
==
yii (19,
ii.
21
46,
head-
Contentment
(sufificiency),
120,
=^
121.
= ^ ^ ivu
7; 34.
ii.
yii (i,
iii.
3, v.
tsti (44,
46,
ii.
13,
15-16; 57,
'
'
ii.
27-
Cosmic order
(literally "
admin-
Dignity (see
baggage-wag301.
= ^1 chi
152;
istration
"),
113.
ii.
gon
198.
"),
46,
no,
(32,
2),
Disgrace, 102.
Cosmos, 282.
Crafty, the, 98.
(3, V.
lo-ii),
translated
"one who
(33,
i.
= @ Ju Divine = i^ 1 shdn
(13,
18),
miliation.")
i.
2, etc.), 163.
17-
6-7;
192.
4,
5,
1-2),
199,
234
trans(81,
7, 8,
lated
i.
17-18), 274.
Curse, 136.
^^^
=^
ivei (72,
i.
4),
260.
siang,
ii.
lit.
" un-
Duration, 120.
17-18), 270.
330
Economy,
lao-tze's tao-teh-king.
131.
(67,
iii.
= M chien
254. 255.
42.
Eitel,
Executioner. 134.
15, etc.),
p]
1^
5^'
sha ch^
(See
(74,
i.
Extreme,
tion,"
the.
"perfec-
and "absolute.")
External, 116.
Elixir of
290.
=^
= js
2, etc.;
23,
iii.
= M, = \^
99.
equivalents
hu
(3,
iv.
7;
5,
iv.
i),
"=
ch'ting
218.
(4,
i,
^ ^^ ^
(4,
i.
45,
i.
12),
tsimg
12-15), 152-153.
152,
120.
In English
99,
Favor, 102.
= M ch'ung
163.
(13,
i.
I,
etc.),
(15,
:
ii.
40), 168.
104.
i.
Feast, 106.
179.
(22,
7),
In
= >^ ^ /
175-
lao,
(20,
iii.
7-8),
English
108.
Enlightened
(Enlightenment),
Feeble, 129.
Filial devotion, 106.
= 5 mi7ig
15; 27,
ii.
16
23,
ii.
170,
233-
=M = W* Flower, = ^ hzaa
207, 208.
{sien), 127.
i.
7),
i),
241.
203.
iii.
116.
(38,
iv.
19,
etc.),
3,
8,95-
100.
(Cf.
"im-
= ^ tsing =
{fi
Essence
mortality.")
(21,
i.
=
=
equivalents
103.
177.
4),
In
cJi'ang tao
(i,
i.
5-
6),
147(Cf.
" vast
virtue's
Evil, 104.
pill
"bad.")
ii.
Jnung,
(16,
22), 170.
=%
form," 107.
siang
(35,
i.
41,
ii.
INDEX.
53), 201, 213.
331
2;
27,
i. i.
In combination
(See also
I,
etc.;
49,
ii.
i,
etc.; 81,
Form,"
114, 119.
%teh,
4),
lit.
"virtue"
(63.
ii.
246; translated
"good-
iii.
21),
Gossip, 99.
philosophical foundation,
=^W
154of,
^o
yen
18;
(5,
iv.
9-10),
119.
Force, 118.
Forces, 122.
(See
"function.")
Government,
115.
administration
Fourth Gospel,
13.
der."
Grass-dogs, 286.
11,
dogs, 99.)
13,
etc.,
here
40,
Gravity.
"utility";
i.
heading,
lated
14,
10,
here trans45,
i.
"force";
6 and
gon"), 46, no, 301. Great, reason obliterated, 105 I call it the, 109; four things
;
are,
no;
69, heading),
make
=
2; 39,
iv.
i.
I,
etc.;
25, iv.
etc.; 34,
ii.
i.
32,
etc.,
63,
Gem
^^
6), 172,
185,
12;
70,
iii.
=^
=
chan
(21,
i.
42,
here
54,
ii.
^^ TC
kivo
(61,
i.
