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JUN 11

1974

:^1.^
LAO-TZE'S TAO-TEH-KING
CHINESE-ENGLISH

WITH INTRODUCTION, TRANSLITERATION, AND NOTES

By dr.

PAUL CARUS

^^am
REQUITE HATRED WITH GOODNESS

LAO-TZE,

63

CHICAGO
THE OPEN COURT PUBLISHING COMPANY
(London
:

Kegan Paul, Trench, Truebner & i8g8

Co.)

copyright by

The Open Court Publishing


1898.

Co.

TABLE OF CONTENTS
PAGE

Introduction

Lao-Tze and His Philosophy


Principle of Lao-Tze's Philosophy.

The Old Philosopher The Fundamental


.

g
17

The

Ideal of Lao-Tze's Ethics

Taoism Before and After Lao-Tze


(Quotations in the Tao- Teh-King, 30-34
;

30

Lao-Tze

and Confucius, 34-38


38-41-)

Taoism After Lao-Tze,

The Present Edition


Pronunciation

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

Canon on Reason and Virtue


.

97

Transliteration of the Text, Chinese-English.


Sze-Ma-Ch'ien on Lao-Tze

139
141

The Old
Index

Philosopher's

Canon on Reason and Virtue

147

Notes and Comments


,

275

325

INTRODUCTION

THE OLD PHILOSOPHER.

^ ^
1A0-TZE,i
J
or ''the old philosopher,"
a Chinese
is

the desig-

nation of one of the most remarkable thinkers of

mankind.
a small

He was

who

lived in the sixth

century B.C., and

left to

the world the Tao-Teh-King,

ercised a powerful influence

book on Reason and Virtue, which not only exupon his countrymen but is also worthy to be compared with the sacred scriptures of the Buddhists and the New Testament. It is
on account
of the similarities which, in spite of

many

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

(?

the short u in " but."


2

sounds like ^w in "how," the On pronunciation see page 48.


p. 133

e in

Mart. Martin's Hist. Sim'ca,

and Duhalde

I.,

p. 248,

Other transcriptions are Ur, Err, and 'Rh.

lao-tze's tao-teh-king.

Positive Principle," representing manliness, the sun,

and the South

;^

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

situated in the vicinity of the present city of

Lu-i, a town of the third order, belonging to Kwei-te-foo of the


//i9-(z (lat.

34^ north, long,

o*'

54'

west of Peking)."

ford,

Robert K. Douglas, professor of sinology at OxEngland, calls attention to the strange coincidence that the name of the hamlet Ch'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,

Ch^u, the philosopher's native state,

means "bitterness"; means " suffer-

"^

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

Society in China, p. 403.


36, p. 10

Yox yang see the K'anghi, Vol.

A.
4.

2
3

Mimoire sur

la vie et Ics opiriions de Lao-Tseu, p.


is

Professor Douglas's method of transcription

Chujen, Li, ICu, and Ts'u

INTRODUCTION.
Considering
lence '*

tne
''
*
'

hurled against both


;

denunciations which Lao-Tze oppression " and ''false benevo-

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

possible and quite


in

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

"forced," and phrase gebundene


ditties,

Redey

it

denotes "verses," especially "songs,

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.

account of being a place where whetstones were found,


or made, or sold.
(^K^anghi, Vol. 7, p. 47 A.)

name of the common-thistle. In addition, the word means '' bitter unpleasant mortifying." As a noun it means ''affliction"; as a verb, ''to hasten to be sick." K'u Hien, accordingly, might be
is

^ {K'u)
;

the

translated "thistle province."


7 A;

{K'anghij Vol. 29, p.

Williams's Syl. Did., p. 436.)


(^Ch^u)

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

a choice of allusions can!

names

As

to the authenticity of the

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-

the historical reality of Lao-Tze's

which

corporated in the present edition as a kind of preface will splendidly serve as an authentic historical

introduction to the Tao-Teh-King.


1

See Williams's

S. Z>., p. 94,

and K'anghi, Vol.

18, p. 28

B.
I.,

2About

136-85 B. C.

See Mayers's Chinese Readers' Manual,

No.

660,

INTRODUCTION.

But even before Sze-Ma-Ch'ien, Lao-Tze has been mentioned, commented upon, and largely quoted by a 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

Professor Legge says

do not know of any other book of so ancient a date as the


of

Tao-Teh-King

which the authenticity of the origin and the gen-

uineness of the text can claim to be so well substantiated."^

While the Tao-Teh-King as a genuine production and Lao-Tze's authorship of the book are 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,
;

Mayers's Chinese Readers' Manual,

I.,

387.

His works were edited in the


No.

fourth century by Chwang-Tze. 2330 B. C.


3

See Mayers's Chinese Readers' Manual,

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.
;

Sacred Books of the East, XXXIX.,

p. 9.

lao-tze's tao-teh-king.

nexion with

India since olden

times.

Taking

for

granted that the

name

Er,

i.

e.

Ear, was a sobriquet

given to Lao-Tze on account of the unusual size of


his ears, Professor
" It
is

Douglas says

remarkable that the description of his large ears and

general appearance tallies accurately with those of the non-Chinese

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

into his teachings a decided flavor of Indian philosophy."

{^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
;

bear in mind that certain similarities of doctrines,


nay, also of superstitions, arise naturally in the course

We must grant, however, that when Lao-Tze resigned his position as custodian of the archives of Cho^ he went West, which seems to indicate that his sympathies were bound up with those Western people whom his parents may have praised to him as models of simplicity and virtue. We cannot say that the Brahmanical origin of
of evolution.

Lao-Tze's philosophy has been proved.

The whole we know

proposition remains a vague hypothesis whose main


right to existence consists in the fact that

too

little

either to substantiate or to refute


(Eitel),

it.

1 Other transcriptions are Chau and Chou (Wade). See page 48,

Chow

(Mayers), Cheu (Williams)

THE FUNDAMENTAL PRINCIPLE OF


LAO-TZE'S PHILOSOPHY.

idea THE Tze's philosophy

that constitutes the corner-stone of Laois

contained in the word Tao,

which, however,

is

so general and comprehensive a

term, that his propositions naturally would appear to

have existed

vague form long before him. The word gives to his thoughts the appearance of an old doctrine, yet it seems improbable that such an original and extraordinary thinker, as was Lao-Tze, could, like Confucius, have been a mere transmitter of traditions. 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

universal use of the

'

'

speak or to declare

to argue or to reason." Considering the religious reverence in which the term is held, the expression Tao, meaning "word" and "logical
;

thought" at the same time, presents a close analogy to the Neo-Platonic term \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

and the ChrisTestament

for the

term \6yo'^, "word.'*


in the sense of Logos as used in

The term "word"


the

New Testament

occurs also in the Rig-Veda where

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

thor of the present edition has


that the simplest

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^

sions of a similar significance are

"^

{Jiao^^

vacancy,

or a condition of not being occupied, (see Williams,


S.

D., p. 528) and


It
is

{chi), noiselessness,

or a void
is

of activity.
1

the Absolute

whose essence
or picture.

not

Plato's term elSos (idea) also

means image

INTRODUCTION.
concrete being, but abstract law.
former, the absence of
called
latter,
all

II

To
;

characterise the
it

the concrete reality,

is

(tvii),

or the non-existent

to characterise the
all

the abstractness of this highest of


it

generali-

sations,
(Jisii)^

is

called J^ {ch'mig), hollowness, or

emptiness, or the void.^ As the ultimate ground


it is

of existence

called ;^ {hsiien), abyss, an expres-

sion which reminds one of the Neo-Platonic /3vBo5,

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

expressed in the terms

Kr^

Jt^

(^^ chivang

chih chwang), the

form of the

formless, or

?!6^^^

(jou hsiang chih'^ hsiang), the

image
shape.

of that

In a word,

which has no image, i. e., no concrete '* the form of the formless " means

the ideal, the abstract, the universal.

Lao-Tze distinguishes two kinds of Tao or Rea(i) the Tao that was in the beginning, that is eternal and immutable, the divine presence, which can be on the right hand and at the same time on the left hand, which is bodiless, immaterial, and not senseperceptible and (2) the Tao that is individualised in
son
:

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,

for chih (a state in

which no

voice

heard, perfect stillness),


ib,,

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

also IV. S. D., p. 109.

The word

chih

is

pronounced
it

.^z^'

in Shanghai, in

Canton

chi.

Mr

Candlin of Tientsin transcribes

tzU.

: '

12

LAO-TZE'S TAO- TEH-KING.

living creatures, especially in

man. The
is

latter

denotes
{^Jhren

the reasoning powers of


tad),

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

As the mystery of ^i^g {wu-ming), the Ineffable


(ken), the

or Nameless.

Root from which


it

everything proceeds and to which everything returns.

Although the source of


{wu-yiieri),

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

plays the part of the lord


part of the servant.
far apart.

it

is

the

Way

of

Man

that plays the


of

The Way

of

Heaven and the

Way

Man

are

They should be

clearly distinguished

from each other.

Says Chwang-Tze
"The Tao
is

always one, and yet

it

requires change,"

which means, the Tao is sameness in difference. The same law produces under different conditions different
results.

The Tao
it is

is

the world-former, not the world-

Yet it is not merely immanent, it is supernatural and prenatural. It is omnipresent in the world but would exist even though the world did not exist. Says Chwang-Tze (Book VI.)
creator;

not action but law.

Sacred Books of the East, Vol. XXXIX.,

p. 306.

replace "Doing nothing," which is a misleading translation, by " Practising non-assertion for reasons given further on.
2
' '

We

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

read in the Tao-Teh-King

that the Tao, far from being

prior even to God, for

made by God, must be could never have existed


Tao may claim
the
:

without

it,

and

that, therefore, the

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

Word, the Tao,


a strange contrast
!

the Logos,

uncreated,

and

it is

part and parcel of God's being."

What

The Logos

or

Tao

(i.e.,

the eternal rationality that conditions the immutable


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

laws of the world-order)

prior to

God

it is

The
nature.

eternal

Reason manifests Chwang-Tze says

itself in

the laws of

14

LAO TZE

TAO-TEH-KING.
its

"When

the

body

of

man comes from


is

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

how much more will they do so in


all

regard to That Itself on which

things depend, and from which

every transformation arises!"

[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.

horses have four feet.

That

is

When

horses' heads are haltered,

what is called the and the noses

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

the former being per-

verse, the latter a realisation of right feeling, right

thinking, and ri^ht doing.


I.,

We

read in the Shu-King,

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

chih chUeh chmig, ''the

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

consequences, for then


presses the

all will
:

be well."

Christ ex-

dom

of

same sentiment ''Seek ye first the KingGod and His righteousness and all these
;

things (the necessities of

life) shall

be added unto you.


it
it

The Tao
clothed with

is

not merely a logical principle,

is
is

not "reason" as
all

we commonly use
:

the term;

religious idea.

awe and reverence Says Chwang-Tze


the
;

of the highest

emotion and sincerity, but It does nothing and has no bodily form. It may be handed down (by the teacher), but may not be received (by his scholars). It may be apprehended (by the mind), but It cannot be perceived
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

[by the senses].

has

Its root

were heaven and

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

regarded the Tao as a sentient being that


lates
eins.

possessed of a heart.

He

trans-

"Des Menschen Herz

ist

gefahrvoll, Tao's

Herz

ist fein, ist lauter, ist

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.
:

Wollt euch erhalten in ihm."

i6

lao-tze's tao-teh-king.

The Tao

is

a principle, not a personal being


realit}^,

it is

an omnipresent feature of
world-substance.

a law fashioning

things and events, not a god, nor an essence or a

Nevertheless, Taoists personify

it

and use the term as if it were a synonym of God. Thus Lao-Tze himself speaks of the Tao as 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 master,^ viz., the ultimate authority of the philos-

opher's words and deeds.

"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

Taoists even to-day.

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

40 in the transliteration of Chapter

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

his faith in the seasonableness, goodness,


of

and unfailing tightness

the Tao,

Lao-Tze

builds his ethical system, trusting that through the Tao

the crooked shall be straightened, the imperfect shall be made complete, the lowly shall receive abundance as sure as valleys naturally and without any effort 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

is ;^fg (^pu teJi), or unvirtue.^ pretense of being virtuous, but sim-

ply imitate in

things Heaven's Tao.

In a word,

the ideal of morality consists in realising

^^2!.^h

{wu ming
1

chill

p'u)^ the simplicity of the Ineffable, of

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

Lao-Tze, he who acts a part

in the world, as a player does on the stage ; he endeavors to bring about artificial conditions

who
;

he

who
fail

meddles with the natural growth of society, will


in the end,

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

expressly declares that '*an able


(chap. 30)
;

man

acts resolutely"

tt non-action everything can be accomplished.

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.

But he who uses things


can do

according to their nature, directing their course, not


forcing

them or trying

to alter their nature,

Build strong walls with them whatever he pleases. and heavy dams to prevent the landslide caused by
the waters that sink into the ground, and the waters
will

break through and carry your


the places where
will

dam down

into the

valley; but provide the under-ground water with outlets in

and there
kind.

it naturally endeavors to flow, be no danger of a catastrophe.

The same
ern, but

is true of the social conditions of manLao-Tze requests the government not td*gov-

simply to administer.

Rulers should not

in-

terfere with the natural

development
Chapters

of their people,

but practise not-acting, not-meddling, non-interfer1 IV. S.

D., pp. 1059

and

1047.

3, 10, 37, 57, 63,

etc.

INTRODUCTION.
ence, or, as the

ig

French

call

it,

laisser /aire, so that

the people shall scarcely

know

that they have rulers.


are,

The
ple
is

less laws

and prohibitions there

the less

crime will there be.


forced by
their wealth

The

less the welfare of the peo-

artificial

methods, the greater

will

be

and prosperity.
;
;

Lao-Tze's principle of '< not-acting" is 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

man's Tao, the pe-

and particular Tao of oneself and following the course prescribed by the eternal Tao, {ch^ang

^^

tao).

It is, briefly,

not

''

non-action," but ''non-asser-

tion,"

and

this is the translation

by which wu-wei

\s

rendered in the present translation as coming nearest to the original meaning.

Chwang-Tze, Lao-Tze's most accomplished

dis-

ciple, characterises wu-wei, or non-action, as follows

"Non-action makes one the lord of all glory non-action makes one the treasury of all plans non-action makes one the burden of all offices non-action makes one the lord of all wisdom. The range of the true man's action is inexhaustible, but there is nowhere any trace of his presence. He fulfils all that he has received from Heaven, but he does not see that he was the recipient of any;
;

thing.
ises
It

pure vacancy (of his

him.

When

the perfect

own and private affairs) characterman employs his mind, it is a mirror.


;

conducts nothing and anticipates nothing

it

responds, but does


all

not retain.

Thus he

is

able to deal successfully with

things

and injures none."

;:

20

LAO-TZE's TAO TEH-KING.

i (wu-wei)
It

is

the condition of genuine virtue

leads to

;f[

(ip'u) or

g-

{p'u), simplicity, to JS^Oj)

(/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

and the application


in
/
/<f/^)
<'

of

Lao-

Tze*s ethics

tersely expressed
J^'^^<?;/

the sentence

?S

lil fiS

(/^/^

Recompense hatred
his ethics as

with goodness."
(^fuh k7vei),

(Chap. 63.)

Lao-Tze further characterises '^wending home," or

^8S

K (/^^O^
<:he,

'Tevert-

ing"3 M-ifi ('^^'^^^'^^0' in Chapter 40:


''returning
is

r^t^'^^iiig to the root.

We read
reverting

RMM^Wf
rest.

(A^

tao chih iung),

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
;
;

IV. S. D., p. 73;

for

sii,

A'..

Vol.

27, p. 4

IV. S. D., p. 816;

for c/ien, K.,


;

Vol. 27, p. 4

W.

S. D., p. 15.
;

Williams transcribes/'^/;, not p2i


iox fhn (to revert), K., Vol.
7,

tsing, not

ching; chart, not chen

shun, not ch'un.


to reply), see K., Vol. 13, p. 28
p. 12

i For /uh (to return, homeward), K., Vol. 19,

A; for kwez

(to

return

B;

p. 38 A.

See

also

W.

S. D., pp. 151, 480, 126.

3See Chapters
4 5
A'.,

16,28, 34, etc. Cf.


16, 26, 37.
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 p'ing, K., Vol. 13, p.

for Vai,

Vol.

A.

Compare W.
shelter "

S. D.,

consists of the radicals

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

ideal of non-action as the basis of ethics in


it, is very from the expressions and moral preachings

the sense in which Lao-Tze understands


that the

Western people, the energetic children 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
'*

quietude and in confidence shall be your strength!"


(Isaiah, 30, 15), or, as the Apostle has it: "We beseech you, brethren, that ye study to be quiet." This tranquillity, if acquired by all, would become peace on earth to the men of good-will.

The Bible
"He

characterises
to

God

have been very congenial


breaketh the

in words that would Lao-Tze. We read

maketh wars to cease unto the end of the earth; he bow and cutteth the spear in sunder he burneth the
;

chariot in the fire."

(Ps. 46, 9.)

And

the ethics of this God,


is stillness.

on earth,

who is the ideal of peace The Psalmist continues


:

"Be

still

and know that

am God."

That God should be conceived as non-action was same who for the first time used the term Logos in the sense in which it was adopted by the author of the Fourth
a favorite idea of Philo, the Neo-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,

as the ovTGDS 6v.

Indeed, ''activity
to fire" {Leg.
;

as natural to
3),

God

as burning

is

all.,

but God's

activity is of a peculiar kind

it is

efficiency, not ex-

ertion

it

is

not a particular work that he performs,

but an omnipresent effectiveness which Philo finds difficult to characterise without falling a prey to mysticism.

Philo was a mystic, and God to him is the Unnamable and Unspeakable, anarovojxaGro^ nai ig {wu ming). apprjTO?, which is the same as

Stillness, that is to say, self-possessed tranquillity,

or quietude of soul

is

the condition of purity.


it,

Any-

thing that agitates the mind disturbs

for troubled
:

waters cannot be limpid.


joy and anger show

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.

medium longevity is Take away sickness,

eighty years; the lowest longevity


pining, bereavement,
in

mourning, anxieties,

and calamities, the times when,

any of

these,

one can open his

INTRODUCTION.

23

mouth and laugh, are only four or five days in a month. Heaven and earth have no limit of duration, but the death of man has its
(appointed) time."

The world

is

full

of anxiety

and misery

and

sal-

vation consists solely in a surrender of that selfish craving for pleasures which, in 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

the Psalmist says:


(116, 7.)

'^Return unto thy

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

faith is insufficient shall receive

no

faith." (17, 23.)

Further Lao-Tze says (Chapters 43 and 78):

"The softest overcomes "The weak conquer the


St.

the world's hardest."


strong, the tender

conquer the rigid."

Paul uses the same expression


hath chosen the weak things of the world to confound
(i Cor., i, 27.)
I

"God

the things which are mighty."

"When

am weak

then
is

am

strong."

(2 Cor., 12, 10.)


{lb., v. 9.)

"My (God's) strength


the

made

perfect in weakness."

As the Tao is the same to all people, so the sage same to all people. He makes no discrimination. Lao-Tze says: 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

the world seeks always the lov/est places, so the sage

As Christ

says,

*'

Whosoever

be abased," and *'he that shall humble himself shall be exalted," so Lao-Tze compares the Tao of Heaven to a bow (Chapter 77) he says: *'It brings down the high and exalts the lowly." Lao-Tze says that the imperfect will be restored, the crooked shall be straightened, the valleys shall be filled (Chapter 20), which reminds one of the 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."
'
'

Christian philosophers of the Middle Ages, espe-

present even more striking analLao-Tze's terminology than St. Paul. As Lao-Tze speaks of ^'Tao's course" as a *^regress" or ''a. return homeward" (Chapter 40), and of man's necessity of returning to the root, " so 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.]

that might have been written

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.,

600, 31), his

recommendation of quietude and rest, which he calls rouwe {ibid. 601, 4) the importance which he attributes to unity which he calls eineheit {ibid.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',

mein Herr und Gott, dein

Wille,'

Und sieh, Er hat nicht Will', Er ist ein' ew'ge Stille." ["Thy will be done O Lord, my God " we pray,
!

But

lo

God has no

will

stillness

he

is

for aye.]

" Ruh'

ist

Ich schlosse vor


[Rest
is

das hochste Gut, und ware Gott nicht Ruh', Ihm selbst mein' Augen beide zu."
;

the highest good

indeed were

God

not rest

I'd turn

away from Him,

as being no longer blest.]

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

of affairs arrange the

an World's Fair,

the naturahst investigates heredity, the philologist

must count the frequency of various phrases in certain authors, and no one has leisure enough for a moment of rest; no one has time for finding that peace of soul which the world cannot give. They do anything except that which they ought to do first.
Tolstoi
is

right,

for thinking reforms the world,


is

not laboring.

Thought

the rudder that changes the


making
a Russian

1 Tolstoi informs the author that he contemplated translation of the Tao-Teh-King.

26

lao-tze's tao-teh-king.
the energy of
is

course of the ship of toiling mankind


only so long as
it is

the steam that labors in turning the wheels

useful

controlled by thought in the right


ideal that will guide us in

way.

For acquiring the right

the right direction,

we need

not labor, nor need

exert ourselves, on the contrary, says Tolstoi,

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,

we we must If all men

the world would soon be reformed.

peculiar parallelism of Lao-Tze's

Taoism with

Christianity consists in Lao-Tze's belief in an original


state of

innocence and paradisial happiness.


the evils that

He attrib-

utes

all

now

prevail to a deviation from

the original simplicity enjoined by the eternal Tao.

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

will not perish

when

he dies (Chapter 33) that the weak conquer the strong (Chapter 43); that we must become like little children (Chapter 28 and 55); that the holy man knows himself as a child of the Tao (Chapter 52); that the Tao can be had for the mere seeking for it (Chapter 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),^

natural result of Lao-Tze's philosophy

the

ethical ideal of the sage, the saintly

man, |g
it,

who

is

also called

^-^
the

{chiin

perior sage, or, as later Taoists have


j'hren)^

\ {she7ig tze), the su'^ A {chen

the Truth-Man,

i.

e.,

man

of truth or the

true man.

Chwang-Tze says (Book XV.):


'
'

The human
limit,
It

without

spirit goes forth in all directions, flowing on reaching to heaven above, and wreathing round the

earth beneath.

transforms and nourishes


Its

all things,

be represented by any form.


is

name

is

"Divinity

(in

and cannot man)." It

Spirit.

only the path of pure simplicity which guards and preserves the When this path is preserved and not lost, it becomes one
;

with the Spirit

and

in this ethereal

amalgamation
of

it

acts in har-

mony with

the orderly operation of Heaven.


is

"There

common

saying,

'The multitude
;

men

consider
;

gain to be the most important thing

pure scholars, fame


;

those

who
tial

are wise and able value their ambition


purity.'

the sage prizes essen-

Therefore simplicity
is

is

the denomination of that in


is

which there

no admixture
It is

purity of that in which the spirit

not impaired.

we

call the

who can embody simplicity and purity whom True Man." Sacred Books of the East, XXXIX.,
he

P- 367-

An

exhaustive description of the True

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

(the views of) the

they did not seek to accomplish (their ends) like heroes (before
others); they did not lay plans to attain those ends.

Being such, though they might make mistakes, they had no occasion for reIFor Chen, see
p. 15;

for skeng, p. 773, in Williams's Syllabic Dictionary

; ;;

28

lao-tze's tao-teh-king.

pentance; though they might succeed, they had no self-complacency.

Being such, they could ascend the


could go into
fire

loftiest

heights without fear

they could pass through water without being

made wet by
it

it

they
their

without being burnt


to

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

knowledge they ascended

"The True men

of old did not

aright, but without being partisans

of feeling their

own

insuffi-

ciency, but being without flattery or cringing.

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."

Ibid,, p. 237, 238, 240.

Lao-Tze declares that the True Man is not hurt by or water, and that he need not fear either the rhinoceros or tiger, which is explained by Chwang-Tze
fire

in

Book XVII.:
'
'

Fire cannot burn him


;

who

is

perfect in virtue, nor water

drown him

neither cold nor heat can affect

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;

what what what

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

heavenly and your position in virtue."


is

Ibid., p. 383.

The sage

above death

he

is

one with the Tao

"Death and

life

are great considerations, but they could work

no change in him. Though heaven and earth were to be overturned and fall, they would occasion him no loss. His judgment is fixed on that in which there is no element of falsehood and, while other things change, he changes not. The transformations of things are to him the developments prescribed for them, and he keeps fast hold of the author of them."
;

Horace in his which the Roman poet praises the perfect and faultless man who needs no arms of any description, who may roam through mountain wildernesses without fear of the wolf and will not suffer from the heat of the desert. Horace exclaims in another ode that the virtuous man would remain firm even if the world broke down upon him: ^^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

TAOISM BEFORE AND AFTER LAOTZE.


QUOTATIONS IN THE TAO-TEH-KING.

LAO-TZE

is

commonly
is

called the founder of Tao-

ism, but this

a very doubtful statement, for

on the one hand, there appears to have been Taoism before Lao-Tze, and, on the other hand, Lao-Tze's philosophy is too lofty to be identified with the Taoism which at the present day is practised in the innumerable temples of modern Taoism. The Taoists claim Lao-Tze as the revealer of the Tao, the divine Reason, but apparently there are few Taoist priests

who

are at

all

able to grasp the significance of the

Tao-Teh-King. Lao-Tze is to the Taoists what Christ is to the Christians and Buddha to the Buddhists but if he came unto his own, those in charge of his temples would not know him, neither would they receive him.

The existence of Taoism before Lao-Tze is 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.

133) asserts that

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-

Lao-Tze's that he never quotes an author by


allusions whatever.

name and makes no personal


is

He

abstract in his thought as well as in his relations to

mankind.

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.

earth do not cease, while the

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

a gossip's fulsome talk

And should we

not prefer on the middle path to walk?"^

The

sixth chapter contains a curious quotation^

which (as says the commentator T'u-T'au-Kien) LiehTze attributes to the mythical Hwang-Ti, the Yellow Emperor.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

become when the ever-enduring, mysterious


is

mother

conceived to symbolise the eternal Tao!


i) of

The

quotation (in Chapter

the desireless

who

comprehends the secret meaning


passionate
lar tale or

of things while the

man

allows himself to be beguiled by ex-

ternal appearance

may have had

reference to a popu-

legend similar perhaps to the story of the

three caskets in Shakespeare's Merchajit of Venice. The quotation in Chapter 2, which sets forth the

co-existence of contrasts and their mutual depend-

ence nese

is,

more than
in their

to other nations, natural to the Chi-

word combinations use compounds of contrasts to denote what is common in both. Thus a combination of the words ''to be" and "not to be" means the struggle for life or the bread question;
IThe middle path
2
is

who

the path of virtue.


p. 133.

See Stanislas Julien,

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 quotations in chapt. 12

The

first

three lines

and need no explanation smack of Chinese schools. remind us of sentences contained


;

in the

San-Tze-King^ (the classic of three characters),


lines reflect the practical spirit of

and the other two


the Chinese

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

2 [the last lines], 4

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,

the frequent repetitions ^ in the


1

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

T LAO-TZE'S -TZE% TAO-TEH-KING.

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

Tao-Teh-King do not prove

a lack of originality in Lao-Tze, but they are unequivocal evidences of aspirations before Lao-Tze, which,

although less

definite,

tended

in the

same

direction.

LAO-TZE AND CONFUCIUS.

Taoism is at present, and probably was from time immemorial, certainly long before Lao-Tze, a religion of China. But it is not the only religion it is one
;

of the three great religions that are officially recog-

Buddhism and Confucianism. There is a rivalry between Buddhism and Taoism, for Buddhism and Taoism present many similarities but between Taoism and Confucianism
nised.

Besides Taoism, there

is

there has obtained since olden times an outspoken

antagonism, for Lao-Tze's philosophy stands in strong


contrast to the Confucian view of
life. We do not speak now of the objections which educated Chinese scholars who hold high offices in the State have to the superstitions that obtain among the less educated

former,"
17,23.
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

12, 38, 72.

" He whose
makes mars,"

faith is insuflBcient shall receive


etc., 29, 64.

that

"Asserts

no faith,"
3, 37,

non-assertion,"
30,

called unreason; unreason soon ceases,"

cult," 63, 73.


1 For a translation and exposition of the contents of the San-Tze-King, see The Open Court, Vol. IX., No. 412. A Latin translation was made by

Stanislas Julien, a

German

translation by

Neumann.

INTRODUCTION.

35

Taoist priesthood and also against the religious frauds

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

Confucius, proposed to teach propriety.

If

the people

would only observe the necessary rules and ceremonies prescribed by piety and good manners, he expected that all human relations would adjust themselves, and the heart would be reformed by a reform of the habits of life. While Lao-Tze was self-reliant and almost
solitary in his

way

of thinking,^

Confucius sought the

favor of kings and princes.


for natural spontaneity

While Lao-Tze stood up

represented paternalism.

and independence, Confucius While Lao-Tze was an an-

archist, not in the sense of being against kings, but

against governing, Confucius was a monarchist and a regulator of affairs in their details, endeavoring to 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
; ;

preferred conscious deportment, the product of artificial

schooling, but

Lao-Tze wanted goodness

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

a pathetic description of Lao-Tze's isolation.

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-

Teh-King contains the report

of Confucius's inter-

view with the old philosopher, which, for all we know, may be an historical fact. We possess another account of the same meeting by Chwang-Tze (Book XIV, 6), which, however, although older, can in its lengthier details scarcely be considered more reliable, for Chwang-Tze writes as a litterateur, while Sze-MaCh'ien is conscious of the historian's duties. We need not reproduce Chwang-Tze's account, because it has become accessible through the translations of Victor von Strauss and James Legge.^
writers are in the habit of censuring bitboth Confucius and the Confucian scholars, the literati, who down to the present day fill the offices of the Chinese government. The best instances of Taoterly
istic

The Taoist

satires are the stories of the

madman

of

Ch'u

who rebukes Confucius for his ostentatious manners the old fisherman who lectures him on simplicity; and
the robber Chi wdio criticises his views on ethics. ^

The last-mentioned
seems
remarks.
leader of

story, viz., of the robber Chi,

of sufficient interest to deserve a

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

Strauss, Tao-Teh-King, pp. 347-3j7

Legge,
p. 221
ff.

S.
;

B. E.,

Sacred Books of the East, XXXIX.,

XL., pp. 166

XXXIX., pp. ft., and

357
192

ft.

ff.

INTRODUCTION.

37

lowest virtue, while offering sacrifices to one's ances-

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

the old heroes admired by him, were truly virtuous

men.

Chwang-Tze,

in telling the story, claims that


life

the proper procedure in

cannot be laid down in

general rules, such as Confucius propounds, but that

every creature has

its

own

nature, and every business

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

there which has not

its

principles

That

the robber in his recklessness comes to the conclusion that there


are valuable deposits in an apartment shows his sageness
is

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

Lao-Tze's ethics were rejectea by the schools, but

38

lao-tze's tao-teh-king.

the doctrine of Confucius appealed to the rulers of

China on account of its apparent practicability and became thus the established philosophy of the empire. How much different would the development of China have been had Lao-Tze in the place of Confucius exercised the dominating influence upon the thought of
the people
!

TAOISM AFTER LAO-TZE.

Although the Tao-Teh-King


its

is

no popular book,
;

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

the Taoist pope, the vicegerent of fessor Legge says

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

Tao- Teh- KING:'

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

to the reader the need of charitableness, piety,

universal kindness, and other virtues.^

When Buddhism was

introduced into China, the

Taoists invented legends to prove that Lao-Tze had

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

times persecuted by the government, sometimes protected,

but they always remained a great power in


of the belief of the

China on account

common

people,
priests

who never

failed to

employ and support Taoist

as soothsayers

and astrologers.

When

in

208 B. C. the founder of the


still

Han

dy-

nasty, Lin Pang, then

the

Duke

of Pei,

took pos-

session of the Empire, he

was greatly aided by Chang who opposed the last successors of the Ts'in dynasty but when peace was restored Chang-Liang
Liang,
;

refused to accept any rewards and withdrew, devoting

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.,

No. 35) says about him


title

Julien under the

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.

iThe Kan-Ying-P'ien has been

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

upon Chang Tao-Ling.

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.

In imitation, probably, of the

Tibetan doctrine of heirship by metempsychosis, the succession is perpetuated, it is said, by the transmigration of the soul of each
successor of

Chang Tao-Ling, on

his decease, to the

infant or youthful

member

of the family,

body of some whose heirship is supereffected."

naturally revealed as soon as the miracle

is

The Rev. Hampden

C.

Du Bose

says about the

Taoist Pope, pages 373, 374:^


iThe Dragon and Tiger Mountains.
2

Bose, The Dragon Image

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,

or any other changes in the spiritual world through


this

whose power

is

based

not only upon wealth, nor upon his priestly army of

one hundred thousand men alone, but also and mainly on the reverence of the masses who are convinced of his magical accomplishments and spiritual superiority. When the reader has finished reading the TaoTeh-King, so as to have in his mind a clear impression of its grand old author, let him think of the official 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
;

various positions of the Taoist priesthood,

many

of

which are very remunerative, investments being made by written document with official seals. What a contrast between Lao-Tze and the *'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.

THE PRESENT EDITION OF THE


TAO-TEH-KING.

CONCERNING
'

the manuscripts of the Tao-Tehfol-

King, Prof. Stanislas Julien translates the lowing passage from a Chinese authority :^
'

The text of Lao-Tze known under the title of Hiang-in-tsie pen was found in the tomb of Hiang-in in the fifth year of the period of Wu-p'ing of the Northern T'si dynasty (which is the year 574 A. D.), by an inhabitant of the village of Pong. The text called Ngan-k'ien-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

these three texts contain 5,722 words.

The

passages

quoted from Lao-Tze by the philosopher Han-fei are found therein There was an official text at Loexactly and without variations. yang called Kuan-^en containing 5,630 words. The text VVa7ig-;pi
(the

commentary

of

which was composed under the Wei, and

ac-

cording to others under the Tsin), contains 5,683 words, and in certain editions 5,610 words."

Chao-Hong
tions of the

reports that there are sixty-four edi-

It has been commentated by twenty Taoists, seven Buddhists, and thirty-four

Tao-Teh-King.

literati.

The
to

present text-edition

is

based upon a comparirefers

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

son of five versions in the translator's possession, the


titles of

which are as follows

[Lao-Tze's Tao-Tch-King, commented by Wang Pi, edited by 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

published by the Ninumerous comments.

^i^ii^lS

^^^M

fr^S^f7^^
i.

Lao-Tze's Tau.
the Philosoph-

Teh-King.

[Published by Tetzugaku Kwan,

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.

Those chapters which M. Abel-R^musat quoted


the original Chinese have also been consulted.^ *

in

The

original text of the old philosopher's

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

The Tetzugaku Kwan

ZMemoire sur

la vie et les opinions de Laou-Tseu,

Paris, 1823.

44

LAO-TZE

TAO-TEH-KING.

lentz's text is the restitution of

{p^^ng) to

{f^^g)y^

which obviously
words.

is

in consideration of

mere misprint, quite pardonable the close similarity of these two

The first translation that was made of the 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

French translation made

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

have not been able

to consult

it.

INTRODUCTION.

45

Sacred Books of the East, Vol. XXXIX., is no great improvement on Chalmers's translation on the con;

trary,

it is

in several respects disappointing.


it

With

its

many

additions in parentheses,

makes the impresit is

sion of being quite literal, while in fact

a loose

rendering of the original.

There is a very good German translation by Victor von Strauss, which might be better still had the translator not unduly yielded to his preconception that Lao-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.

Plaenckner deviates greatly


all

in his conis

ception of Lao-Tze from

other translators, and

very bitter in denouncing Stanislas Julien especially. Alexander's main contention is to translate the word

Tao by God.
For the present translation
I

have freely availed

myself of the labors of my predecessors, to whom I hereby express my gratitude publicly. Most valuable

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

tionary of Chinese on the Basis of K'anghi,

and

(5) the

orginal K'anghi.'^

Williams's dictionary, which was

in the author's possession

from the beginning of his

1 In various references throughout this book the title of Williams's dictionary has been abbreviated in W. S. D., and the Kanghi has simply been

written K.

46

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

indebted to Mr. K. Tanaka, a

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

reproduction not only of the sense but of


acteristic qualities, especially the

all

the char-

terseness and the

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 least alter the sense.

The

transliteration of the several

words which conwill enable almost

stitutes the fourth part of this

book

everybody to

fall

back upon the original Chinese and


the text have been relegated to the

to verify or revise the translation here proposed.

Comments on
critical notes.

Observations which on account of their importance should be consulted also by those readers who are not interested in Chinese philology have been

marked by a hand, thus 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

re-translated the original text, the

author feels confident that he can offer to the public


a translation which
It lies in
is

a sufficient
its

improvement upon

former translations to justify


of those

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

the nature of this

men who can judge

of its merits

for there is a

need

of a

popular edition that will help

the English-reading public to appreciate the philosophical genius and the profound religious spirit of

one of the greatest men that ever trod the earth.

48

LAO-TZE

TAO-TEH-KING.

PRONUNCIATION AND METHOD OF TRANSCRIPTION


It must be regretted that no system of transcribing Chinese sounds has as yet been commonly accepted nor can any of them be regarded as satisfactory. In the beginning the author of this book adopted Prof. S. Weils Williams's method exclusively, but he has allowed himself to be influenced by Gabelentz, Bridgman, Eitel, Stanislas Julien, and especially by Wade whose system appears to be much used at present. The transcription employed in the Introduction (pp. 3-47) deviates from the traditional methods only where they are positively misleading. For instance, the spelling Cho is preferred to Chou, because no unsophisticated reader would pronounce ou as long o. The diphthong which sounds like cnv in how has been so commonly transcribed by ao that Western eyes have become accustomed to the spellings lao and tao. It would now be difficult to introduce another transcription of the diphthong in lao and tao, for English readers would be puzzled with either form, low and lou the former would probably be pronounced lo, and
; ;

the latter

loo.

If

it

probably be pronounced law.

were transcribed, after the German fashion, lau, it would For these reasons no change has been made

in the traditional spelling of ao.

The Rev. Mr. George T. Candlin of Tientsin, China, whose advice was solicited in matters of pronunciation, writes 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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THE OLD PHILOSOPHER'S CANON ON REASON AND VIRTUE

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

County), K'u-Hien (Thistle District), of Ch'u (Bram-

His family was the Li gentry (Li meaning


His proper name was Er (Ear), his posthis appellain

Plum).

humous title Po-Yang (Prince Positive), In Cho he was tion Tan (Long-lobed).
the secret archives as state historian.

charge of

Confucius went to Cho in order to consult Lao-

Tze on the

rules of propriety.