1-2,
translated
"pure";
etc.), 242.
Great Tao,
Ghost, 127.
= :^ ?E ^ tao
i.
114, 123.
(34,
i.
1-2
53,
f^ kzvei (60, ii. 7, etc.), 241. Giving, by, he acquires, 138. God, Tao prior to, 13 Philo's
;
^ k'oh
168, 257.
(15,
ii.
27; 69,
i.
12),
on,
21
Tao
and,
16,
285,
286. (See
'
Happiness, 126.
= W shan
(2,
ii.
3, etc.; 8,
i,
238.
332
LAO-TZE'S TAO-TEH-KING.
>^
= M^^^
175-
(20,
iii.
3-4),
108
dignity,
no
is
a good savpleas-
Harlez, C,
De,
44,
287,
290,
iour,
no; abandons
112;
ure,
does
not
make
= Hatred, =^
3". Harm,
314115.
i.
possesses not a
;
/;/ (35,
universal-
129, 136.
ii.
yi^efi (63,
79,
i.
3,
non-assertion, 126
etc.), 246,
271.
desire), 98,
= ^ sin
iii.
knows himself
it
22; 49,
5, etc.),
151, 176,
=A = iS^'*
is
222.
regards
acts
as diflScult,
' '
man's heart
14, 19.
subject to error,"
^c> sin,
is
'
'
the rational
= A shdn Jan
ife
3.
(2, iv.
3-4
7,
heart,"
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;
29,
ii.
ii.
ii.
3-4
;
iv.
6-7
;
3-4
;
34,
i.
3-4
47,
3-4
49,
35-36;
63.
3-4; 64.
iii.
ii.
= ^ ^ i^
81,
ii.
lo-ii; 11,
iii.
1-2;
72,
17'
ii.
15-17; 47, i. 11-12; 73, iv. 1-3; 77, ii. 1-3 79, ii. 1-2;
;
iii-
3-4
iv.
222, 236, 247, 249, 259, 260, 261, 262, 268, 274.
down
the,
and
Home
he turneth,
20,
in.
(See also
up
Homewards,
20, 118.
Hoard, 138.
fM tsi (81, ii. 4), 274. Holy man, abides by non-assertion, 98;
ure.")
= ^ fan
i),
211.
Horace, 29.
Ho Shang Kung,
Host, 132, 296.
317.
heart, 99
exhibits
;
no benev-
olence, 99
(See
also
= #y
(44.
iii-
4).
217.
INDEX.
Humility, io8, 128. " lowliness.")
(See also
333
"longevity,"
114.
6) 200.
In Chi-
= m kien
Human
Hundred =^
17,
(22,
heading;
61,
= =
nese
(33,
iii.
In Chinese
;
(16,
ii.
12,
(See
etc.
IrP
2),
52,
iii.
23),
170, 228.
^
155
7nien mien,
;
S^
iii.
tcii
sing
;
(5, ii.
i.
6-7;
7-8),
and aye,"
100.
lo-ii
4g,
combinations
emperor,
21-22),
as
cJi'ajig
(7,
Hwang
^88.
150;
translated
Imperfect, 120,
Identification, g7, gg, 125.
= =
=
IrJ
fling
ii.
(i, V.
4,
ii,
10;
Inaccessible, 125.
56,
=^ = '^'^^^ i>uk'o
ch'fieh (45,
i.
4),
218.
teh (56,
iii.
Identity, 286.
"form.")
ig,
etc.),
Incorporeal, log.
less"
(Cf
' .
'
bodi-
"^ siang
166.
{\i\,
and "immaterial.")
== '^
breath,
iig.
(Cf.
Immaterial
real.")
^fj'
Ineffable
115.
"bodiless" and
"incorpo21-
^ ch'ung
tai,
= Wi-^
2g,
ii.
(See "nameless.")
tvu
ming
(37,
i.
28-
c/i'z
{42,
i.
1-2), 204.
22), 214.