[When
*<The

Confucius, speaking of propriety, praised

reverence for the sages of antiquity], Lao-Tze said

men

of

whom you
still
if

speak, Sir, have,

if

you

please, together with their bones mouldered.

Their

words alone are


time he
rises,

extant.

If

a noble

man
I

finds his
drifts

but

he does not find his time he

like a roving-plant

and wanders about.

observe

that the wise merchant hides his treasures deeply as


if

he were poor.

The noble man


airs,

of perfect virtue as-

sumes an
Sir,

attitude as

though he were stupid.


your

Let go,

your proud

many

wishes, your affectais

tion

and exaggerated plans.

All this

of

no use

to

96
you, Sir.

lao-tze's tao-teh-king.

That

is

what

have

to

communicate

to

you, and that

is all."

Confucius

left.

[Unable

to

understand the basic

idea of Lao-Tze's ethics], he addressed his disciples,

saying

<' I

know

that the birds can


I

f!y, I

know

that

the fishes can swim,

know

that the wild animals

can run.
for the

For the running, one could make nooses;


;

swimming, one could make nets

for the flying,

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

perhaps like the dragon?"

Lao-Tze practised reason and


trine

virtue.

His doc-

aims

in self-concealment in

and namelessness.
of his
life.

Lao-Tze resided

Cho most

When

he

foresaw the decay of Cho, he departed and came to


the frontier.
*'Sir, since it

The custom house

officer
I

Yin-Hi said

pleases you to retire,

request you for

my

sake to write a book."

Thereupon Lao-Tze wrote


he discussed the concepts
he departed.

book
and

of

two parts
in

consisting of five thousand and

odd words,

which

of reason

virtue.

Then

No

one knows where he died.

THE OLD PHILOSOPHER'S CANON ON REASON AND VIRTUE.


REASON'S REALISATION.
that can be reasoned
is

I.

'T^HE REASON

not the

eternal Reason.

not the eternal

and earth the


of the ten
is

The name that can be named is name. The Unnameable is of heaven beginning. The Nameable becomes
Therefore
it

thousand things the mother.

said

**He who desireless

is

found
will

The

spiritual of the

world
is

sound.

But he who by desire

bound

Sees the mere shell of things around."

These two things are the same


ferent in

in source but dif-

name.
it is

Their sameness

is

called a mystery.

Indeed,
uality

the mystery of mysteries.

Of

all spirit-

it is

the door.

2.

SELF-CULTURE.
all

When

in the

world

understand beauty to be

beauty, then only ugliness appears.

When

all

un-

gS

lao-tze's tao-teh-king.

derstand goodness to be goodness, then only badness


appears.

For
the easy, are mutually definitioned.

*'To be and not to be are mutually conditioned.

The The

difficult,

long, the short, are mutually exhibitioned.

Above, below, are mutually cognitioned.

The sound,

the voice, are mutually coalitioned.

Before and after are mutually positioned."

Therefore the holy


in his affairs

man

abides by non-assertion
his instruction.

and conveys by silence

When
them

the ten thousand things arise, verily, he refuses


not.

He
it.

quickens but owns not.

He

works

but claims not.


not dwell on
*'

Merit he accomplishes, but he does

Since he does not dwell on


It will

it.

never leave him."

3.

KEEPING THE PEOPLE QUIET.


rivalry.

Not exalting worth keeps people from

Not prizing what


from

is difficult

to obtain

keeps people

committing

theft.

Not contemplating what


There-

kindles desire keeps the heart unconfused.


fore the holy

man when he
fills

governs empties the peo-

ples hearts but

their souls.

He weakens

their

ambitions but strengthens their backbones.

Always

he keeps the people unsophisticated and without desire.

He

causes that the crafty do not dare to


is

act.

When

he acts with non-assertion there

nothing un-

governed.

CANON ON REASON AND VIRTUE.

QQ

4.

SOURCELESS.
its

Reason
its

is

empty, but
it

use

is

inexhaustible.

In

profundity, verily,

resembleth the father of the

ten thousand things.


''It will blunt its

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.

Before the Lord, Reason takes pre-

THE FUNCTION OF EMPTINESS.


earth exhibit no benevolence
;

Heaven and
holy

to

them

the ten thousand things are like straw dogs.

The

man

exhibits no benevolence

to

him the hun-

dred families are like straw dogs.


Is not the

space between heaven and earth like


?

unto a bellows

It is

empty; yet

it

collapses not.

It

moves, and more and more comes

forth.
is
!

[But]

"How
A

soon exhausted

gossip's fulsome talk

And should we

not prefer

On
6.

the middle path to

walk?"

THE COMPLETION OF FORM.


spirit

*'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

Heaven endures and

lasting.

And why

can heaven and earth endure and be lasting? Because


they do not live for themselves. they endure.

On

that account can

Therefore the holy


his person

man

puts his person behind and

comes

to the front.
is

He

surrenders his perIs


it

son and his person


seeks not his

preserved.

not because he

own?

For

that reason he can accom-

plish his own.

8.

EASY BY NATURE.
Water
in
it

Superior goodness resembleth water.

goodness benefiteth the ten thousand things, yet


quarreleth not.
the multitude of

Because

it

dwells in places which


it

men

shun, therefore

is

near unto

the eternal Reason.

For

a dwelling goodness chooses the level.

For a
giving,

heart goodness chooses commotion.

When

goodness chooses benevolence.


chooses
der.
faith.

In words, goodness

In government goodness chooses orIn


its

In business goodness chooses ability.


It

motion goodness chooses timeliness.


not.

quarreleth

Therefore,

it is

not rebuked.

CANON ON REASON AND VIRTUE.

lOI

9.

PRACTISING PLACIDITY.
full,

Holding and keeping


left

had that not better be


the hall no one can

alone?

Handling and keeping sharp, can that


If

wear long?
protect
it.

gold and jewels

fill

Rich and high but proud, brings about


misfortune.

its

own

To accomplish

merit and acquire fame,


is

then to withdraw oneself, that


10.

Heaven's Way.

WHAT CAN BE

DONE.
em-

He who

sustains and disciplines his soul and

braces unity cannot be deranged.


to his vitality

Through

attention

and inducing tenderness he can become

like a little child.

By

purifying,

by cleansing and
faults.

profound intuition he can be free from

In loving the people and administering the country

he can practise non-assertion.

Opening and closing


:

the gates of heaven he can be like a mother-bird


bright,

and white, and penetrating the four quarters,

he can be unsophisticated.
feeds them.

He

quickens them and

claims not.

He He

quickens but owns not.


excels but rules not.

He

acts but
is

This

called

profound
II.

virtue.

THE FUNCTION OF THE NON-EXISTENT.

Thirty spokes unite in one nave and on that which


is

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


utility.
is

wheel's
that

Clay

is

moulded
its

into a vessel

and on

which

non-existent [on

hollowness] depends

I02

LAO-TZE
utility.

TAO-TEH-KING.
cutting out doors and winis

the vessel's

By

dows we build
istent
utility.

house and on that which

non-ex-

[on

the

empty space] depends the house's


the existence of things

Therefore,
able,
it

when

is profit-

is

the non-existent in

them which renders

them

useful.

12.

ABSTAINING FROM DESIRE.


notes the

**The

five colors the five

The The

five tastes

human eye will blind. human ear will rend. the human mouth offend."

'^Racing and hunting will


Objects of prize

human hearts turn mad, make human conduct bad."

Therefore the holy


not to the outer.
the former.
13.

man

attends to the inner and


the latter and chooses

He abandons

LOATHING SHAME.

''Favor and disgrace bode awe.

Esteeming the body bodes great trouble."

What

is

meant by "favor and digrace bode awe?"


Its

Favor humiliates.
bodes awe.
This
is

gain bodes awe;


*'

its loss

meant by

favor and disgrace

bode awe."

What
I

is

meant by ''Esteeming the body bodes


?
I

great trouble "

have trouble because

have a body.
?

When

have no body, what trouble remains

CANON ON REASON AND VIRTUE.


Therefore,
if

I03

one administers the empire as he

cares for his body, he can be entrusted with the empire.


14.

PRAISING

THE MYSTERIOUS.
it;
its

We
its

look at Reason and do not see

name

is
it

Colorless.

We
it
;

listen to

Reason and do not hear

name

is

Soundless.
its

We
is

grope for Reason and do

not grasp

name

Incorporeal.

These three things cannot further be analysed.

Thus they
which on
obscure.

are

combined and conceived as


is

a unity

its

surface

not clear but in

its

depth not

Forever and aye Reason remains unnamable, and


again and again
it

returns

home

to

non-existence.

This

is

called the form of the formless, the

image

of

the imageless.
struse.

This

is

called transcendentally ab-

In front

its

beginning

is

not seen.

In the rear

its

end

is

not seen.

By
stood.

holding
is

fast to the

Reason

of the ancients, the

present

mastered and the origin of the past underis

This
15.

called Reason's clue.

THE REVEALERS OF VIRTUE.


who have succeeded
in

Those

of yore

becoming

masters are subtile, spiritual, profound, and penetrating.

On

account of their profundity they cannot be

understood.
therefore
I

Because they cannot


endeavor to make them

be understood,

intelligible.

I04

LAO tze's tao-teh-king.

How

they are cautious!

Like

sing a river.

How

reluctant!

men in winter crosLike men fearing in

the four quarters their neighbors.

They behave like guests. semble ice when melting.


semble unseasoned wood.
ble the valley.

How reserved! How elusive! They reHow simple! They reHow empty! They resemtroubled

How obscure! They resemble

waters.

Who
the still?

by quieting can gradually render muddy

waters clear?

Who

by

stirring can gradually

quicken

He who
filled.

keeps

this
is

Reason
filled,

is

not anxious to be

Since he

not

therefore he can

grow

old and need not be newly fashioned.

i6.

RETURNING TO THE ROOT.

Attain vacuity's completion and guard tranquillity's fulness.

All the ten thousand things arise,


return.

and

see

them

Now

they bloom in bloom, but each one


to its root.
rest.

homeward returneth

Returning to the root means


/return according to destiny.

It signifies

the

Return according
eternal

to des-

tiny

means the

eternal.

Knowing the

means

enlightenment.
sions to rise
;

Not knowing the eternal causes pasand that is evil.

Knowing

the eternal renders comprehensive.

ComRoyal

prehensive means broad.

Broad means

royal.

means heavenly.

Heavenly means Reason.

Reason

CANON ON REASON AND VIRTUE.

105

means

lasting.

Thus the decay

of the

body implies

no danger.
17.

SIMPLICITY IN HABITS.

Where

great sages are [in power], the subjects do

not notice their existence.

Where

there are lesser


;

sages, the people are attached to

them

they praise

them.

Where
;

still

lesser ones are, the people fear


lesser ones are, the people des-

them

and where

still
it is

pise them.
''If

For

said

your

faith

be insufficient, verily, you w^ll

re-

ceive no faith."

How

reluctantly sages consider their words! Merit


;

they accomplish

deeds they perform

and the hun-

dred families think: ''We are independent;


free."
18.

we

are

THE PALLIATION OF VULGARITY.


the great

When

Reason

is

obliterated,

we have

benevolence and
tion appear,

justice.

Prudence and circumspec-

and we have much hypocrisy.

When
filial

family relations no longer harmonise,


piety and paternal love.

we have

When

the country and the


loyalty and

clans decay through disorder,


allegiance.

we have

19.

RETURNING TO SIMPLICITY.
saintliness; put

Abandon your
and the people

away your prudence;

will gain a hundred-fold!

Abandon your benevolence; put away your

justice;

I06

LAO-TZE*S TAO-TEH-KING.
will return to filial devotion

and the people


ternal love!

and pa-

Abandon your scheming; put away your


and thieves and robbers
will

gains;

no longer
for

exist.

These are the three things


ture insufficient.

which we deem
said
:

cul-

Therefore

it is

**Hold

fast to that

which

will endure,

Show thyself simple, Thy own keep small,


20.

preserve thee pure.

thy desires poor."

DIFFERENT FROM THE VULGAR.

Abandon learnedness, and you have no vexation. The ''yes" compared with the ''yea," how little do
they
differ!

But the good compared with the bad,

how much do they differ! What the people dread cannot be


great
is

dreadless!

How

their desolation.

Alas!

it

has not yet reached

its limit.

The multitude
in

of

men

are happy, so happy, as


feast.

though celebrating a great

They
I

are as though

springtime ascending a tower.

alone remain

quiet, alas! like

one that has not yet received an enI

couraging omen.
not yet smile.

am

like

unto a babe that does

Forlorn

am

I,

O, so forlorn
I

It

appears that

have no place whither

may return home. The multitude of men all have plenty and I alone appear empty. Alas I am a man whose heart is
!

foolish.

CANON ON REASON AND VIRTUE.


Ignorant

107

am

I,

O, so ignorant
I

Common
I

people

are bright, so bright,

alone

am

dull.

Common
Desolate
like

people are smart, so smart,

alone

am
!

confused, so confused.

am

I,

alas

like the sea.

Adrift, alas

one who has no place where to stay. The multitude of men all possess usefulness.

alone

am awkward and
I

a rustic too.

alone differ

from others, but


mother.
21.

prize seeking sustenance from our

EMPTYING THE HEART.


virtue's

"Vast

form

Follows Reason's norm.

And Reason's
Is

nature

vague and eluding.


eluding and vague

How

All types including.

How
How
It

vague and eluding


deep, and

All beings including.

how

obscure.

harbors the spirit pure.

Whose truth is ever sure, Whose faith abides for aye From of yore until to-day.
Its
It

name

is

without cessation.

watches the world's formation. '*


I

Whereby do formation? By

know

that

it

watches the world's


!

this

same Reason

io8

lao-tze's tao-teh-king.

22.

HUMILITY'S INCREASE.

**The deficient will recuperate.

And the crooked shall be straight. The empty find their fill. The worn with strength will thrill.

Who Who
comes
for all the

have

little

shall receive.
will

have much

have

to grieve."

Therefore the holy

man embraces unity and beworld a model. He is not self-dis

playing, and thus he shines.

and thus he

is

distinguished.

and thus he acquires merit.

He is not self-approving, He is not self-praising, He is not self-glorifying

and thus he
fore

excels.
in the

Since he does not quarrel, there-

no one

world can quarrel with him.

The saying
recuperate,"

of the ancients: in

''The deficient

will

is it

any way vainly spoken?

Verily,

they will recuperate and return home.

23.

EMPTINESS AND NON-EXISTENCE.


is

To be

taciturn

the natural way.

hurricane does not outlast the morning.

A cloud-

burst does not outlast the day.

Who
If

causes these

events but heaven and earth?

even heaven and

earth cannot be unremitting, will not


less so?

man

be

much
Rea-

Therefore one

who pursues
Reason,
is

his business with

man The man who


son, the

of

identified with Reason.


is

pursues his business with virtue

iden-

CANON ON REASON AND VIRTUE.


tified

OQ

with virtue.
is

The man who pursues

his business

with loss

identified with loss.

When

identified with
;

Reason, he forsooth joyfully embraces Reason


identified with virtue,

when

he forsooth joyfully embraces

virtue
fully
'*

and when

identified with loss,

he forsooth joy-

embraces

loss.

He whose
24.

faith is insufficient shall not find faith."

TROUBLES

IN [THE

EAGERNESS TO ACQUIRE]

MERIT.

A man
not walk.

on tiptoe cannot stand.

A man

astride can-

self-displaying

man

cannot shine.

self-approving
praising

man cannot

be distinguished.

self-

man

cannot acquire merit.

self-glorying

man
is

cannot excel.

Before the tribunal of Reason he

like offal of food


all

and

like

an excrescence in the sysTherefore,

tem which

people are likely to detest.

one who has Reason does not rely on him.


25.

IMAGING THE MYSTERIOUS.


is

There

is

Being that

all-containing,

which pre-

cedes the existence of heaven and earth.


it

How

calm

is

How

incorporeal

Alone
it

it

stands and does

not change.
a risk,

Everywhere

goes without running

and can on that account become the world's


I

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

call the Distant.

The Distant

Returning.

no
Earth

lao-tze's tao-teh-king.

The saying goes:


great,
is

'*

Reason

is

great,
is

Heaven

is

great,

and Royalty also

great.

There

are four things in the world that are great, and Royalty is

one of them."
is

Man's standard
is

the Earth.

The
is

earth's standard

Heaven.

Heaven's standard

Reason.

Reason's

standard

is intrinsic.

26.

THE VIRTUE OF
is

DIGNITY.

The heavy
tion's master.

of the light the root,

and

rest is

mo-

Therefore the holy


depart from dignity.
nificent sights,

man

in his daily

walk does not

Although he may have magsits

he calmly
it

with liberated mind.

But how
chariots?

is

with the master of the ten thousand

In his personal conduct he makes light of

the empire.
vassals.

He makes
is

light of

it

and

will lose his

He

passionate and will lose the throne.

27.

THE FUNCTION OF

SKILL.
track,

*'Good travellers leave not trace nor

Good speakers, in logic show no Good counters need no counting


**Good lockers bolting bars need

lack,

rack.

not,

Yet none their locks can loose.

Good

binders need not string nor knot,

Yet none unties their noose."


Therefore the holy
of

man

is

always a good saviour

men,

for there are

no outcast people.

He

is

always

CANON ON REASON AND VIRTUE.


a

Ill

good saviour
This
is

of things,

for

there are no outcast

things.

called concealed enlightenment.

Therefore the good


tor,

man
is

is

the bad man's instruc-

while the bad

man

the good man's capital.

He
is

who does

not esteem his instructor, and he

who does

not love his capital, although he


greatly disconcerted.
ality.

may be

prudent,

This

call significant spiritu-

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

from virtue never deviate,


turneth to a child's estate.

And home he

**Who his brightness shows And his blackness knows Becomes the empire's model.
Is

he the empire's model,


virtue never he'll be destitute,

Of

And home he

turneth to the absolute.

"Who

knows

his
his

fame

And guards
Becomes
Is

shame

the empire's valley.

he the empire's valley,


e'er his virtue will sufficient be,

For

And home he

turneth to simplicity."

112

lao-tze's tao-teh-king.

By

scattering about his simplicity he

the people] vessels of usefulness.

makes [of The holy man em-

ploys them as officers

for a great administration does

no harm.
29.

NON-ASSERTION.
in

When
make
it,

one desires to take


see

hand the empire and

him not succeed.


takes

vine vessel which cannot be made.


it,

mars

it.

One who
:

it,

The empire is a diOne who makes loses it. And it is

said of beings

''Some are obsequious, others move boldly,

Some Some Some

breathe warmly, others coldly.


are strong
rise

and others weak,

proudly, others sneak."

Therefore the holy

man abandons

pleasure,

he

abandons extravagance, he abandons indulgence.


30.

BE CHARY OF WAR.

He who
methods

with Reason assists the master of man-

kind will not with arms conquer the empire.


[are such as] invite requital.

His

Where

armies are quartered briars and thorns

grow. Great wars unfailingly are followed by famines.

good man

acts resolutely

and then stops.

He

ven-

tures not to take

by

force.

He

is

resolute but not

boastful; resolute but not haughty; resolute but not

arrogant

resolute because he cannot avoid

it

reso-

lute but not violent.

CANON ON REASON AND VIRTUE.


Things thrive and then grow
un-Reason.
old.

13

This

is

called

Un-Reason soon
31.

ceases.

QUELLING WAR.
among
tools,

Even

beautiful arms are unblest

and

people had better shun them.