Immortality,
nese equivalents
^^'^^a fu
lit.
"implies
is
lasting
iii. iii.
=^ = ^M
152.
equivalents
"OT
^!Jt
pi Ko
ying
chi
(35,
ii.
(4,
:
i.
7-8),
(16,
In English
gg.
32,
i.
ii.
i8-ig; 44,
7-8; 52,
217, 227.
28-2g),
171, 198,
:
= ]^ hcu
=
(50,
i.
37; 75,
ii.
10)
In English
chiic
105,
224, 265.
Intrinsic, 301.
= :^ ^ cJiang
and 4;
44,
iii.
(7,
i.
11-12),
155,
4),
i5g.
217; translated
be lasting,"
Isaiah, 21, 23
24, 299.
=^
tion," 120.
shell,
life
=M
334
Jehovah, 294.
Jewels.
LAO-TZE'S TAO-TEH-KING.
Likely, the, 131.
Long-lobed, 278.
Jews
in
China, 295.
Lo Hi Ching, a commentator,
296.
Logau, 320. Logos, 10, 21, 282. Longevity, 305. (See "immortality.")
K'anghi, 45
320.
K'i,
referred to
4, 5,
279.
(See
"breath" and
or canonical
"Ch'i.")
=^ = "p hia
etc.;
ti (4.
iii.
13), 153.
66,
i.
i.
14,
13),
King
68,
(a classical
23;
77,
Knotted cords,
Lowly,
ing
i.
137, 323.
^=
^ Mi chieh
43). 272.
sliing (80,
42135-
K'u-Hien (Thistle
95.
Kwong Ki
Makes, mars,
Chin, author of dic-
112, 130.
tionary, 45.
Manhood, iii. %% hiimg (28, i. 3), 189. Man's Reason, 136. "Z^^jati chi tao (77, iii.
= =\
philosophy,
;
9-16
his
1-3). 268,
ethics, 17
41
dha and,
316.
Learned,
138.
(Cf. "crafty.")
= 4^
Master,
16, 103,
no,
133.
ii.
8; 70,
14),
186, 259.
-i:
i-
5).
167.
112.
(30,
i.
of
y'^
'^^^i*'
4-5).
hioh, (20,
i.
48,
i.
2),
193-
174, 221.
Master
38,
of
the
ten
thousand
Legge,
Li,
7,
15,
304. 305,
= ^ ^ /^ i
chi shii
chariots,
no.
-wan shang
Mayers,
Metal
W.
Mediocrity, 131.
(/'5z>/^=spirit, manliness,
INDEX.
Middle-path, 99.
335
{2b,
i.
= 1^ ^ isao chuin
16), 154.
7-8)
r|i
chiing-
(5, iv.
186.
Music, 115.
=
"spirit.")
^/'>"(35.
ii.
I).
202.
Mind,
99,
117.
(Cf.
= 5\ shih
190, 251.
alents
(22,
ii.
ii.
10;
28,
ii.
=^
Mystery, 97.
hiien
(i, v.
4, etc.),
148
In English: 108,
Mystics, 24.
= IE Chang = =
ii.
35), 209.
In English
117.
=
239.
^
ii.
(i,
ii.
7-8
7, etc.),
32,
Morrison, 309.
Name,
Mother, 107.
"Rf
=^
32,
viz.,
7ni7ig (S.
M.
Ch.,
ii.
4J
7nu
141.
The
word reminds us
pression
xxiii.
of the exin
xiii.
= Vm'^
i.
Nameless,
r7ii7ig (i,
ii.
1-2
"hen"
iii.
Matt,
34.
= W.tsz\io,
lated
6),
37 and Luke
7),
159; trans(28,
i,
3-4: 41, iii. 3-4), 147 197, 213-214. Natural, 288. (See "selflike.")
"womanhood
99.
(6,
Nature, 283.
189.
Nave, loi.
Negative principle, 119.
1-
Mother, mysterious,
'-It
hU7l fi?t
= (^
yi7i (42,
i.
17), 214.
etc.),
155.
Mother
of
the
ten
thousand
ivu
chi
= '^h'^J];^-^
771U (r,
ii.
things, 97.
Nobody,
zvan
ity,
117, 119.
19, 21
;
Non-action,
not inactiv-
9-12), 147.
l8-2I.
10;
Mother
=^^^
Non-assertion (non-action),
the holy
man
Mother
= ^"F'J?^
loi,
112;
Reason
al-
mu,
lit.
ways
practises,
is,
"the mother
heaven,"
(25,
of the underii.
rior virtue
9-11; 52,
i.
vantage
at,
of,
119; he arrives
129.
336
= M^
3, vi.
^^2
10,
ii.
i.
(2.
iv.
6-7;
;
209
2-3
;
13-14
3-4
;
29,
i.
214.
heading
20-21;
i.
37,
iii.
38,
43,
39-4
= M'^ ^^
(39, iv.
1T7, 119.
ku kzvo i>u ku
;
63,
2-3),
150,
152,
159,
18-21
42,
ii.
6-9),
210, 214-215.
246.
=^A = '^^
Own.
ch'i j'dn
(27,
ii.
11-
=^
nese equivalents
cvu
i.
12), 188.
11,
ii.
(2, iii.
head-
ing,
9, etc.;
40,
;
11), 149,
xvuh
(27,
ii.
19-
160,
161,
211
translated
;
20), 188.
"not
118.
to be," 98
translated
loi, 102,
(See "self.")
"the non-existent,"
Palace, 124.
ii,
(43,
:
1-2),
People, 98,
loi,
216.
119.
iv.
(14,
10-
11),
166.
In English: 103.
= ^ min
9;
19.
i.
135. 137(3,
i.
5, etc.;
ii.
10,
ii.
Not, 282.
5. etc.; 53,
iii.
i.
6; 57,
i.
Not dare
to
come
to the front
ii.
7, etc.,
9,
etc.; 58,
ii.
=^
6, etc.;
65,
10,
i.
66,
i.
i.
^ ^ T*
Ma
i>u
kan
iii.
ii.
7, etc.; 72,
i.
74,
i,
vuei fieti
sien (67.
etc.; 75,
I,
etc.; 80,
4,
229
Obligation, 137.
=^ = M fei{i^, =^
13
ch'i {y^,
People,
Obliterated, 105.
i.
= i^ A =^
V.
4-5,
3),
172.
etc.), 176.
equivalents
ch'ing-,
i.
'
V.
23
32,
iii.
lit.
'
compleII, etc.),
2),
176,
199, 252.
tion" (45,
218,
2; 51,
i.
Omen,
One.
106.
225,
226;
translated
Oneness, 117
translated
=
ii.
yi
6
;
(10,
i.
i.
5; 14,
4, etc.
ii.
12; 22,
42,
i.
39,
3,
=S = m,
chi{s5,
i-
39. etc.),
233;
42),
(i.e.,
"maturity")
(16,
i.
125.
i.
chi
68,
INDEX.
169, 257.
337
virtue,
Profound
"highest," 132. This word is an important term in Chinese philosophy, and is, as such, commonly translated "the extreme" but Lao-Tze uses the word only in its popular acceptance as "the extreme," i.e., "highest point," and also with the negation "having no existence " in the sense of "absolute," (See "absopletion,"
;
= ^fB
19-
20; 51,
15-16
65,
37-
Prying, 126.
Psalmist, 21, 23.
= Vh
eral
Chinese equivalents
ts'ing (15,
45,
iii.
iii.
39,
ii.
5, etc.;
7),
168, 208,
lute.")
=^
"body.")
s/ian
(7,
ii.
ii.
=^
120.
8),
218
7, etc.;
44,
i.
3 etc.;
54,
10,
etc.),
156,
Quarrel
138.
(strive),
= ^ cha77g
20,
(8,
i.
12
22,
iii.
ii.
etc.; 66,
iii.