Therefore he

who has

Reason does not

rely

on them.
residing at

The
the
left.

superior

man when

home honors

When

using arms, he honors the right.


tools
it

Arms
man's
them.

are unblest
tools.

among Only when

and not the superior


unavoidable he uses

is

Peace and quietude he holds high.

He

con-

quers but rejoices not. Rejoicing at a conquest means


to enjoy the slaughter of

men.

He who

enjoys the
his

slaughter of

men

will

most assuredly not obtain

will in the empire.


32.

THE VIRTUE OF HOLINESS.


it

Reason, so long as
able.

remains absolute,

is

unnameprinces

Although

its

simplicity seems insignificant, the


to suppress
it.

whole world does not dare


and kings could keep
of themselves
it,

If

the ten thousand things would

pay homage.

Heaven and
of

earth would

unite in dropping sweet dew,

and the people with no


themselves be right-

one to command them would


eous.

But as soon
nameable.

as

Reason creates

order,

it

becomes
turn acto stop.

Whenever

the nameable in

its

quires existence, one learns to

know when

By knowing when

to stop,

one avoids danger.

114

lao-tze's tao-teh-king.

To

illustrate
it

Reason's relation to the world we

compare

to streamlets

and creeks

in their

course to-

wards great
33.

rivers

and the ocean.

THE VIRTUE OF DISCRIMINATION.


others
is

One who knows


knows himself
is

clever,

but one

who

enlightened.

One who conquers


conquers himself
is

others

is

powerful, but one

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

sand things depend upon

for their
is

refuses

them

not.

When

its

merit
it

accomplished

it

assumes

not the name.

Lovingly

nourishes the ten thousand

things and plays not the lord.

Ever

desireless

it

can

be classed with the small.


return

The

ten thousand things


It

home

to

it.

It

plays not the lord.

can be

classed with the great.

Therefore, the holy

man unto death does

not

make

himself great and can thus accomplish his greatness.

35.

THE VIRTUE OF BENEVOLENCE.


fast to the great

*'Who holdeth

Form,

Of him the world

will

come

in quest

CANON ON REASON AND VIRTUE.

II5

For there they never meet with harm, But


find contentment, comfort, rest."

Music with dainties makes the passing stranger


stop.

But Reason, when coming from the mouth,


tasteless
is
is it
!

how
at,

It

has no

flavor.
;

When

looked

there
is

not enough to be seen

when

listened to,
its

there

not enough to be heard.

However,

use

is

inexhaustible.
36.

THE SECRET'S EXPLANATION.


is

That which
[first]

about to contract has surely been

expanded.
[first]

That which
been

is

about to weaken has

surely been

strengthened.

That which

is

about
is

to fall has surely

[first] raised.

That which
[first]

about to be despoiled has surely been

endowed.

This

is

an explanation

of the secret that the tender

and the

weak conquer the hard and the

strong.
:]

[Therefore beware of hardness and strength


the fish

As

should not escape from the deep, so with the

country's sharp tools the people should not

become

acquainted.
37.

ADMINISTRATION OF GOVERNMENT.

Reason always practises non-assertion, and there


is

nothing that remains undone.


If

princes and kings could keep Reason, the ten


of

thousand things would

themselves be reformed.
to

While being reformed they would yet be anxious


stir
;

but

would

restrain

them

by the simplicity of

the Ineffable.

ii6

lao-tze's tao-teh-king.

**The simplicity of the unexpressed

Will purify the heart

of lust.

Where there's no And all the world

lust there will will thus

be

rest,

be blest."

II.
38.

DISCOURSING ON VIRTUE.
is

Superior virtue
virtue.

un-virtue.

Therefore

it

has

Inferior virtue never loses sight of virtue.


it

Therefore
assertion
serts

has no virtue.

Superior virtue

is

non-

and without pretension.

Inferior virtue as-

and makes pretensions.

Superior benevolence acts but makes no pretensions.

Superior justice acts and makes pretensions.


superior propriety acts and
it,

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

arm and enforces

priety are the semblance of loyalty

and

faith,

and the

beginning of disorder.
Quick-wittedness
is

the [mere] flower of Reason,

but of ignorance the beginning.

Therefore a great organiser abides by the solid

and dwells not


fruit

in the external. in the flower.

He

abides in the
dis-

and dwells not

Therefore he

cards the latter and chooses the former.

CANON ON REASON AND VIRTUE.

II7

39.

THE ROOT OF ORDER.


have obtained oneness
pure.

From
**

of old these things

Heaven through oneness has become


Earth through oneness can endure.

Minds through oneness

their souls procure.

Valleys through oneness repletion secure.


*'

All creatures through oneness to


called.

life

have been

And

kings were through oneness as models


stalled."

in-

Such
**

is

the result of oneness.

Were heaven not pure it might be rent. Were earth not stable it might be bent. Were minds not ensouled they'd be impotent. Were valleys not filled they'd soon be spent.

'*

When

creatures are lifeless

who can

their death

prevent?

Are kings not models, but on highness bent,


Their
fall,

forsooth,

is

imminent."

Thus, the noble come from the commoners as their


root,

and the high

rest

upon the lowly

as their foun-

dation.

Therefore, princes and kings call themselves

orphans, widowers, and nobodies. Is this not because

they [representing the unity of the commoners] take


lowliness as their root
?

The

several parts of a carriage are not a carriage.

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-

dained with disdain


"

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

a superior scholar hears of


it.

deavors to practise

When an

average scholar hears


it

Reason he
it.

will

sometimes keep

lose

When

an inferior scholar hears


it.

Reason he
it

will greatly ridicule

Were

it

not thus ridiculed,

would as Reason be
says
'*
:

insufficient.

Therefore the poet

The reason-enlightened seem dark and black,. The reason-advanced seem going back. The reason-straight-levelled seem rugged and slack.
The high in virtue resemble a vale. The purely white in shame must quail, The staunchest virtue seems to fail.
alert.

*'

" The solidest virtue seems not

The The

purest chastity seems pervert.


greatest square will rightness desert.

CANON ON REASON AND VIRTUE,


''

II9

The

largest vessel

is

not yet complete,

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-

Yet Reason alone

good

for

imparting and

completing.

42.

REASON'S MODIFICATIONS.
unity; unity begets duality; duality
trinity begets

Reason begets
begets trinity
things.
;

and

the ten thousand

The

ten thousand things are sustained by

Yin [the negative principle]; they are encompassed


by Yang [the positive principle], and the immaterial
Ch'i [the breath of
life]

renders them harmonious.


find odious, to be an or-

That which the people

phan, a widov^er, or a nobody, kings and princes select as their titles.

Thus, on the one hand, loss imloss.

plies gain,

and on the other hand, gain implies


I

What

others have taught

teach also.
;

The
but

strong
I

and aggressive do not die a natural death

shall

expound the doctrine's foundation.


ITS

43.

UNIVERSAL APPLICATION.

The
est.

v^rorld's

weakest overcomes the world's hardenters


into

Non-existence
I

the impenetrable.

Thereby
tage,

comprehend

of non-assertion the

advanin the

and of silence the lesson.

There are few

world

who

obtain the advantage of non-assertion.

120

lao-tze's tao-teh-king.

44.

SETTING UP PRECEPTS.
which
is

<'Name

or person,

more near?

Person or fortune, which

is

more dear?
?

Gain or

loss,

which

is

more sear

"Extreme dotage Hoarded wealth

leadeth to squandering,
inviteth plundering.

**Who

is

content incurs no humiliation,


to stop risks

Who

knows when

no

vitiation,

Forever lasteth his duration."


45.

GREATEST VIRTUE.

**The greatest perfection seems imperfect,

But

its

work undecaying remaineth.


is

The
But

greatest fulness
its

emptiness-checked.

work

^s

not exhausted nor waneth."

*'The straightest line resembleth a curve;

The

greatest sage as apprentice will serve


will

Most eloquent speakers


Motion conquers
cold.

stammer and swerve.'

Quietude conquers heat

Purity and clearness are the world's standard.


46.

MODERATION OF DESIRE.

When

the world possesses Reason, race horses are

reserved for hauling dung.

When

the world

is

with-

out Reason, war horses are bred in the

common.

No greater

sin than yielding to desire.

No

greater

misery than discontent.


acquisitiveness.

No

greater calamity than

CANON ON REASON AND VIRTUE.


Therefore, he

121

who knows contentment's

content-

ment

is

always content.
47.
*<

VIEWING THE DISTANT.


of the gate

Without passing out

The

world's course

prognosticate.

Without peeping through the window

The heavenly Reason The further one goes, The less one knows."
Therefore the holy

contemplate.

man does

not travel, and yet

he has knowledge.
yet he defines

He does not see the things, and them. He does not labor, and yet he

completes.
48.

FORGETTING KNOWLEDGE.

He who
who
ish

seeks learnedness will daily increase.

He
non-

seeks Reason will daily diminish.

He will
is

diminat

and continue

to diminish until

he arrives

assertion.

With

non-assertion there

nothing that
it is

he cannot achieve.

When

he takes the empire,

always because he uses no diplomacy.

He who

uses

diplomacy

is

not

fit

to take the empire.

49.

TRUST

IN VIRTUE.

The holy man


hundred

possesses not a fixed heart.

The
I

families' hearts
I

he makes his heart.


;

The good

meet with goodness


for virtue is

the bad

also

meet with goodness;

good [throughout].

122

LAO-TZE'S TAO-TEH-KING.
faithful
I

The

meet with
;

faith

the faithless

also

meet with

faith

for virtue is faithful [throughout].

The holy
ises his heart,

man

dwells in the world anxious, very

anxious in his dealings with the world.

He
fix

universal-

and the hundred families


eyes.

upon him
all

their ears

and

The holy man

treats

them

as

children.
50.

THE ESTIMATION OF
is life
;

LIFE.
is

Going
Three

forth

coming home
;

death.

in ten are pursuers of life

three in ten are

pursuers of death; three in ten of the


pass into the realm of death.

men

that live

Now, what
life's intensity.

is

the reason

It is

because they

live

Indeed,
of his
life,

understand that one

who

takes good care

when

travelling on land will not fall in with

the rhinoceros or the tiger.

When coming among


The
its

sol-

diers, he need not fear arms and weapons.

rhi-

noceros finds no place where to insert


tiger finds

no place where

to

find
is

no place where to thrust

The lay his claws. Weapons their blades. The reason


horn.

that he does not belong to the realm of death.

51.

NURSING VIRTUE.
all

Reason quickens
Therefore

creatures. Virtue feeds them.

Reality shapes them.

The

forces

complete them.
is

among

the ten thousand things there

none that does not esteem Reason and honor

virtue.

Since the esteem of Reason and the honoring of

CANON ON REASON AND VIRTUE.


virtue
is

23

by no one commanded,
Therefore
it is

it is

forever spontaall

neous.

said that

Reason quickens

creatures, while virtue feeds them, raises them, nur-

tures them,

completes

them, matures them, rears

them, and protects them.

To quicken
virtue.
52.

but not to own, to

make but
is

not to

claim, to raise but not to rule, this

called profound

RETURNING TO THE ORIGIN.


its

When
When
that he
is

the world takes

beginning. Reason be-

comes the world's mother.


he

who knows

his mother,

knows
is

in turn

her child, and when he

who

quickened

as a child, in turn keeps to his mother, to the


life,

end

of

he

is

not in danger.

When

he closes his mouth,

and shuts his sense-gates,


encounter no trouble
;

in the

end

of life,

he will

but

when he opens
the end of
life

his

mouth

and meddles with


be saved.

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-

ment does not surrender


is

his person to perdition. This

called practising the eternal.

53.

GAINING INSIGHT.
little

If

have ever so

knowledge,

shall
I

walk

in the great Reason.


fear.

It is

but assertion that

must

124

lao-tze's tao-teh-king.
great Reason
is

The

very plain, but people are

fond of by-paths.

When

the palace

is

very splendid, the fields are

very weedy and granaries very empty.

To wear ornaments and gay clothes,


have a redundance of costly
of robbers.

to carry sharp

swords, to be excessive in drinking and eating, to


articles, this is the pride

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

shall not cease.

Who
genuine.

Reason

in his person, his virtue is

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.

Therefore, by one's person one tests persons.


one's house one tests houses.
tests townships.
tries.

By

By

one's township one

By

one's country one tests coun-

By

one's world one tests worlds.


I

How
Reason.

do

know

that the world

is

such?

Through

55- THE SIGNET OF THE MYSTERIOUS. He who possesses virtue in all its solidity

is like

unto a

little

child.

Venomous

reptiles

do not sting

CANON ON REASON AND VIRTUE.


him, fierce beasts do not seize him.
not strike him.

25

Birds of prey do

His bones are weak, his sinews ten-

der, but his grasp is firm.

He

does not yet

know

the
is

relation

between male and female, but

his virility

strong.

Thus

his metal

grows

to perfection.

whole

day he might cry and sob without growing hoarse.


This shows the perfection of his harmony.

To know the harmonious is called the eternal. To know the eternal is called enlightenment. To increase life is called a blessing, and heartdirected vitality
is

called strength, but things vigorI call

ous are about to grow old and

this

un-Reason.

Un-Reason soon ceases

56.

THE VIRTUE OF THE MYSTERIOUS.


not talk.

One who knows does


does not know.

One who

talks

Therefore the sage keeps his mouth

shut and his sense-gates closed.


'<

He
He

will blunt his

own

sharpness,

His own tangles adjust


will

dim

his

own

radiance,

And be one with


This
is

his dust."

called profound identification.


is

Thus he

inaccessible to love and also inacces-

sible to enmity.

He

is

inaccessible to profit and inis

accessible to loss.

He

also inaccessible to favor

and inaccessible
honored.

to disgrace.

Thus he becomes world-

126

LAO-TZE'S TAO-TEH-KING.

57.

SIMPLICITY IN HABITS.
;

With

rectitude one governs the state

with

crafti-

ness one leads the


takes the empire.

army

with non-diplomacy one


I

How

do

know

that

it

is

so

Through Reason.

The more

restrictions

and prohibitions are

in the

empire, the poorer grow the people.

The more weapis

ons the people have, the more troubled

the state.

The more

there

is

cunning and

skill,

the more start-

ling events will happen.

The more mandates and

laws are enacted, the more there will be thieves and


robbers.

Therefore the holy


tion,

man

says

practise non-asserI

and the people

of themselves reform.

love

quietude, and the people of themselves


eous.
I

become

right-

use no diplomacy, and the people of themrich.


I

selves
of

become

have no

desire,

and the people

themselves remain simple.

58.

ADAPTATION TO CHANGE.
is

Whose government
perous.

unostentatious, quite unos-

tentatious, his people will be prosperous, quite pros-

Whose government
!

is

prying, quite prying,

his people will be needy, quite needy.

Misery, alas
alas
!

rests

upon happiness.

Happiness,
catas-

underlies misery.
?

But who foresees the


!

trophe

It will
is

not be prevented

What

ordinary becomes again extraordinary.

CANON ON REASON AND VIRTUE.

I27

What

is

good becomes again unpropitions.

This be-

wilders people, which happens constantly since times

immemorial.
Therefore the holy
strict

man

is

square but not sharp,

but not obnoxious, upright but not restraining,

bright but not dazzling.


59.

HOLD FAST TO REASON.


As
to

In governing the people and in attending to heaven


there
it

is

nothing like moderation.


it

moderation,
If
it is

is

said that
it

must be an early

habit.

an
If

early habit,

will

be richly accumulated virtue.


is

one has richly accumulated virtue, then there


ing that cannot be overcome.
If

noth-

there

is

nothing that
limits.
If

cannot be overcome, then no one knows his

no one knows his


If

limits,

one can possess the country.


[viz.,
is

one possesses the mother of the country

modcalled

eration], one can thereby last long.

This
long

having deep roots and a firm stem.


lasting

comprehension
60.

this is the

To Way.

life

and

HOW TO

MAINTAIN ONE'S PLACE.


you would
managed,
fry small

Govern
fish:
If

a great country as

[neither gut nor scale them].

with Reason the empire

is

its

ghosts

will not spook.

Not only

will its

ghosts not spook,

but
its

its

gods

will not

harm

the people.
its

Not only
holy

will will

gods not harm the people, but

men

also not

harm

the people. Since neither will do harm,

therefore their virtues will be combined.

128

lao-tze's tao-teh-king.

6i.

THE VIRTUE OF HUMILITY.


The
wife

great state, one that lowly flows, becomes the


al-

empire's union, and the empire's wife.

ways through quietude conquers her husband, and by


quietude renders herself lowly.

Thus

a great state
will

through lowliness toward small states

conquer

the small states, and small states through lowliness

toward great states

will

conquer great

states.

Therefore some render themselves lowly for the

purpose of conquering
conquer.

others are lowly and therefore

great state desires no


;

more than

to unite

and

feed the people

a small state desires

no more than
;

to devote itself to the service of the people

but that

both

may

obtain their wishes, the greater one must

stoop.
62.

PRACTISE REASON.
is

It

is

Reason that

the ten thousand things' asy-

lum, the good man's wealth, the bad man's stay.

With
If a

beautiful

words one can


still

sell.

With honest

conduct one can do

more with the people.


should he be thrown away?

man

be bad,

why

Therefore, an emperor was elected and three ministers

appointed

but better than holding before one's face

the jade table [of the ministry] and riding with four
horses,
is

sitting still

and propounding the eternal

Reason.

Why

do the ancients prize

this

Reason

Is

it

not,

CANON ON REASON AND VIRTUE.


say,

I2g
sin-

because when sought

it is

obtained and the

ner thereby can be saved?

Therefore

it

is

world-

honored.
63.

CONSIDER BEGINNINGS.

Assert non-assertion. Practise non-practice. Taste


non-taste.
little.

Make

great the smalh

Make much

the

Requite hatred with goodness.

Contemplate a
a great thing

difficulty
it is

when

it is

easy.

Manage

when

small.

The world's most

difficult

undertakings necessarily

originate while easy, and the world's greatest under-

takings necessarily originate while small.

Therefore the holy

man

to the

end does not ven-

ture to play the great, and thus he can accomplish his

greatness.
his word, so

As one who
he
to

lightly promises rarely

keeps

whom many
many

things are easy will

necessarily encounter

difficulties.

Therefore, the

holy

man

regards everything as

difficult,

and thus to

the end encounters no difficulties.

64.

MIND THE INSIGNIFICANT.


at rest is easily
is

What
still

is

still

kept quiet.

has not as yet appeared


feeble
is

easily prevented.

What What is
scant
is

easily broken.

What
exist.

is

still

easily dispersed.

Treat things before they


before disorder begins.

Regulate things

The

stout tree has originated


is

from a tiny

rootlet.

tower of nine stories

raised

130

lao-tze's tao-teh-king.
of] clay.

by heaping up [bricks

thousand miles'

journey begins with a foot.

He
not.

that

makes mars.

He
not
;

that grasps loses.


;

The holy man does

make

therefore he mars

He

does not grasp

therefore he loses not.

The

people when undertaking an enterprise are always near completion, and yet they fail. Remain careful
to the

end as

in the

beginning and you will not

fail in

your enterprise.
Therefore the holy

man

desires to be desireless,

and does not prize


learns, not to

articles difficult to obtain.

He

be learned, and seeks a

home where

multitudes of the people pass by.

He

assists the ten

thousand things

in their natural

development, but he

does not venture to interfere.

65.

THE VIRTUE OF
who were

SIMPLICITY.