37;
81,
Plato, 307
Tao
similar to the
Quiet, 98.
=S
Race
(Cf.
(3,
"rest.")
ngan
heading), 151.
Quipu, 332.
horses, 120.
Pleasure, 112.
= ^ ya^^g
278.
(42,
i.
20), 214.
3,
Ratzel, 323.
95,
Reality, 122.
Precedence (precedes),
translated
front," 100,
97
is
empty, 99
water
is
"comes
131
;
the
near
103;
104
;
to,
translated
=^
25,
"to lead,"
sien
i.
131.
iii.
ii.
(4,
;
15
7,
;
ii.
16;
iii.
66.
14
67,
23, etc.),
who
has,
254. 255-
"the Great,"
is,
Prince Positive,
278.
Poh Yang,
2,
assists
with,
338
112; as
lao-tze's tao-teh-king.
absolute
(eternal),
79,
ii.
81,
ii.
21,
etc.),
147, 170,
185,
114;
etc.,
is
tasteless,
in-
115; practises
115
;
non-assertion,
home118
;
of,
118;
271- 274.
Reason, human,
en's,
12.
12,
14
heav-
120
prognosticating,
he
diminishes
who
same
Reason
'='^
"^^
ku
chi tao
(14, vi.
2-4), 166.
and
vi.
16-17),
great, 123;
is
who
cultivates,
Reason's
light,
123.
iii.
nj]
7ning
(52,
15), 228.
and
138;
;
=^
hivo
(55,
i.
48; 79,
i.
i),
bow, 135
233. 271.
Recuperate, 108.
=^
chu7i (22,
six,
i.
3),
179.
282,
286,
295,
Relatives, the
297.
294, 308.
298.
:
Remusat, Abel,
tao
10
;
4,
xi!
8,
(i,
;
i.
I, etc.;
4,
i.
i;
Repetitions
in
the
Tao-Tehin
ii.
15,
i.
King,
enumerated
the
iv. 3
16,
i.
15, etc.
18,
ii.
ii.
i.
footnote, 33-34.
21,
6,
ii.
i.
i.
etc.; 23,
5,
Resolute, 112.
Requital,
his
etc.; 24,
etc.
;
3, etc.; 25, 2,
20,
i,
methods
i.
invite,
30,
34,
etc.;
32,
etc.;
i.
2; 35,
3;
ii.
i.
10; 37,
4,
= 3
112.
7izva?i (30,
i;
40,
i.
41,
i.
etc.;
i.
42,
etc.
i,
;
heading,
47,
etc.
;
;
46,
i.
4,
i.
12
53,
i.
48,
51,
=^
129.
fiS X:^
ii.
fi t^^o yiun
246.
tch
I,
i.
13, etc.
60,
73,
(63,
1-4),
ii.
62,
77,
65,
i.
iv. 3;
heading,
i.
3, etc.;
INDEX.
^=^
339
m
2),
wi fien
195;
ta?i (31,
iii.
i-
translated
"quie-
i.
5, ii.
iii.
26,
= VL Chiang
i),
equivalents
(32,
;
iii.
12; 66,
i.
37,
ii,
12; 45,
4; 61,
198, 252
translated "riv-
ii.
205, 218,
^^^
^ kH
ii.
(28,
i.
10),
189
trans-
= :^
104,
no,
72-a}i
11;
35,
i.
lated "river,"
in.
i;
15,
ii.
-^ ku
28,
39,
8,
iii.
(6,
i.
44;
9;
i.
11),
168,
201;
104;
translated:
10,
etc.;
32,
iii.
"still,"
and "rest,"
i.
16
41,
ii.
22
66,
= ^ fifig
translated
lated
115-
etc.),
154,
168,
190, 198,
(35,
12),
201
208,
' '
"contentment,"
13)' 202; trans-
translated 213, 252; vale " or " valley, " 99, 104,
117.
118, 131,
III,
288;
115.
i),
tsaji
(4,
iii.
translated
tsi'h
99.
9),
lents
>fR
kcm
;
(6,
i.
ii.
16,
head-
(25,
i.
184
ing
26,
4),
translated
5p^
109.
English version
100,
104,
= ^ fcui
sion
:
no.
(39,
heading
iv. 6,
sits,"
no.
English ver-
Return
ing,
= Hf ^kzuei
ii.
117.
kan
(16 head-
Return home,
114. 123.
in,
Sacrificial celebrations, 124.
iv.
== 1^ ktuei
(20,
iv.
22,
= ^E Wi
28,
i.
16; 34,
ii.
Same.
(See "identification.")
f^^ kivei (14, iv, 7-8 19-20, etc.; 52, iii. 12-
Sameness, 286.
Saved, 123, 129, 131. $JC chhi (52, ii. 20
228; transit
67, v. 3),
lated,
228, 255.
(See also
= tk A chiu jan
188.
(27,
ii.
7-8),
Rhinoceros, 122.
sz' (50,
ii.
= /a7i = F2
JX.
"homeward.")
(25,
iii.
15),
185.
Scholar, 118.
11), 224.
(See also
"mas-
ter."
340
lao-tze's tao-teh-king.
s/ii {41,
i.
= tt
2, etc.).
212.
Schopenhauer,
Sea, 107.
22.
=^
fij>
yao miao
(27,
iii.
32-
(20, v.
33). 189.
Silence (not talk), 98, 119, 125. (See also " taciturn.")
=^
= =^
lents
=^W
43,
i^w
yen
(2, iv.
11-12;
i.
s/ia?t,
(9,
iii.
13),
158;
loi.
iii.
lo-ii;
56,
3-4),
translated
"one-self,"
")
(See
"body
^J^s2'
etc.),
156;
100.
21,
translated
tsz' (7,
57,
"own
i.
self,"
i.
17; 32,
etc.;
ii.
10,
36),
213;
39;
19,
ii.
heading),
168,
174,
it-
189; translated "unseasoned wood," 104; transl'd "pure," 106; translated "simplicity,"
== '^
^i^w tsz'
;
shang
(7,
i.
16-18), 155
translated "not
III.
/(y fo7i, (28,
i-
ii.
5; 37.
i-
32),
= =^^
13
;
]^ 5/^/ (53,
i.
12), 229.
"simplicity," iii,
112,
113,
12-
24,
Self -like
=@^
i.
9-10), 179
183.
tsz' jan, is
= ^ su "simple," = y^ M.
(19,
ii.
15), 173;
trans-
lated
jfl
106.
(S.
Ch.,
;
vi,
17;
translated
65,
i.
13),
"Independent,"
(17,
iii.
"free,"
105
lated
15-16), 172.
"simple-hearted," 130.
Sin, 136.
ij^
keu
(78,
ii.
8),
270.
113, 115,
Simplicity,
116, 126.
105,
112,
"Spontaneous,"
(51,
ii.
297,
301
13 14), 226.
Sense-gates, 125.
= /P heu
Sharp
"weapons."
124.
INDEX.
^^=
341
Paul, 23.
?^
230.
ft]^
^sz'
Sim
(54,
ii.
1-2),
St.
Soul (animal
293,
294, 298,
i''oh (10,
'
3).
159.
Soul
(lit.
Straw-dogs, 99.
ach
flx
"),
=^
-jv]
ts'u
keu
"
(5,
i.
9-10,
fu
12
12,
iii.
6),
etc.),
153, 154.
(Cf. "quarrel,"
151, 162.
Soundless, 103.
= ^//z(i4,
117;
i.
14), 165.
= ^ chayig
iii.
100, 108.)
(8,
i.
20, etc.;
ii.
66,
29, etc.;
81,
253, 274.
"mind,"
"spook,"
11,
Su Cheh,
tent.")
translated
= S$
127.
shdn
ii.
(6,
i.
39,
i.
=^ =
tsu
(33,
i.
19; 44,
iii.