The

ancients

well versed in Reason did

not thereby enlighten the

people

they intended

thereby to
If

make them

simple-hearted.

people are

difficult to

govern,

it is

because they

are too smart.


is

the country's
is

To govern the country with smartness curse. To govern the country without

smartness

the country's blessing.


is

He who knows

these two things

also a
is

model

[like the ancients].

Always

to

know them
it is

called profound virtue.

Profound

virtue, verily, is deep.

Verily,

it is

far-

reaching. Verily,
it

to everything reverse.

But then

will procure great recognition.

CANON ON REASON AND VIRTUE.

131

66.

PUTTING ONESELF BEHIND.


and oceans can
of the

That
be kings

rivers
is

hundred valleys

due

to their excelling in lowliness.

Thus

they can of the hundred valleys be the kings.

Therefore the holy man,

when anxious

to

be above

the people, must in his words keep underneath them.

When

anxious to lead the people, he must with his

person keep behind them.


Therefore the holy
ple are not burdened.
suffer
alting

man

dwells above, but the peois

He

ahead, but the people

no harm.

Therefore the world rejoices in extiring.

him without

Because he

strives not,

no

one

in the

world will strive with him.

67.

THE THREE TREASURES.


me
great
;

All in the world call


unlikely.

but

resemble the

Now a man
would

is

great only because he resemlikely,

bles the unlikely.


lasting, indeed,
I

Did he resemble the


his mediocrity be
I
!

how

have three treasures which

preserve and treas-

ure.

The

first is

called compassion.

The second

is

called

economy.
in the

The

third

is

called not daring to

come

world to the
;

front.

The compassionate
;

can be brave

the economical can be generous

those

who dare not come to the front in the world can become perfect as chief vessels. Now, if people discard compassion and are brave

132
if

lao-tze's tao-teh-king.

they discard

economy and

are generous

if

they dis-

card modesty and are ambitious, they will surely die

Now, the compassionate


torious,

will in the attack

be vic-

and

in the

defence firm.

Heaven when about

to save

one will with compassion protect him.


68.

COMPLYING WITH HEAVEN.


is

He who
who
cels in

excels as a warrior
is

not warlike.

excels as a fighter

not wrathful.

conquering the enemy does not

He He who exstrive. He who


This
is

excels in employing

men

is

lowly.

This

is

called the virtue of not-striving.

called utilising men's ability.

This

is

called comply-

ing with heaven

since olden times the highest.

69.

THE FUNCTION OF THE MYSTERIOUS.

military expert used to say: ''I dare not act as

host [who takes the initiative] but act as guest [with


reserve].
a foot."
I

dare not advance an inch, but

withdraw

This

is

called

marching without marching, threat-

ening without arms, charging without hostility, seizing without weapons.

No
enemy!

greater misfortune than making light of the

When we make
we had

light of the

enemy,

it

is

almost as though
sion].

lost

our treasure

[compas-

Thus,

if

matched armies encounter one another,


is

the tenderer one

sure to conquer.

CANON ON REASON AND VIRTUE.

133

70.

DIFFICULT TO UNDERSTAND.
to understand

My

words are very easy

and very

easy to practise, but in the world no one can understand, no one can practise them.

Words have an
[viz.,
I

ancestor;
is

Deeds have

a master

Reason].

Since he

not understood, therefore


are

am

not understood.

Those who understand me

few,

and thus

am

distinguished.

Therefore the holy


his

man wears

wool, and hides in

bosom

his jewels.

71.

THE DISEASE OF KNOWLEDGE.


that
is

to

To know the unknowable know the knowable that is


Only by becoming sick

elevating.

Not
with-

sickness.

of sickness

we can be
is

out sickness.

The holy man

is

not sick.
is

Because he

sick of

sickness, therefore he
72.

not sick.

HOLDING ONESELF DEAR.

If

the people do not fear the dreadful, the great

dreadful will come, surely.

Do
then
it

not render their lives narrow.

Do

not

make

their lot wearisome.


will not

When

it is

not

made wearisome,
himself but does

be wearisome.

Therefore, the holy


not display himself. not honor himself.

man knows

He

holds himself dear but does


the latter and

Thus he discards

chooses the former.

134

lao-tze's tao-teh-king.

73.

DARING TO ACT.
;

Courage,
age,
if

if

carried to daring, leads to death


life.

cour-

not carried to daring, leads to


is

Either of

these two things

sometimes

beneficial,

sometimes

harmful.

**Why

't

is

by heaven

rejected,
?

Who

has the reason detected

"

Therefore the holy

man

also regards

it

as difficult.
it is

The Heavenly Reason


conquer.
It

strives not, but


it is

sure to
It

speaks not, but


it

sure to respond.
It

summons

not, but

comes

of itself.

works pa-

tiently but is sure in its designs.

Heaven's net
but
it

is

vast, so vast.

It

is

wide-meshed,

loses nothing.

74.

OVERCOME DELUSION.
how can
they be

If

the people do not fear death,

frightened by death?
If

we make people
[still]

fear death,
if

and supposing some

would

venture to rebel,

we

seize

them

for

capital punishment,

who

will dare?
kills.

There

is

always an executioner who

Now

to

take the place of the executioner


the place of the

takes the place

who kills is taking great carpenter who hews. If a man of the great carpenter who hews, he

will rarely, indeed, fail to injure his hand.

CANON ON REASON AND VIRTUE.

135

75.

HARMED THROUGH GREED.


;

The people hunger because their superiors consume too many taxes therefore they hunger. The
people are
are too
difficult to
;

govern because their superiors


it is

meddlesome

therefore

difficult to

govern.
in-

The people make


light of death.

light of

death on account of the


life
;

tensity of their clinging to

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

tender and delicate.

When

he

and

stark.

The

ten thousand things, the grass as well as the

trees, are

while they live tender and supple.

When

they die they are rigid and dry.

Thus
of

the hard and

the strong are the companions of death.

The tender

and the delicate are the companions


Therefore, he
quer.

life.

who

in

arms

is

strong will not conit is

When

a tree has

grown strong

doomed.

The strong and

the great stay below.

The

tender

and the delicate stay above.


77.

HEAVEN'S REASON.

Is

not Heaven's Reason truly like stretching a

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

have abundance but completeth the

Man's Reason

is

not

so.

He

depletes the deficient


is

in ordr to serve those

who have abundance. Where


for serving the

he who would have abundance


It is

world?

the

man

of

Reason.

Therefore the holy

man

acts but claims not

merit

he accomplishes but he does not linger upon

it,

and

does he ever show any anxiety to display his excellence?


78.

TRUST
is

IN FAITH.
tenderer and more delicate

In the world nothing

than water.

In attacking the hard and the strong


it.

nothing will surpass


takes
its

There

is

nothing that herein


the strong, the
is

place.

The weak conquer

tender conquer the rigid. In the world there

no one
it.

who does

not know it, Therefore the holy man

but no one will practise


says
:

**Him who the country's

sin

makes

his,

We

hail as priest at the great sacrifice.

Him who
As king

the curse bears of the country's failing

of the

empire we are hailing."

True words seem paradoxical.

79.

KEEP YOUR OBLIGATIONS.


is

When

a great hatred

reconciled, naturally

some

hatred will remain.

How

can this be made good?

CANON ON REASON AND VIRTUE.

137

Therefore the sage keeps the obligations of his


contract and exacts not from others. Those
virtue attend to their obhgations
virtue attend to their claims.
;

those

who have who have no

assists the

Heaven's Reason shows no preference but always good man.

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

In a small country with few people

grieve at death but do not cause


distance.

them

to

move

to a

Although they had ships and carriages, they should find no occasion to ride in them. Although they had armours and weapons, they should find no
occasion to don them.

Induce people

to return

to [the old

custom

of]

knotted cords and to use them [in the place of writing], to delight in their food, to be

proud

of their
to rejoice

clothes, to be content with their homes,


in their

and

customs

then in a neighboring state within

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.

PROPOUNDING THE ESSENTIAL.

True words are not pleasant; pleasant words are not true. The good are not contentious; the conten-

138

lao-tze's tao-teh-king.

tious are not good.

The wise

are not learned

the

learned are not wise.

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

to benefit but not to injure;


is to

the holy man's Reason

act but not to strive.

TRANSLITERATION OF THE TEXT

SZE-MA-CH'IEN ON LAO-TZE.
,sz'

835, [ssu]

hiang

189, (hsiang)

county,

'ma

571, 980, (ch^ien)

W
ir
Sp^_
(^/^z')

k^^h^'^^,{ch'u)

('[of] the
f

fsien

Jam^y,U^n)
'Iz

good -an's bend

*shi 760, (j/i/A) Historical

Si8, village,
286, {jdn) a

^r" 340,

Records
the old

y^
'

Jan

man,

/<> 508, [of]

HjL qIt^

1079, (jf^A)

indeed.

Hsz^ 1030,

[tzYi]

philosopher
iplfc

II.

j/^' 810, [hsing) [His] family


'/z

chw'en

119, a

tradition

tfy;

520,

the

Plum

^sz 835, (JZZ^)

^^
^^^
fcf[

j/i/' 763,

gentry.

Jfting 600, His proper

name

'w/a 571,

'>A

720, (^rr) [was]

Ear.

ts'ien 980, [ch'ien)

B
id^
"Y^t

^4'^
yiteh
1

i'js" 1032, (^2)

His appellation
[was]

130,

says:

i
/|l|
P<'^i'

707,

Prince

1^^
7a^
'^^2'

yang
-y^x'

1071, Positive principle

508,

The

old

^;v
pant
|-*

764,

[By

his]

posthumous

1030, [tzu]

philosopher

title

_y^A 1130, [he is] called

^g*

,<rA^38,

[was] one

tan

849,

the

Long lobed.
In the state of

4g
-Wp
^1^^

'<:/'

94, [of]

the bramble state,

Bpl

/Ml
'^' 436, [of] the thistle

,c/f' 47, {choji)

Plenty
'i'/rfz^

^J
hien' 201, [hsien] province,

7 I*

755,

[shou)

he was in charge of

iiy^

^i'j'aw^ 950, the secret


j//A, 770,

522, [of]

grinding

^^

archives

142

lao-tze's tao-teh-king.
>KK

'^
jjr
jl

iChi 53, [chik) as their


'shi 760, [sh7'h) historian
1079, [yeh]

'hiu 211, (Aj/k)


'^'

mouldered.

^S
;KS

279, [a final particle]

lp ^yi

indeed.

/?^;4

921,
342,

(/i<)

Alone
their

-^
III.

./i-'/

(<:/")

5^
3^
;^j

'^'ung 465

Ft?
Confucius
)

ijj'^w

1083,

words

7jz' 1030, [tzu]

"jfSl

isai' 941, exist

shih^ 768,
,<r/itK

went

to

"HT "M

*TO

720, (^rr) only.

47,

[chou)

the state Plenty

of

,tsiangg67, [chiang] in order to

O
^Xf*

'^^^'"^974. [ch'ieh)

Further,
the superior

nn
jij^

7'(i

1042, [u>en)

consult

Jiiiin, 418, {chiin)

7/ 520, on ceremonials

J^,
^<B>
'Vt;

75z' 1030, (/z) sage

Jb^

,jiii8, with
'/tf

/t-A

872,

when obtaining

i^^
.TZ*

508,

the old

.^'^ 342.

MO tis
[tse]

4 O

7jz' 1030, (/2)

philosopher.

fl4
H||

^jA/ 759, time


^J^/^ 956,

IV.

then

.^
.""y*-

'/^ 508,

The

old

^|g

^zrt' 353, ichza)

he rises;

7'ji;'

1030,

(/"z??)

philosopher
:

yK
^^L.

P",
t'-'^'-

7'^7,

[when] not
obtaining

EZf
,~Y*i

yueh^ 1130, said


'''s'^'

872,

1030,

(/zzJ)

You,
of

sir,

^
^
Bit

.^'z342, [chi) his


.-^''/^

j^lS

jz<'

817,

(^/iM<?)

whom

759. time,
(/J^)

^!l

.*

^^

1083,

you speak

tseh, 956,

then

ZJUC.
-

'<:/^38,

the ones
(ir/i/;

"^^

,p'ang

661, [like] a drifting

3^&

plant
7^/511, he
is

,^'/342,

these

^^
SjJ

carried about

^a
J^3

286, [jSn]

men

^V/i 719, (^rr)

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^^ ('^'^"'/^

the sir's your)

Q // ^
.

227, (/ij) [his


(<f/i;/)

house were]
empty. empty
su]

.j/^aw 735, [shin]

person

fitiin 418,

The

-^

3El '^

.w?< 1060,

tsz, 1030, (/j)

sage

mt
l>^ /fcl

su' 817, (s/iuo) that [rel. pron.]

j/i/^* 772, (:r/^^^) of perfect


ieh, 871,

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

278, that is all.

'-^'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.

'k'i 348, air,

g^
many
wishes,
fcpM

to//' 1054,

He addressed
younger

,to

909, [your]
1

^/' 879, his

yuh,
2''rt/*

139, (jy)

Hp

Vj2' 1030, (/2) followers

849, [your] affected

fM^

^''''.

727.
1125,

(-s-^)

colors,

4M

HO ^

^^A,

130,

saying

'^^'^^ ^32,

The

birds

ffi

>

and

-S*

^wu

1060, I

^yin not, [your] exaggerated


chi' 61,
(<r//A)

intentions.

^W BI
HB

.^^"' 53. M'/-!)

know
they

.'^'z

342, (<:/")

ski' 762, (k)

These

^nafig 616, {nSng) can

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^^'')

jiaM- 616, [nSng) can


r/^< 1
1

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

pu/i, 717, iP") not

'H.

.'^'^342. [chi]

t,nang 616, [nSng] can

HP
^t

t.'nang 616, {ning)


7.yf 961, run.

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,

For the running

^^ ^g
jffjj

the wind
[and] clouds

*:J'"^ 1 142,

VA/ 38, ones


"'^'^

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

For the swimming

R
M
^'
^1

7V//.

293,

C;'^)

day

fj

jf

,c/j^ 38,

ones

/cit-n'

385, [chien)

saw

Vrtc 508,

the old

'tsz' 1030, (^z?<)

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

'tsz" 1030, [tzu)

philosopher

546, oflScer

.-y^'w

811,

practised

!>''

102,

tao 867, reason [and]


virtue.
[chi)

,^

-i-.

.,..
>^ z

f-Yin-H'i
180, [hsi)
)

^O^^A. 871,
'SL
/''i''342,

p^
^
doctrine

J'z/^A 1 130,

said:

His

7^2* 1030, [tzu] you, sir,

^^ JM

-^/<7/i.

209, (/ij/ao)

3^
^^

./j/rtw^ 967, [Chiang]

are going

/278, in

,yin 1103, to

withdraw

g
^^ ^^
^^\
J^h

ts' 103 1,

(z-s^)

self-

V279, [a final particle].

'yin

103,

concealment,
[and] not having

Ji'iang 366, [chiang]

urge

1059,

^w// 1047, for


'w^t" 627,

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
^

/^ 508, the old


V.2' 1030,
(/2i?)

'C'o
/IvVw' 385, [chien]

He saw
saged]

^
/y
tJl
f"^

philosopher

[pre-

'z 612,
,
.

thereupon

BE|

.<:/?^

/Ml

47,

[cJiou]

the state Plenty

of

"3^

'^^'"

9,

composed
book

J^
^S*

.<^'4z

53. [chih]

of

.A;^ 774, a

.j-^waz*785, the

decay

Vz<^^ 741, of a former


/i/a' 183, [hsia]

/^
j^fi^

'nai 612, then


Jwz" 828, in

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

.-twaw 472, the frontier.

^^/^ 871, [and]

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*

7^A, 603, [mo] not [one]


Z-^^' 53. ('^^z^j

^jy^
"
I

'wu

1060, [in] five

knowing
his
[place]

jts'ien 980, [ch'ien]

thousand

fi'i

342

((t/^z)

^TT

j^j^i^

1121,

and some
;

S2t'

817

(j/z^)

where

z^
Srt

.yen 1083, words

^^Q.^/!^

106,

he died.

Irh 719,

(i-rr)

and

THE OLD PHILOSOPHER'S CANON ON REASON AND VIRTUE.


^J 'Lao
^3lm
'^^^'

508,

The Old
Philosopher's

1^

^ch'ang 740, the eternal

103' (^"")

jL^. ^o' 8C7, Reason. ^ a

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

740, the eternal

^^ ,//V 690, part.

i^

jning

600,

name.

II.

^
**
^^

^^'

879.

3ffi ^w^ 1059,

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

jg^ao' 867, Reason.


I.

^
Up, o

fhi
'5/fz'

of

761,
II 1 3,

(s^/'?)

the beginning.

J^ifao' 867, The reason

/^

'jvV/

Having

pT'^'o 425, that can

^^ ming 600, name

T^^ao'
o

867,

be reasoned

Ba
(Chapter

2c'aw'

1040,

[is]

the

ten

thousand

?p./<='^* 136, is not

O0\ zuuh^
i.)

1065, things

148

lao-tze's tao-teh-king.

^
o

fhi

53, {tzu) of

rjjj /r/z 719, [err)

but

-Q^ 'mu

605, the mother.

J|^

z"

281, different
600, [in]
V.

III.

^^

ming

name.

^Mr ku'

434, Therefore
740, eternally
*

[h| ^ t'ung 933, [Their] same-

'e^ ch'ang

ness,

=@

t^' 1054, called

is

afl ^zf z/ 1059, not-having

^
^K^yii
I/]
'z

fhi

53, [tzu)

it

1 1

39, desire

^
o

Men 2^1,
"

{hsicen)

my s,iery
The

278, thereby

^1? Jiwan 474, [one] sees

^^ "^
^7

,/fzV^

231,

[hsUen)
of

mystery
(^2-2^)

J>^ ^chi 53,

JaL fKi

342, its

yui'

114, again

J^
/rT

;2ao' 592, spirituality.

^3j ^ch'ang 740, Eternally


'jvm II 13,
1

y^ o

'

yz/ij^w

231, [hsiien) a
tery.

mys-

^^ chung'
having
'^^y^'
]/]
139. desire

108, [tsimg) all

"f[^ ;/6>' 592, spirituality

"/^

,<:/zz

53, (/^z^) of

278, thereby 474, [one] sees

||H fizvan

P^

md7t 576, (w^w) the gate

^
jj:j^

.c/zV 342, its

|g //
"^
IV.

'

879,

j^jf chiao" 371, limits.

'r/z'

721,
22,
J

Chapter

2.

.^^ fhajtg
These

ts' 1034, {fzii)


'liatig 526,

JaW

two

^
same

'>'w^ 1072, Nourishing


735,
I.

^ ^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

J[^ .5za;z^ 790,

mu-

53, (/^z^j in its

^^ o

,sha7ig 742, {seng) are pro-

duced.
/za;z 614,
z',

^^ gs 'w/z
,s^'

^zt/6'V

1047, acting as
586, beauty,

Hg

The

difficult

^
[there

281 [and] the easy


790, {hszang) tually
77,
(c/^V^o-)

jyi*

834, (5sz<) then

/fQ fiiang

mu-

^&

zt^z^'

1063, ugliness

^
o

//f'2>/^

are perfected.

p*, V 278, only.

^^
JgJ

ch'a72g 27,
Vzt^a;z 937,

The

long

[and] the short

II.

7^
all

jsiang 790, [hsimig) mutually


^AzVz^
206,

.^/zzV 358.