2),
etc.; 60,
9, etc.),
154, 208,
199, 217.
209, 241.
Spirit, pure, in the sense of the
shayig jan
(38,
i.
34-
essential
of existence,
107.
35), 206.
= ^^
(See "essence.")
tsi7ig (21,
i.
= _h ^
206.
shang
i (38,
ii.
1-2)
103,
III.
f,^
i.
mz'ao
27,
I, iii.
iii.
8, etc.;
15,
8,
33),
148,
167,
= ^ i^
M. Ch.
189.
1-2, etc,),
Spontaneous, 123.
like.")
Spurious, 303.
= Jl f# shang
205.
teh (38,
i.
1-2),
Stammer,
=^
120.
ii.
?io (45,
12), 218.
Supple, 135.
(See "weak.")
315.
(Cf.
= jE cha7ig
(45,
iii.
12), 218.
Sze-Ma-Ch'ien,
277.
6, 7,
State, 302.
Still, 104.
Stoop, 128.
= T* hia
243.
Taciturn.
= ^W
180.
108.
(Cf. "silent.")
(23,
i.
hi yen
1-2),
Stout, 129.
342
LAO-TZE
TAO-TEH-KING.
Tools, sharp, 115.
Tolstoi, 25, 26.
"Breath.")
Tranquillity.
(See "quietude.")
Treasure,
;
viz.,
moral character,
the
'
mean'purely
317-
as the absolute,
=W
),
fao
ii.
(67,
heading,
iii.
"idea," 10;
11; prior to
ified,
16
^
217;
to ts'ang (44,
ii.
6-7).
translated
"hoarded
weath," 120.
Trinitarianism, 295.
Trinity, 119, 308, 312
(Cf. jo
16, 97,
123
the ancestor,
16,
author
ti(
of
;
all
transforma;
= ZL
'
'
sati (42,
9,
etc
ns, 16
and Gcd. 16
its
per-
(Cf.
"yati^r
also
"yi':.
sonifif d,
ck'i,"
"
'
l)t
d
1;
Tao
6
1 eh-King,
;
" breath,"
and
28;
colci
True man,
the, 29.
definition of ih-
27
a.^
not hurt,
Lao Tze
= i^ ^
202.
T?
steless,
15.
ii.
z^' zc'cz{35,
14-15),
Taxes, 135.
= Wi sia?ig
"Um:
(21,
i.
23), T77.
Teh
Tenderer, 132.
136.
(See "weak.")
"delicate,"
Ugliness, 97.
= i^ zfu
less"
(2,
i.
10),
149.
and "ineffable.")
103, 117, iig, 290,
=^ 5K
52,
J(^i^
iii.
(10,
i.
12
i.
36,
ii.
i.
Unity,
loi,
6; 55,
i.
24; 76,
5,
306, 307.
(See "oneness.")
etc.; 78,
3,
Universe, 283.
Unknowable,
Tetzugaku Kwan,
the
43, 299,
= ^ ^n
259-
133.
i.
1-2),
Thai-tsou-hoang-ti,
founder of
ad-
Unlike, 316.
Unlikely, 131, 317.
Three things a
"trinity.")
(Cf.
Unnameable,
97, 103.
Tiger. 122.
= ^ hu
=^
ii.
Unreason, 113, 124, 125. ^M. i>u tao (30, iii. 7-8,
etc.; 55,
ii.
(50,
321.
233-
INDEX.
343
137
;
= WM fei tao
229.
(53,
ii.
35-36).
denounced,
(S.
105,
106,
Unseasoned wood.
pie.")
=^
xi.
i.
116.
tch
M. Ch.,
15,
etc.
vi.
14;
5; xiv.
=^
iii.
23,
18,
i.
i;
19,
i;
28, 41,
16, etc.;
38,
2,
i.
etc.;
13,
ii.
ii.
20,
i.
etc.; 49,
4,
i.
= ^f
208.
Unvirtue,
etc.;
12, etc
ii.
51,
;
etc.; 54.
tii i^h
(38,
3-4),
ii.