[When]

j[^
o

[hsing) are shaped.

ibrt //zz 53,

know

j^
"JT

.>^ao 324,
/zza'

The high

^fe shan'
PI
*X^
.C-/ZZ

752, goodness

183, {Jisia) [and] the

53, (/^z/) in its

/fQ
>--

,siaf2g

790, {/ism fig) tually

mu-

^^

^zf/z*

1047, acting as

"JCg fhifig 408, {ch'uetig) are ^^o inclining.

^^
Itlr

shan' 752, goodness


.^2''

^
[there

.j'z'/z

1 1

00.

Tone [and]

834, {ssu) then

^^
4*3
^jj

,shi?ig jji, {s/icfig) voice

^
^^ PI

</^^' 1"^!,

not
goodness

,sia7ig 790,
./stc'o

5/za/z' 752,

254,

{hsiajig) mutually (/zo) are har-

p5 / 278,

_^
only.

monised.
/.s'zWz 981, (r/z'zVvz)

^IJ

The before [and]

-^
III.

heu' 175, (hou) the after

*H *"
(Chapter
2.)

Slang
..9ZZZ

790,

{hsiang) mutually

{^

^' 434. For

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^

'ch'u 94, dwells in

^z^y/z

1047,

He

acts

3J|^ww

1059, not-

;r/i 719, (^rr)


.i^ 717,
5/zz"

and

^^ jvei 1047,

doing

>f\

not
(J5z/)

^
^^ o
-

.<^>^z

53. (^^) in his

>j^
o

761,

he claims

shr

764, {ssu) business.


207,
{Jisifig)

Ijj ,>^^ 460, Merit

JiX

Mng

He

practises
717, not-

J^
.

,<:/^'^V;^

77, {ch'eng)

he accomplishes

y\\ ^fu

g
;0

[j^ Irh 719, (^rr) and

,yen 1083, saying


''^'^^'

^
^5

x/"

153. not

53. [tzu) in his

'^''^" ^^'^>

^^ dwells.

'^SC ^^^^o' 372, education.


VII.

^
lljL^

^^
zt^-aw'

^fu
.^^'^'

142,

Forasmuch

1040,

The

ten thou-

sand
zi'uh 1065, things
/.9o/z

*[S

1049. just [as]

^0^
'I'p

\^

,fu 717, not

1005, arise

TRANSLITERATION.

151

tV

879.
III.
>

,sayi 723,

Chapter

3.

^
^^
g. '^^

j,, ^^^^ Not


chien' 385, seeing

^^

jchang

22,

^
\Z,

,ngan
.

620,
,

Keeping
,

at rest

"pj" 'k'o 425,


^,...

[that

which
able

is]

g
;^ ^^ *^J
^^ -^%
"f^

,;^,^

597- the people.

^^^g_ ^^^ ^^.^.^^ ^^^j^^^

'shi'j6i, {ssii) causes

.is 717,

Not
741,

shang' skang'
Jit'e/t

{hsayig) exalting

)j\
/f\

^sz'w

8c6, {hsi?i) the heart

197,

{hsien)

the

,/// 717,

not

worthy
'5/*76i, (55^^) causes

huan' 570, to be disturbed

Bi ^mm
]7fN

597, people

IV.

Jii 717. not

J^ shV
emu'^

762, (^sz^)

Therefore

t^
"*'^-

^chang

29, {tseng) to late.

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

hzvo 256, treasures


's/n j6i, (ssi/)

hearts, >jj\ ,s/w 806, {Jisiyi) o

causes

]^
Jal

shih 769, [and]


ch'i 342, their
^//^ 151,
'

fills

p^

^w/ 597, people


./ 717, not
^tct'/

^ j^ ^

Rg
o

1047, to

commit

M^ 70
IhI
(Chapter
3.)

/?

stomachs, [the inner the soul] 295, (yo) he weakens


;

/ao' 868,

theft.

t:/{V

342, their

152
chV

lao-tze's tao-teh-king.

j^i-^

6i, {chih) desire [but]

fijj tseh^ 956, {ts&)

then
is

5S
t^^

J^^^'ioi^^g

366. strengthens

^It

^tt^z/

1059, there

nothing

fh'i 342, their

y^
j'rj

^fu 717, not


<:/^z'

kuh

454, bones.

59, ((t/z/^)

governed.

1^

ch'ang 740, Always


'5//Z

^
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

^n M^' 53. {chih) to know, % ^zt/ 1059, not


^^J^y^'
1138, to be desirous.
761, {ssu)
142, those
53' {chiJi) 38,

Not having

^jyw^w 1133, source.

^^
}tfl

/o' 867,

Reason
109,

-f^

'sZtz

He

causes

fh'ung

i^t'sung) [is]

empty,

^^ J'u
4?ri
.^'^^'

nn
knowing

"r/i 719, ((?rr)

and
employing

j7/?z^'

149,

in

^^
7f\

V/z<?

ones

^
p

<^'^'

53.

(^'-??<)

it

,/w 717 not


'-feaw

^^
/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.

qfj. y.? 1079,

(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,

the ten thou-

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^

^chi .^'^^^ 53, 53.


7J^'

(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

fhi'e 359, It unravels


jch'i 342, its

'

799, {hsien) antecedent.

"^^

[own]

^ J'an
o

129, (y^w) fetters.

/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&

ch'ati 20, {chin) dust.

^P
-tjh

/'zV 897,
//'

Heaven

879, [and] earth

III.

3^ /saw' ^
TJj s^"

12, It is

tranquil

^F\

,i^" 717. 3.re

not

y^/I79,

(/^5/)

Oh!
it

X-* ^y^w 287, (y^w) humane.

837, [ssii]

seems

PJ V
jMy

278,

They regard
the ten thou-

y^joh,
o

296, (>') like

zfw' 1040,
tc'w/z,

IP*^

sand
1065, {zuu) things

/tX. ts'u7i 1020, to remain.

^^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

.y'^ 286, (yVw)

man

V/i 719, {err)


1

^^
*

i^u 717.

is

not

^J[ >
|T|

126,

more and more

|!

,/ 287, (7W?) humane.


cli'uJi^

o
278,

98 issues.
\

J^^ V

He

regards

^^
^^^^

/o 909
^>'^ 1083

"jg '/a/ 707, the hundred


sing' 810 (/i5zV/^) families.

\
)

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

329, {koii) dogs.

III.

^^' shell
.

755,

{5/;oz/)

will

he
the

^^

f'icn 897,
/z'

Heaven

keep
,chu7ig
105,

rp
879, [and] earth

{tsung)

middle [path]

licL <^^^^ 53' {^^^) of

[between]

jfl] /:7nen 381, the space,

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

ch'ung 77 The completion


siang' 792 of form.

vo/^

17. (>'o)

2^ yzz^ 224,
^^ //^
ml

indeed.

IV.

'I^
empty

'/b

453,

The

valley-

227, (/z5) [It is]

s?ian 737, (s/ien) spirit

V/^ 719, [err) and

^
(Chapters
5-6.)

./// 717,

not

TRANSLITERATION.

155

5^ u '^
gw
.>^

'sz'

836, {ssu) dies. 762, {ssii)

shr

This

t^//' 1054, is called


y^wtv/ 231, {hsue7i)t'he

a^ J^
mys-

^^'

879.

Z^'///,

987
22,

Chapter

7.

-^^ fhayig

terious

^^

'fin 697,

woman.
II.

^
3t
The mys-

/'o 869,

Dimming

J^i^ang 478, radiancy.


I.

y
.

///V^w 231, {hsilen)


'/'/;/

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

762, {ssii) this

^^ ^chiu 413,
^

lasting.

<

z^y^V 1054, is called /'zVw 897, [of J


ti' 879,

^^

/'zV 897,

Heaven

^ ^
Jw

heaven

^
yf^

tr

879, [and] earth


(/^5^^c>)

su' 817,

the reason

[and] earth
(>^ew)

.kan 317,

J[^ V278,
the root.

fwhy
616,

III.

,^

(wfw^) [they] are able to be

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

717, [do] not


(/2-/^)

[there

is]

402, effort.

g
1^
'

tsz'' 103

1,

themselves
live

..s/^'<^;/^

742,

(.v/fcV^/-)

(Cliapters 6-7.)

156

LAO TZE's TAO-TEH-KING.


ku' 434, that
is

the reason.

M^

zvu 1059,
,5^'

is

not
self-inter

^waw^ 616 (^w^) [They]


can

835,

{ssu)

^^

^ch'ang

27, eternally

Sn ^ye ^JP
o
li

ested?
1078, [Particle of interrogation.]
434,

^4^ ,shang 742, {sheng)

g^
S

/^z^'

Therefore
{fieng) [he]

,wa^ 616

can

5/;/' 762, {ssu)

^
Therefore
Jli,

^c/zV;?^ jj, {ch'6ng)


(ch'i

accom-

plish
342, his

j|P 5>^^' ^^^

773,

{5/z^w^)

the

^Z

'^^'

^^^' ^^"^^^ self-interest.

holy
{jeyi)

y^ -^ ^^

,ya 286,
/z^//'

man
behind

175. {hotc) puts

,^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.

.5//a?e 735, {s7ie7i) [his]

^
'Jt

>'^7^,

281,

Easy by

son
,sien 799, {hsien)

^^''^.^

809, nature.

comes

the front.

zvaV

1037,

[He] rejects

J-^
<r/iV342, his

'shang 741, Superior


5/ia' 752, goodness

^^

^
nU
o

Shan
>^'

735,

(^/zi-w)

person

^
y\^
o
,-*

yo/z,

296

[ji)

resembles

719. (^^^)

and
per-

'shui'jSi, water.

735, j^ /^ /^V^;/ 1020,


,s7ia?i

(5/^d') [his]

son
is

^f^

'shut 781,

Water
good

preserved,

^^
rcl /plj

sJian' 752, well (in a

^^^^
^z'

^p
jy

.^t-'i

1^6, Is

it

not

521, benefits

V278, because
,c/^V 342,

^
B^
(Chapters
7-8.)

zi/;/'

1040,

the ten thou

'^

he

zvuh, 1065, things,

TRANSLITERATION.
j]jT

157
words

Irh

719, {err) yet

"g*

^yeyi 1083, In

/]>

,/z^ 717,

not
{tseng)
it

^H* fhdng ^)

29,

quar-

^^ shan 752, chooses j^ V 807, {hsni) faith.


it

rels.

o
j^MT

ching' 76, {chen) In govern-

ment
V/i'z< 94, It

dwells in

^^
^|A

5/jaw' 752,
<:/zz"

it

chooses

chung'

108, {tsiing) all

59, order.

^yaw 286, (yV^O the people

5/zz' 764, {ssi'i)

In business

fhi

53,

(/2-z/)

their

^//a;/ 752,

it

chooses

su' 817, {hsuo) place


zf?/'

which

riang 616, (neng) ability


1MJ\ iung' g^2, In its

1063, is loathed.

movements

kit'

434, Therefore
333,
1

5g:
HSC
"

sha}i' 752,
^/iz
'

it

chooses

,<:/z/

it

approaches

759, (ssz^) time.

[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.

'sin 806, {kst'n)

For a heart

CnT
5ll

434. therefore

7t7^ 1059,

not
it is

shan' 752,

it

chooses

yueyi' 1131, the eddies.

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.

^
^^

fan^^ 860, the

hall,

Chang

22,

moh^
.'^>^'

603,

nobody
it

>'?<' 1 144,
.2

An

exercise in

53 {tzu)

276, placidity.
I.

^1^ nang6i6,

{neyig)

can

yj* 's/zf?^ 755, {hsoii) protect

^chH, 64,

(c/iz>^)

Holding

jlQ

/r>^ 719, (^r^)

and

^^
J^ o ^\
^

^jzw^
^>^

106, filling

^W

148, [If]

wealthy

^^ kzvir 484
53. (^^2^)
is
it,

[and] exalted

^pu 717,

not

Fj^ Irh

719, ((?rr) but

5P

.y^ 297, likely


.<:/fV342, its

1^^

jchiao 368, haughty


/55^" 1 03
1,

^^
[^ o
\f\}

g
Handling

{ssu) they themselves

278, being stopped?

Jg / 277,
Jul fh'i

bring about

\\J^ 'chzv'ai 112,

342, their

[rh Jig, {err) and

^/zzm' 415, ^y o

misfortune.

%^ y^^z' 302,

sharpening
it,

3^

,kung

460, Merit
77, {ch'eyig) to

^
i^
X\i

.cht 53, (/^2^)


,^z< 717, is
'k'o 425,

^J^ ch'ing

ac complish,

not

^^

mitig 600, fame


swz" 828, to complete,

able

3^
*^
o

ch'ang

27,

long

^^ .sJiatij^^,
^V^2
'

(sken) [and]

hi.s

person

^S

'/ao 664, to be kept.


II.

926, to retire,
897, [is]

^P

/'zV/z

heaven

'^
^C

fhin
yuh,

398, [If] gold


1 1 38,

^
*^
o
(Chapter
9.)

<<^>'"'53,

(^^?^)of,

[and] jewel

lao' 867, the way.

TRANSLITERATION.

159
502, intuition,

^
HE

^2"

879
768

7an
Chapter
10.

-!- s/iz7i^

||g ^^^^ g^g

^^^^^^^^

^^^ ^^^

JftV .^^^ 1059. without

na?2^ 616,
^zvez 1047,

What can
be done.

j![^ /^'^ 1033.

(/^z5) faults.

^^ ^f 619,

In loving

V^saz 941,

By

sustaining

^
y^^

wz
<:/^'^7^

597, the people,


59, in

^
fcfit

^yitiff 1 107,

by disciplining
the animal
spirit,

ruling

P^/'o/^

711,

gXJ kzvoh^ 491, the country,

{t'o)

JQ /ao' 665,

by embracing

Hb
4in: 7Hv

x^^^'^<^

616, [nen^) one can practise

:V2,

1095, unity
(w<?w^)

,^"

1059, non-

^g /zaw^ 6r6,

one can

/m)
o

u^et 1047, action.

3Hh^zt/M 1059, without Ji 517, disintegration.


,^/^zi/^w

in.

^
By

/'/Wz 897,

The Heaven's

116.

{c7iua7i)

P5
^^

^"^"^ 576, {me?i) gate


,>^'a/ 308,

^ ^
yt_^

concentrating

chT
<:/^z"

348, the vital force,


58,

opening

by inducing

1^
Hti

hoh^ 218, [and] closing

,y^M 294, (yo?^) tenderness, ^5 o

pan^6i6, [nen^) one can


zt/t'z

Bj^ ,aw^ 616,


,ytnff
1

(^?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,

/o//, 706, (/az") white,

By

washing,
|7LJ
^

^^"
^/z^

836,

(ssii)

1^

j:h'u 92,

by cleaning, by p found

the four [quarters]

^^
o

840, penetrating

'^ Jiiien

231, [fisiien)

^^
10.)

,wa^^ 616, (d-^) one can

be

(Chapter

i6o

lao-tze's tao-teh-king.

^llt zvu 1059, not-

in

,chi 53,

knowing.

^
^
|ffi

ti'

879,

4^ sJiih, 768,
IV,
"** J'^Vi,

Chapter

11.

1095.

^b

.5/eaw^ 742, (s//^^) Quick-

ening

J^
PI
*P*

.c/zz

53, [tzii]

them
jvti 1059,

Of non-existence

<:/i'z//i

98, {Jisii) feeding

ffl

yimg'

149, the use.

,-/fz

53, [tzu)

them,

^U

*^
rm
/T\
/Q^
o

^sha7ig 742, (5^^?^) he pro-

'^
-4^

^san 723, Three


s/',

duces
'r/z

719, {err)

and

768, [times] ten


151,

,/z< 717,

not

mB. ^fu
rih

spokes

'3/2

1 1

13,

owns.

>^z/w^' 464, unite

j^
,f]^

zt'^V 1047,

He

acts

jz'

1095, in one
454' nave.

^'r/f

719, (^rr)

and

J^

'-^^^

*A\ ^pu 717, not

/a72g 857. Through


its

*[^
o

5/z/'

761

(ssz';^)

claims.
raises

Ji ,^/zV 342,
o

^^
tm

ch'a7ig- 27,

He

^ini .^^^ io59> void,

'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

s/iz" 762, (55Z/)

rn

:vz/w^'

149. utihty.

,^H

zf' 1054,

is

called
\^yc}i 1085,

1^^

/zwfw 231 {hsu7i) profound


/^/z,

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,
^

T^^f^h'i' 349. the vessel.

/'^^ 857, Through


its

^^,^-^'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)

:>7^//^' 1 149, utility.

^
IJJ[

) (

r- ^ [isj

non-

.Chi SI. (/^i2))^^^stence's

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

|{^>z?^iii4, [and] windows,

/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

.c/^V 342, its


,zt/M

.^
fe^

'y^z'^w
:^'^^/^,

385, Abstaining
1

139,
I.

from

desire.

1059, void

'yiu II 13, there is

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

mull, 607, eye


609, blind.

H^
five

nan

614,

The
(/^)

difficulty

"s mayig
jn^
,zt/z^

-iQ J^Lteh, 872,


^

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

^ya;z 286, {je7i) the

human

jfV

./avz 286, {jen) the


{1isi7ig)

human
conduct

S*

"rh 720, (^rr) ear


lu7ig 568, deaf.

^T /"'^i^ 207,
)UH ^fctng

^g

133,

checked.

Jjf^ .zt'M 1060,

The

five

g^ zf/z'
'^^ /?^
)V

1053. tastes
546,

^^^

make

^/aw 286, (7V) the


'^Vw 331,
(ife'oz/)

human

P.]

^ ""'""I
278,

Therefore

r]|

mouth

pj? shd?ig'

773, {sheng) the

?|^ 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

^^u 717, not


,J^^V 1047,

898, [and] field-

^^
o

he attends
the eye [the

iJ^/zV/z, 532 hunting

wz^/z, 607, to

visible, the outer].

^*
j/l

/zVz^'

546,

make

"Xkr ku' 434, Therefore

Jan

286, U<^n) the

human

)l\

,sin 806. (/zszVz) heart

445. be dismisses :^ i^ 'fi 674. the latter,


'<^^^'i^

X;8i fah, 121, turn


Jj^^;fezt/'a^ 479.

^
mad.
(Chapter
jl"h
12.)

'^^'

loio-

(^^^'^O

^e takes

/^'^'

1034 (^^) the former

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

Jgl :v^w' 1089,

Loathing

T^j'o/i, 296 (yc)

like

V/^V 65, shame.

j^

,^/^ 403, fear.


s/iz7i,

y^
ch'ung no,
(i'^z^?/^)

769,

The
of

losing
it

Favor

.<^^"*53. (^^z^)

juh^ 299, [and] disgrace


yb/z, 296, {Jl)

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-^?')

hzvan' 248, anxiety

^^juh^

"^joh,

296 (y^)

like,

^j'o/i, 296,

are like

M^

735, (^/z^?^) the body,


II.

^
^

.t/z2>/^ 403, fear.

HI.

"^
61^

Jio 21 s,

What
meant by
(/5'z/7;^)

Jio 215,

What
is

tt/eV 1054, is

gj^ zwV 1054,

meant by

"gf

'ch'uf2g

no,

favor

^
J^o

_^
I/C

/izt'ci

484, esteeming

'^^.

229,

[and] disgrace

^^' 839, great

^y.5//,

296, {jc) are like

JL^ hzvan"

248, anxiety

,c7m7g 403, fear?


(Chapter

:#:
'tJ-Z^''^ 296 {jc) as like
13.)

164

lao-tze's tao-teh-king.

^^ ^shayi 735, ^^ 2VII 1060,

{s?ie7i)

one's

person
I

^
J^

.s/^t':?;/

735, (s/zew) [his own] 1047,

zi'ei

when administrating,
)

^ AW.
jr ^m'
/q'
'jz 113,

897.
183, (/.^m)

^^^

empire
S

have
'

^^ V^^ 38,
o ^ij
''^'^^

the one,

rjC

^' 839, great


^^^''^' 248,

tseh^ 956, then

^\

anxiety

iWj

425. [te]

is

able

^
^jr

'che 38, that

\^
that

V 278, thereby

jvh
.^u zfw

1047,

is

1060, I

^^ chi' 339, to be trusted y^ fieri 897, with


/

'jyzw 1 1 13,

have

j>

-^z' 183, (ksz'a)

l"

the empire.

^E

,s/^a?^

735, {sJien) a body.

<:/^^7^^

394,

When

y^
^ffi

^t/?<

1060, I 1059,

^^
jy
body,

ngaV
V

619,

Who lovingly

^tt/z<

have no
(5>^^w)

278, as

^ ,5M^z 735, Q S* 1060,


^tfz^

,shan 735, (5/z^) [his own] ^^ body To

J^
'jVZM 1 1 13,

^tffV 1047, administers

have

55AWz897.
"]r/a'i83. (/.sm)
:

the

"(Bf /io 215,

what
[AnNone!]

i"^"^P^^

"^

^^

hwan'

248, anxiety?

swer
IV.

VZr/ 38, ^^ o

the one,

^Ij

tseh^ 956, then


'>^'o

gj^ ^w*
jpj^

434, Therefore

PJ

425, [he] is able

^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^^^-

Jfl| /o//, 706,

(/';/)

If

/ua' 183, i/isza)

^
'{a /fyj-.
::2^

''_j

grasping
,chi 53, (^^^<)
it

.^> ,/ 717, not

^/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,

^t^^V 1050, incorporeal.

^
_^

^5aw' 945, Praising


yizVd'//

/s'^' 1034, (s5^5)

These

231, the profound.

"^

^san 723, three


V/z/ 38, things
,^z^ 717,
'k'o 425,

^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.

PJt IrJi 719, (rrr) and


/'z>^^ 906,

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

p^ 'sha?ig j^i, surface


called
./^^ 717. is

yxieh^

30,

not

/^/ 176, (7/5/) soundless.

HW

'chiao 369, clear

(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,

772, {s7i72g) [and]

continuously

^
-^
Pj

(/^^z)

Oh!

,^M 717, not


'^'o 425,
it

can be

^^

jniyig 600, named.


It

"f^/u/i, 151,

reverts

^^

-fez///,

480, [and] returns


to

^
9Bh

.JW

1 1 18,

^zvu 1059, non-

i^
o

wuk^

1065, existence.

^^
gS

s/n" 762, (S5z^) This


zve'z'

1054,

is

called

^ ^
^^

.zt^w

1059,

ckzvang' 114
r

of non-

form

chzoa?2g' 114, the form


^59.

3JS ^^"

TRANSLITERATION.
yU'
[the sage] governs

167
the ones

'ptlj

1 1 27,

'cM 2,^,
'^^'^'^

'^

,chui 398, the present


.<^>^^

day

^
4=] o
\/}^

1M
,Jj^

^5' [^^s^e] subtle,


592, spiritual,

53. {i2iA of,


1 1 13,

wmo*
hiieti

>zw

existence,

y^

23 1, (/^5f) profound

V278, [and] thus


.^^""53. ('^/7z) [he]

^
o

/'z^?7^ 932,

[and] penetrating.

^n

knows

^^,shd7i

736,

{shen) Their profundity

"jQ 'ku

432, of the olden time

^^ ,^u 717,

not

^
g^

'5/*

761,

{ssu)

5/22'

the beginning.

ignr 'k'o 425, could

be

5^
J2

762, {ssii)

This

^g shih^

770, understood.

zf//' 1054, is called

^^^' 867, Reason's


'chi 337, thread.

f^
|g

f^
y[\

;;^
jvei 1049,

J^^

142.

^
)

Since

.i>u 717, not

/2'

879, "pj" 'k'o 425, they

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

871, ers of virtue.


I.

^^

make
them

^
^
jSj '"

.Chi 53. (/^^^) f

^'"^^

^ ^
J^
>^

^yiaig
><!
1

146, intelligible.

125,

Cautious!

5/^' 752,
^z///

[who] well

/*i79.

(7^5/)

Oh!

1047, [were entitled] to be


762, (5s?/) masters

"^joh^

"

-p* shV

296, (>') [they were] like

/w/?^ 931, in winter

(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

{fu) unseasoned wood, 480, Empty!


Oh!
were

5n

1112, Reluctant

>"i79,
.^-^^V

(/z5z)

-^
^j^
l^'

/zz'iyg, //5/)

Oh!

342, they

j'oJi^

296, (y(s) like

yf^
o

j'oh, 296,

(y^) like

zvei' 1054, fearing


-s^"

.^^ kuh,

453, a valley.
268,

no

836, [ssu) in the four [quarters]

^^

hzvim
hi 179,
.<^^^'^"

Obscure!

1^ o

// 541, neighbors.
'ye7i

^
I^.

(Asz')

Oh!
were

1^
'^**

1088, (2V;z)

Reserved

342. they

hi ijg, {hsi) oh!


,r/i'/'

^i

342, they

were

^^ yo/^, 296, ije) like 83, {tsd) disturbed ^^ water.


c/zo//,

"^^ joh, i^

296, {je) like

y^'o//,

429, guests.

^
J^ ^^ J^

s-^>^, 780. (5z/)

Who

^^ ^
Pg"

hzc'an' 249, Elusive!

fiy ^nang 616, {fieng) can


<^>''!0>'e,

ye/ 179,

(//5Z-)

Oh!

83, (/50) the dis-

turbed

yo/i, 296, (y^) like

V 278, by
i'^m^' 994, {ching) quieting
.<^>^

7^
rf<^

.P'^^S' 698, ice

gS

,<:/ez

53,

(i'^z';^)

which

^
w^

53. (^^^)

it

^u
trro

fsia7ig 967, [chiayig] is ^^^


5//z7^,

^5zV

819, (/i5w) gradually


(^/e'zw^) purify?

J^g

767, to melt.

^
^[t
ti^

/5V^995,
.9/1?^//,

s^ ^
^

^tun 927, Simple!

780, {sn)

Who

hi

179, (7^5/)

Oh!
were

nang

616, {7ieng) can

,c?i'i

342, they

i^
J[^
(Chapter
15.)

^ngayi 620, the quiet

y^

j'oh, 296, (y<?) like

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

742, {shc?ig) bring to life..

J^

^2w, 480, Returning

'f^ '^ao 664,


jrp
/s'^'

Who

keeps

^ka7i 317, to the root.

1034
867,

{i~^i) this

^ao' 3^ o
y/f>

Reason

Sfir^r/f/' 58,

Attain to

,/ 717, does not


1 1

jFw

,/e

227, {hsii) vacuity's

^^y^j'w/z,

39, (j')
106, to

wish

"^^^chih^ 393, summit. o


-

^^^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

drAr ^' 434, therefore

^: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,

[and need] not

IM V 278,

thereby

^1^ .w
tfi:

806, {hsiti)

newly
be fashJfg
o

fizuan 474, recognise


,<r/f'/'

ch'ing

i^

77, {chetig)

342, their
151, returning. 142,

ioned.
^/"//^

^^
^OT
(Chapters
15-16.

,/'z^

Now

<x^z<,

1065, (zt'w) things

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)

^&: koh^ -j^ ^fu

426, each

151, reverts

^^ ch'ang 740, ^S tvang 1045,


Tp /"^oA,
Y\ Mung

the eternal,

disorder

g^
^.

kzuez^ 480, [and] returns


.^/-tV

1005, arises,
213,

342, to its
(>^^) root.

{shiung) [which is] evil!

>^

,kan 317,

III.

II.

5fP
returning

.'^'^

53.

Knowing

1^^

kivii, 480,

The

|^
o

cJi'ang 740, the eternal


1146, [makes]

^R .>^a 317, (-^^w) to the root "Q 3'M^/^, 1130, called


--

;:^ ^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

,^2<^ 459, catholic (broad)


459, Catholic

gH

zffV 1054,

called

o ^V. Jziing

'fM" .y^^ 151, the

returning

T^

'nai 612,

means

'pp* ming' 601, to destiny.

y^

-cvang 1043, royal.

-^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^

/'zVw 897, heavenly.


,/'zVw

1^ ch'ang
7^n
|!^
,^/^z*

740, the eternal.

897,

Heavenly

53, {chih)

To know

J[J 'nai 612, means

ch'ang 740, the eternal


1 1

tH
o

Zero'

867, rational.

j-j yuc?i^

30, is called

j[W tao' 867, Rational


/[J 'nai 612, means
16.)

Wj

jning

^<^g,

enlightenment.
(Chapter

TRANSLITERATION.

171

i^^

'chiu 413, everlasting.


606, {mo) 735,

7^ ^yil

122,

they praise

jg^ muh,

The end
of

.chi^l, {tzn) them.


.c/zV 342,

j^

.5>^aw

[s/ien]

the

body
,:pu 717, it is

/[\

not

y^

tat' 846, dangerous.

ti' 879,

/^ J^
Chapter

^ ^ ^ J
o

[Where]

their

/5'^" 1034, (Z'^z^) next [rule]


t^/z'

1054,
(/^2^)

[the people] fear

.<^hi 53,

them.

,chH 342, [Where] their


1034,
(Z'^zJ)

T^

5i^2^, 768,

^ /5V
17,

next [rule]

i^ /5VA

987,

^
^

^spise
|-^
'

It'll

1061, [the people] de(z'^eif)

,cha?t^ 22,

fihi 53,

them.

II.

^sku?t 783, Simplicity


c/""^^.^ 155.

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,

[Under] the great

Jj^
'sha7ig
741,

i'^z^/z,

1014, sufficient
[particle of af-

superiors

183, (/za) the inferi-

^^o
/j^
'yiu
1 1

.j^/z 1082,

firmation]
13,

^
^U
!/fJ

one finds

,i^ 717,
.^>^"

not

/j>
53, (^/zz7i)

.i^z^

717, not 807, {shin) faith.

know

'j'Zi<

II 13, the existence


(/^z:^)

^
^-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!

1034, {Vzu) next [rule]


991, {chi7i) [the peopie] are attached
t-o

^
_^

.^/^V 342,

they

/5'z>z

y^u^^z

'

484,

esteem

fihi 53, {tzii)

them,

,3'^'^

1083, [their] words.

(Chapters 16-17.)

172
Tjj ^kung

LAO-TZE*S TAO-TEH-KING.
460, Merits

^S
[they]

r
c//z

280,
58,

[and]

righteousness.

^
>,>.

^c/i'zV 77- (^/z^w.^)


s//2'

^<
.^i

perform, 764, (ssu) deeds


828,

^
'

o
'

[When] prudence

^^
fl[j

h-cvur 265, [and] wisdom


ch'uh^ 98, appear,
1 1

^g
o
tfj

5z/z'

[they] accomplish
;

'i^a/ 707,

[and]

the hun-

/h' '^zw

13,

we have

fr
Trac

dred

sing 810, {shing) families

^
^A
y\ ^Q
]^

/a' 839, great

i*]^ fihie 358. all

^^'^^ ^55. hypocrisy.

^^
3p^

ztvV 1054, say


'^c 627,
/52'" 1 03 1,

luh^ 562, (/m)

[When]

the

we

[are]
self-

/s'/// 991, {chhi)

family re-

^
rv

lations
(i'^zi^)

,i^ 717,

are not

x-^*^'^

285, like.

^n ^^

y^^^' 254, friendly.


,j'm
1

113,

we have
(/i^mo) piety

[the
filial

^
"}-

preaching of]
^2"

879.

^l "*'
Chapter
18.

hiad

193,

s/zz7z,

768

./.sV 1033, (/^z^)

[and] paternal affection.

jfl^ i)ah, 647,

^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

106, [tstcng) loyalty

^^
ya'
^"^

tao' 867,

sin' 807, (/i^m) [and] faith-

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.

'ch'iao 374, cleverness,


^/z'z'

~4-* shih^ 768,


Jziu 413,
22,

349, relinquish

521, gain

^^ f ha tig-

tad' 868, thieves


/^^-/z,

hzvati 244, Returning


^sJuin 783, to purity.
zvii

957, [and] robbers

1059, will not


1 1

'yui

13,

appear.

tsiieh^ loii, {chiieh)

AbanII.

don
shayig'' 773, (sZt^;/^) saintliJLs'z'

1034, (55w)

These are

ness,
tA'z' 349,

relinquish

^san 723, three

:^P

c/i/'

58,

prudence

5
^^
"^ft^

V/z/ 38, things

E3L miyi 597, the people

278,

wherein

^|| ''
*

/z

'

521,

will

benefit [increase]

^*

^zt^ez*

1047, to

have

.-

|| /o/z, 707,

hundred

Tjuayi 1

041, {zuen) culture


is

^^ fir
^^

670, times.

ifu 717,

not

tstieh^

ion,

{chiieh)

Abano

tsuh^ 1014, sufi5cient.

/ Jan

287, (y^w)

benevolence,

ku' 434, Therefore


/zV/^j'

3^
^^

c/z'z'

349, relinquish

546, let
1

them

z'

280, righteousness;

yiii

113,

hold

E
^^
-

jniyi 597, the people


151, will return to

^^ fuh^

m m
o
19.)

sti'

817, {shuo) that v/hich


(5//) is

shiih^ 780,

reliable

hiao' 193, [hsiao) filial piety

chicn 385, Recognise


5^^'

^^

^/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 ?

/zo 215, 15. '(pf

-J? 'shao
^sz'

746, lessen

o ^fe 5A'

752,

The good

835, [ssii) the own [selfishness],

^
"^^

.^/zz

53, (/^z^) in its

'kzva 467, diminish

JuiL'j'"

1 1

25, "

addition to [contrast to]

'^^

yiih^ II 39. (>') desires.

^E. z4/' 1063, the

bad

*H.5za;/^
^^
/z' 879,

790, (Jisiang) tually

mu-

V/z'w 445, differ

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

suh^ 822, the vulgar.

817, [shuo) that

which

.S.
tsueh^ loii, {chiieh)

zuei''

1054,

is

feared

Aban-

^^?\ ,i^ 717, not


*

don
hioh^ 209, {Jisiieh) learnedness 7VU 1059, [and] you have

pj

'-^'o

425, can

^\

,/?< 717, not

no
^jyzw
1

109, anxiety.

zueV 1054, be feared.

Hi

'zt^eV

1052,

The

yes

"^^ /zti'aw^

250, Desolation!

,<:/:/

53, (^^) in its

-^
J^ -'^

/zz 179, {hsi)


.c/z'z

Oh!

'>'zV

125, addition to [contrast to]

342, It

'<?

643, the yea

o
^siang 790, {hsiafig) mutually
tch'ii

^^

ztrz' 1052,

has not yet

-fl^ ,y(^ng

445, differ

^ ^

1070,

reached the
limit,

/saz 940, indeed!

(Chapters 1^20.)

TRANSLITERATION.

^75
1052, does not yet

^^

w^V

^
Jf^
o

chtin^

io8, [tsim^]

All

y^a/ 160, smile.

^ Jan ^
5n
^-^^''

286, {je?i) people

IV.

/"'r77, (/^^O [are] joyful,

^
^
-^
_ _

,5//z>?^ 772,

{ch'euff)

For[so]

lorn

/'i77. (/-!) joyful.


^97.

,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

^y^''^, 296, '^^

>\
J^

^^ ,w;^

1059, not having

lao 507, feast.


.

m ^ ^ :^
j-w^

J^^ 297.
.^/^V^;^

They

are like

104, [ten^) in spring^'""^


/

^ ^ ^
_.

-s"'

817, {shtid)

any place whereto

^ze-// 480, to return.

c/not^^

108,

(/5//^)

The

.o^ .tan^ 862,

(^/ee.;2)

ascending

^g

fat

847, a tower.

^ Jan ^
.

multitude of 286, (/.) people


358, all

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

tuh^ 921, alone

^5
SU
5E
/<C

u;eV 1052, [who^ has] not


34,

^>/^,

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

806, [hsin) the heart,

'^/^^
.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

^ffi 2VU 1059, not having


179, (7/5/)

Oh!
fSt su
it*

817, {s/iuo)

any place
anchorage

4^
y^
|H
A^

^5z/

822,

Common
people [are]

V/zz 56, (/^z/) for

.y^z 286, {j'en)

,c7za<9 31,

bright

^chao 31, [so] bright.


,zz^o 627, I

^
^^
"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

Jrcun7i 267, the dull.


.5z^

278, usefulness.
'Jig, {7'7-)

o
822,

Common

jj^ J-h

But

Jan

286, (y<') people


[ts'a) [are]

^
^g
0^
g[5

Vz^o 627,

^,ch'a?i,g,

smart

^S/z^7z, 921, alone


^zt'a/z

y^

ch'ah,

9, (/5'a) [so]

smart.

1038,

am awkward
and also

'7igo 627, I

[am]

'ts'ie

974, {chieh)

^l^ituh, 921, alone

'i^z

674. a rustic.
I

^g
J^
o

7;za?z'

577, {7n7i) confused,


{771C71)

^^ '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.

286, {Jen) the people,

Jg,
:rh 719,
{,.;-;-)

/ao' 867,

but

-j^

>

Reason's

_^

kzueV

484, [I] prize


zvet 1047, active

5J^^r//V/^ 416, the seeking

%
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^,

t^ ^"'' '^ / 179,


^Chapter
21.

minable]. ^^7. Elusive


{hsi)

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

sianff' 792. {hsian^)


'^i-^'cing 253,

forms
!

[images, types].

ITO
'k'^^ng 465,

Abstruse

Vast

^//z
1,^
/z?^,

179, (7/5/ )

Oh!

tB

^^/^ 871, [U)

virtue's

jj?

267, [and] indeterminable.

^^'2342,

[Within]

its

^
'If

.J^^^^^, 1146,

manner

[atti-

.^^^' 1049. will exactly

^ ^
T?a

,hung

X05, (/...^.) inside


it

'yn, 11 13,

contains

Jg ;^

/ao' 867,
5///' 762,

Reason
(.9.9/>)

^^'^'7/,

1065, the beings.

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

600, [and] obscure

^^ chung' 108, [tsung) [of] all


ffij

/zz 179, {Jisi)


,t/zV 342,

Oh

yz^ 146, the beginning.


II.

[Within]

its

fhiing

105, (tsimg) inside

^^
ipT

^zt/z<

1060, I
215,

^y^o

what-

'jyzM

II 13,

it

contains

J^V278, by
/^zV/^ 992,
,<:7zz

{chzng) spirit [essence].

4b|1

.<^''""

53. [can]

know

[that]

342, Its

gS
/5z;/^ 992,

chiaig' 108, {tsung) all


^4^- *^^

{ching) spirit [essence].

s/z;z' 738, {she7i) [is]

very

^f^^^^

beginning
it

*"

^chaft i^,{che?i) real [sure]


//z'z

^^
7^

.^'^"'

53. (^^?^) of

Jan

285, is such

342, [Within] its


105, {tsung) inside
it

/:hung
'j'ZM

^^
J[^
jj-|*

^tsai 940,

indeed

o
'z

278, [It is]

by
this [viz.