55,
;
2
ii.
60,
ii.
38; 63,
79,
i.
65,
38, etc.;
=^
Usefulness, 107.
i (20, vi. 5), 176.
(See
205, 205-208,
" function.")
In the phrase
" it
fao yilen
iteh
has been
Vacuity.
Valley.
Valley
^=^
spirit, 99.
(Cf. "ch'i"
-^W^ ku
154-
shcm,
1-2),
"breath.")
120.
useful
man "),
;
102,
Vitiation,
risks no,
(See
=^
41,
112, 119.
<^Ji'i
ii.
(28, iv. 5
18
ity."
Vulgarity, 105.
Virility, 125.
Virtue,
man
of
;
Wang
perfect, 95
reason and, 96
Wars,
will
be
is
;
suffi-
hi;
is
good,
feeds
= ^ c/uuH Water, = 7K
8),
112, 113.
(30,
ii.
10), 193,
^^^''^' (8,
4, etc.;
78,
i.
faithful,
122
;
156. 269.
creatures,
122
is
gen;
Weak
who
will
in
all
its
solidity pos-
= ^l
3,
(76,
i.
6,
etc
78,
i.
sesses,
124
(cf.
"child");
266,
267,
269,
who
have,
its
344
synonyms jo7i
i.
lao-tze's tao-teh-king.
(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,
"supple"
i.
19-20), 266.
= If joh
In English
135, 136.
(3, iv.
i.
13
36,
i.
11,
In Eng100,
etc.; 40,
6; 78,
4, etc.),
97,
98,
99,
104,
In Eng-
118, 119,
266
=^
(2,
Vieti
Ma,
iv.
lit.
"un-
translated
135.
der heaven
i.
" (see
Notes 283)
6-7, etc.;
ii,
(69,
iii.
6),
258;
1-2; 13,
22,
ii.
9-10;
Weakest,
119.
(See
also
8-9, etc.;
i.
i.
M^
216.
29,
(43,
i.
i.
4-5, etc.;
iii.
30,
118-9;
'.
4-5),
29-30; 32.
37.
i-
4-5
"
i.
13-14
39.
33-34; 43,
iii.
lo-n
52,
46,
1-2; 47,
i.
5-6; 48,
ii.
i.
iii.
ii.
4-5;
42-43, etc.;
57,
i. i.
56,
iii.
37-38
ii.
Without
Without
4-5;
(Cf. "desireless.")
61,
iii.
^^
effort, 100.
11-12,
iii.
19-
iff
pu
ch'i7i
(6,
iii.
7-8),
155-
1-2; 77,
iii.
20-21),
148,
Womanhood,
iii.
(The same
164, 189,
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,
254.
255,
258,
in
times translated
pire," 97, 103,
= Wi^
8,
i.
our text
ujan
zviih,
(i, ii.
lit.
"the
2,
III, 112, 113, 114. 116, 120, 121, 122, 123, 124, 126, 127, 128, 129, 131,
119,
10,000 things,"
V. 1-2; 4,
i.
9-10;
i-
125,
133,
12-13;
16,
i.
5.
:
6-7;
i.
8-9;
7-8
32,
136.
i.
18-19; 34. i- 9-10. etc.; 37, 14-15 39, ii. 21-22 40,
;
ii.
3-4; 42,
i.
= ^Mchuns^fu,
lit.
"of
all
INDEX.
things the organisation" (21,
i.
345
(See "positive
57-58). 178.
World's mother, has two Chinese equivalents ==^~|'-|5: t'ien hia mti,
lit.
Yea, 106.
= =
i.
5),
174.
(See
also p. 297.)
Yes, 106.
N" o
(20,
i.
8),
174.
(See
also p. 297.)
(Cf. 16.)
Yin, 308.
ciple.")
ivuh chi mil, lit. " the mother of the ten thousand things" (i, ii.
f^ #J
^#
zt'an
Zoroastrian, 10.
9-12), 147.
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