II 13,

contains

ts'z'

1034,

(^''S'z!^)

5zVz'

807, {shin) faith,


1 03 1,
(/^^z'z)

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

I^^t ^c1ia7ig 22,

niing 600,
^;pii

name

717, not 445, departs.

^ ^

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^,

//i',?w 1013, perfect.

^ ^
^^

wdi

becomes

A'^w 897,
183, {hsia)

1Q^ 'zvang

1044,

The

distorted

"|C Ma:
s/ez7/,

(world's

tseh^ 956, then will


<:/^^7^^

be

767, model.

70, straightened.

o
.z^'a

^
g
^^
pg

.//^ 717.

Not

^^g
^IJ

1036,

The empty
be

/52" 103 1, {tzu) himself


<:/^zVw'

tseh^ 956, then will

385,

he makes been

g^ -^w' 434,
5i=
i^^'

Therefore

676,

The worn

out

^;zVz^ 599,

he

is

enlight-

ened.

^y
"^^
o

tseh^ 956, then will


^sin 806,
(5/^z";/)

be

renewed.

^\

^pu 717, Not


/s^' 103 1,
(Z^-?/)

3^
^IJ

'^Ztao 746,
/-ser/z,

The having little

g
jj^

himself

956, then will

^
^
^ij

y^shi'
/%z/'

762, (5s^<)

he

asserts,

teh^ 872, {te) obtain.

434, therefore
23,

/o 909, The having much


tseh^ 956, then will be

^^,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^
,^,

5/z/' 762, (55Z/)

[-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

,ya 286, {jen)

man

y^;

^^,, ^j^^

^ot

f^ /ac?' 665,
>//,

embraces

g
(Chapter
22.)

^^^. 1031^ (^^^^ himself


405.

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//)

[who] pursues business

tseii 962, {tsoii)

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//^,

38, the one,

293, the day.

J^ tad 867,

a rational

^|r

.5/j 780,

Who

^^ fhe 38,
*'

one

j^
ij-j*

^twV 1047, causes [them]


'ts'z'

fgl /'^^ 933. identifies him^


self

1034, (^^") then,


38,

^^
?

,yu

1 1

18,

with

<^ 'che
nr
o
/'/>;/

[who

is]

the one

897, [It

is]

heaven

^ej' /"ao' 867, reason. o

;^
s''^
^

ts'ung 1024, [Who] pursues


-s/zz'

-^^/'
~t

879, [and] earth.

^.

764, {ssii) business


1 1 18,

/VV 897, Heaven


JIC. 'jrt

with

^//'

879, [and] earth

jf^

/f'y^.

87, (/^), virtue,

^J

shatig' 741, even

/j\ .^ 717. not

^
can be
o
-f/j5

.c/z/ 38,

the one

^g/zrtw^

616, [tieng)

jpj fu7ig 938, identifies him^ ' self


-^T-* .^'w 1 1 18,

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,

[Who] puren ensues

shV
18, for

764,
1 1 18,

(55i;^)

business

,*^ .J

^ Jan 286,
3^' hu
-z-za^,

"^
(/tv/)

,yu

with

man,

J&^
indeed
II.
!

shih^ 769, loss,


38, the

[Used as

a query.]

^^ ,che
[pi

one

jW

kiC 434, Therefore


(Chapter

^^
23.

t^'^^'^^

938, identifies himself

I82

lao-tze's tao-teh-king.

,j' 1118,

with

J^

s/iz7i^

769, loss

s/nVi^ 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

872, {te) to obtain


53. (^^z^)

tad

867, reason,

^che 38, the one,

tad" 867, reason


.l'///,

^ ^ ^
]^^

<^>'z2

he [does].

5m'
.i^z^

807.
717,
is

(7^5/;/)

[When]

faith

not

1093, also

^^ Az<
y^ yiu

1014, sufficient,

^^^z 1082, indeed,


1113, he will receive

^^'^^.

554.

he enjoys

teh^ 872, (/^) to obtain

^
.cJii 53.

.i^" 717,
52>/'

not

(^^z?)

he [does].

'j^

807, {hsin) faith.

fung
,yii 1
1

938,
18,

[Who]
fies

identi-

himself

with

teh^ 871, (/^) virtue,

^
"^
4^
15}

^^-879.
'rh' 721,

,che 38, the one,


teh^ 871, (Z^) virtue
>'z'/s,

5/^^7^,

708,

j>

Chapter 24

1093, also

^~-" 836.

^oh^ 554,

he enjoys

"^^

^c7iang 22,

teh^ 872, {/^) to obtain

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

shih^ 769, loss,


,<:/?<?

fhi

one

38, the

one

,/w 717, not

(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

,pu 717, not


207,

,yu

1 1

18.

fT* /zzV

[hsin^) walks

Jg /o'
-

867, Reason,

/5^" 103 1, {t2u)


<:/z/^//'

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"

762, (55/5) asserting

Yy ^^ J^ ^&
^2-

an excressence Jiing 207, [hshig) in the system ^ o zt//i, 1065, beings


<:/zz''

^^

,che

I'i,

one

//z^/z^ 259, [ho) are likely


1X7/'

./ 717, not
,cha7ig 23, can shine/'

1063, to detest
53. {izii)

^^

''^'^""

them.

g
i^g*

/s^"

03 1, {tzu)

self-

^
^ y^

^z/ 434, Therefore


'j'/V^

l^/<^,

122.

approving

,c/i^'

38,

one

5^ rg /rto'
she

1 1 13,

[who] has

867, reason
38, the

5^
J^
o

,^

1059, has not

one

,kimg- 460, merit.


/s^-" 1 03 1,

,tu 717, does not


V/z'z^

self-

^
^^ y^

^
TJj^

94,

dwell

[rely

on

,<://m^ 405, praising

>^' 1079, indeed.

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,
>

'4- shih^ 768,


'ZC.7/

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.

hiien 231, the mysterious.


I.

"pT

'k'o 425, It
'/

can

L/
is

278, thereby

/jB*

jyz"?^

1 1

13,

There
being

^^ jvei 1047,
ljbhlztu/i^ 1065,

become

VH Invini 269, '^


^*^
4*^

^^ .ifV^w 897,
"T^
hid' iS^{hsia)
pletely.

containg everything Fj^ ch'cmg 77, {cheng) com,s/<f

the world's

-^ 'wM 605,
g

mother.

799, [Jisieyi) Before

^P
|Hh

/zVw 897, heaven


^z
'

879,

and earth
it

^^ '^Ju ^n
ex-

^zt^/^

1060, I
719, not
53,

,c/i2

know

&i

^sliaytg 742, {shej2g)


ists.
/^;7/,

^
*~~o

Ji
!

^ch'i 342, its

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)

yuch, II 30, [and]

call [it]

^S///, 921, Alone


H|^/ao' 767, Reason.

j^

lih^

538,

it

stands

Wrt 'rh 719, (^rr) and


(Chapter

HS
25.)

ch'iang 366, Constrained

TRANSLITERATION.
zvei 1047, to

185

make

4^
o

/a' 839, great.

^2

ming

600, a

name
it

^^"^^'"41.
th
[it]

(J")

^2, M^*

53' (^^") ^or


1

^cJumg\o^,{tsung)

[in the ^^^


\

Pj
^^

yueh^

130 [I] call

^*
pL]

'jm

1 1

13,

there are

/a' 839, the great.

5/^///.

708, (55/V) four

^
Fj

ta' 839,

The

great

"^;^ ^a' 839, greatnesses, o

yueh^

1 1

30, I call

ml

^'r/z

719, {err)

and

?^^ shV

764, the evasive.

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

'J^^^ ii37i the far.

yih, 1095, as

'yuen 11 37,

The

far

^Bf ,yen

1082, there.

yueh,

1 1

30, I call

jf^ 'fan

126, the reverting.


iV

^yaw 286, (yV)


./rt 123,

Man

IV.

^^p
[it is

follows

^j^ ^w'
^"^
/'ao'

434, 867,

For

said]

Reason

^ ^
^-^
o ^|r

tV 879. earth.

tV

879.

Earth

-^
o ^f?

^a' 839, [is] great.

^/"a 123, follows

/'zV 897,
/a' 839,

Heaven
great.

^fr /zVw 897, heaven.


,/Vt'w

^ ^ ^
y^

[is]

897,

Heaven

o
tV 879, Earth
/a' 839,
[is] great.

^4^ ^_/a 123, follows

V^

^ao' 867, reason.


/ao' 867,

o
jjuang 1043, Royalty
j>77i,

J^
/5
25.)

Reason

/m

1093, (jv^A) [is] also

f*^-

^^3' follows

(Chapter

1 86

lao-tze's tao-teh-king.
the self

tsz'' 1 03

1,

{tzic)

^^

^chtmg
>//, 293,

106,

[in his] all

^7^ Ja7i

285, like.

P
_
,

(yz7z)

day

'j^ y^z^

207, [Jising) walks

^
""*

'^2

879.

/^>

,:pti

717, not

V/^' 721,

/z5i5, departs from

+ shih^

768,

[>

Chapter

26.

^
2
ift

^
"^

tsz' 1030, (/^z^) the

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

^P chmig' 108, ^^ J^ ,ze/// 1047, is

{t sting)

The

fizvan 474, sights,

heavy
:|ph J'^w' 1090, he calmly

^^
?f^

^cJi'mg 407, of the light


,>^aw 317, {ken) the root.
/5?Vz^' 994, {chu7g)
,

^
^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]

,chiim 418, the master.

1^ ^^
shi 762,
(55//)

r<:'a;z'

the ten thou-

sand

^g
Therefore
{shetig)

shang
.^>'""

772, [cheng) charlots

shan^ p^ 5/zaw^'

773,

the

holy

Ji Jan

286, (y^)

man

^ rt ^
ffl]

53. (^^z^) of.

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,

too light for


)

^
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^

4oy, being too light,

3^

z^z/

1059, have
183, [hsia)

no
blemish

/5f/z,

956, then will


769,
20,

j^

/t/a

^^
o

s/zz'/t,

he lose
(c/z^/z)

^m
his vas-

/s^'/z,

959, [and] error.

gch'cin
^/sao'
*^^
HiJ
/irf/?,

sals

954,

being too restless,

^^ s/ian' 752, Good ^T ^/z/' 338, counters

^
"
'

956, then will


769,

5H

ti^z^

1059,

have no
[chou) counting

^^
53^*

5/t//!,

he lose

c/zVz^ 51,

,:/zz

418, mastership [the

tseh^ 960,

bamboo
Good

slips.

throne],

sB shayi'

752,

^
*~*

RH
ti'

/z

'

676, lockers
1059,

879.

oBt
'r/i'

z<7z^

have no

721,

4-* shih^ 768,

Chapter

27.

H^
o

fizvaji 472, bolts [and]


386, keys,

^/'sY/z.987. /^3
jchayin- 22,
J

*^ chieji'
Py
^j\

\7-h 719, (<?rr)


^fiu 717,
7c'o 425,

and

not

3^5 'kHao 374, Skill's


ffl

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

Jii^^g 207, {hsitig) walkers

rchapters 26-27.)

88

LAO-TZE
have no

TAO-TEH-KING.

^^ ^wu 1059, j^ shang n 17,


j'o/t, 1 1

gj^ ku'

434, for
1059, there
is

']'J2,

(skeng) rope [and] {yuek) string,

|B^.^"
3^^/iV'

no

349, outcast

on
/^S

/r/f 719, {err)


,/?/ 1059, not

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,

805, (kst) concealed

miyig 599, enlightenment.

s/n' 762, {ssii)

III.

Therefore

J^
=^, sha7ig'
IV

/cz/'

434,

Therefore

773,

{shejig)

the

^fe
il

5/ia' 752, the

good

holy

.yaw 286, (yVw)

man

^ya;z 286, (y<?w)

man,

^p
^fe

chaiig 740, always


.s/^aw' 752, in

^^ V/^e' 38,
^^
^fe
;

the one,

goodness

.i^" 717- the not-

"^^cliiii 415, saves


71

s//a' 752,

good

^yaw 286

{jc7i)

men

71

Jayi 286, (y^w)


.^/* 53.

man

WW ^w'
4Ht tvu

434, for

j^
is

{^^")

ot

1059, there

no

sfe
71

t/i'z

'

349, outcast

is the instructor '^^^ ^" '7C\ ./" 717-

^fH

.5'^'

758.

(-s^w)

^ya 286 [jcn) man.


o

^E
fs.

5/^a;^' 752,

good

^^
^B
^-JT

chatig 740, Always


5//a;z' 752, in

Jixn 286, {jen) man,

goodness

i:/^^'

415,

he saves

^^ V/// 38, the one, r^ 5/zaw' 752, the good


y^ ^y?;?
286, {jen)

^ftzt/z^/;, 1065, things,

man

(Chapter

27.)

TRANSLITERATION.

i8g
126,

.c^ii 53.

{tzu) of,

^ /aw
the cap-

Returning

to

^
^^
^^
Pfp

^^ o

,tsz'

1027 {Vzu)
717.

is

^:P'o/i 710, simplicity.

ital.
.i^^^

[Who] not

kzvei' 484, esteems


,c/^V 342, his

j^.c/n53 [Who] knows


^^.<:/'/342, his

,5///

758, {ssu) instructor.

^wjiy [Who]

not

ff^Jiiuti^ 214,

{/isz'un^)

man
[and]

^^ w^az" 619, loves ^^ c/zV 342, his

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)

to' 839. greatly

J^
>g.

,7/zz

589,

is

bewildered.

^.4:7 34 1,

(/z5z) valley.

5/z/' 762, (55Z/)

This

J^ ^tf^z

1047,

Being
)

gS

zf^e" 1054, is called

^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,

740, the eternal


(/^')

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;

480, [and] returns


18, to

,yu

1 1

[the state of]

(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

,ch'i 342, his

.<:/zV

342, his
1

jj i^z" 706, whiteness,

^^^^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

Jiet 21%, blackness,

^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^,

767, model. 1047,

y^

jZi/^V

Being

^ ^

-f

Ma
'/^w

183, iksza)

(world's

453, vale.

^zt/fV

1047,

Being

h% kia' 183, {/isi'a)

^
^gt

/^/a- 183.

(/ma)

(world's

z^ shih^']6'j,
4^^

model,

'>^z^

453. vale,

j:7iang 740, the eternal


if^Zr,

^r

chang 740

the eternal

jf^

871,

(/^)

virtue

^!
T^

^^A, 871, (/^) virtue

^
E^

.i^z^

717- not
(/^) is

V/a/ 612, then

T^/V/i^ 872,

faulty.

o jf^ ^1/

151,

He

reverts

J^ ^W

tsu 1014,
^y^^ 151,

suflSces.

He

reverts

-fezf f?V,

480, [and] returns


to

^^
^5^
28.)

kzvei. 480,
,>'?V 1 1

[and] returns

^^5^ ^yii 1 1 18,

18, to

(Chapter

TRANSLITERATION.
*p,i^V^
710, simplicity.

191

^
if

^r
V/^'

879.

^
^IJ

.f^^ 710. Simplicity

"^

721
768,

'san 724, being scattered,


^5e'//,

-p s/u7i^
-^ 'km

Chapter 29

956, {tse) he then will

413,

jvei 1047,
^^<^''^'^''

make

^
The

,c>^a?/^ 22.

349. vessels [of usefulness].

^sMfi^r'

^
^
Hap
^

jx>u 1059, Notzvdi 1047, doing.


I.

773,

{s/ien^)

holy

J^Jan

286,

(y^-zz)

man

^Pjyw//^'

149, utilising

/.?z//^967, [chiafig]

[One

who]
1 1

is

going to

^^I'^'^^'SS. (^^) them,

^y^y'

39. desire

^Ij

/5^/z,

956, {tse) then will 1047,

.^ ?5'

10 10, (c/iw) to take

J^

^2x^/z

make [them]

,kzva?i 472, oflScers


27,

<;^ Chang J^-^m'


434,

[and] chiefs.

fj'^

^rh
zf?V

719, (^rr)

and

Therefore

1^

1047, to

make

J\^ta: 839, a great

J^ o
administration

chi 53,

(/^^^) it.

^Ij chV

g*^tfz^ 1060,
59, (t/7^)

-^ 2^
^^j\

717, does not

W.c7iie?i' 385, see

jlj,

.tr/zV

342,

him

llU

^-^o

428, injure [cut, hurt]

/fv.i^ 717, not.

^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.

jjft ,^^^ 737. {she7i) [is] a di


*

Bji^ ,c?i'id

loi,

(/swi

breathe

vine
cJi'i'

^S
"pT

349, vessel.

o coldly, "mr hivo' 1065, some

xf> ./" 717. Not


'k'o 425,

can

it

be

J^ gg
JoK

ch'iang 366, [are] strong


y^zt^o'

1065, Others

^
o

zvei 1047,

made,

^^,//z5ii,
/zz^'o'

[are] weak,

'fji 'j/ 1079, indeed.

1065,

some
[are

^g jt'// 1047,

[Who] makes it,

gF7.saz94i, succeed
_ o
filled

^^ V/e/ 38,
p^

the one,

^gR

/^tfo'

with a cargo] 1065, others

-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

'che 38, the

holy

yy^
5^z7e, 769, loses

Jan
c?i'u

286,

O^w) man abandons

;^^
.<^'''

445,

J2

53. (^^z^)

it.

^ ^

/t'

434, Therefore

o j^

^
Q

5>^aw 738, [shin) pleasures


V/z' 445,

abandons
[shen) extrava gance,

ivuh, 1065, of beings


259,

^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'

^jg^ 7izvo' 1065,

some

warmly

.Srt;z

723,

Chapter

30.

PIU o

229, {hsji) breathe

'^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,

1061, with wars.


I.

^
#W

,sha7ig 742, {sheng) grow


.>'^'^

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,

Vz^z^' 175, {hou) sequence 'o [after] jj^\pi' 692, surely

.i^ 717,

not

'^

'>'^'^

1 1 13.

are

J[^V 278,

with

jXj Jiiung 213 {hsiu?tg) bad

:^ .i^/^ 698,
y^
,Vien 897,

arms

ch'iang 366, strengthens

^
rj'jj

/""^^^ 634, ^p o
^/z^//'

harvests.

752, {shan)

The good

'che ^S,

one

.c/zV 342,

His

/r/z 7x9, [err)

and
[then he

^^shi'
jr-j^

764, (55) business

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,

{er}') jfjjl;?'/; 719,

and
not

^J .ching 403,

briars
(Chapter

^
30.)

zaufi, 1065, {zuii)

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

1065, [jvu) not

y^
ief

Un-

/a,

122,

haughty [bragging]

^^7' reason

^^

'/fezf

o 489, resolute,

&
f-\

V^ao
'z

953, soon

{err) but ffff x'^^ 719.

278, ends.

^
1^ ^&
"'

ix'm/z,

1665, {vju) not

^chiao 368, arrogant


'^2x/o 489, resolute,
/z-

879. 7^^'

rfff

V/i 719,

(^rr) but

[only

H!
,

'^''''

when]

;;j^ .i^^^7I7. not

-Jhe can
[it]

s;7^ 768.
>'^"^^'

Chapter 31

^^
.^i

^^^. 872, (/^)

"-*

^095.
22,

j^^ V o

278, avoid

.^^ ^chayig

'^r<70 489, resolute,

mT

-jg
/r/f

'jV^w

1086, Quelling
1061, war.

719 (frr) but


not

1^ 'wu

>^
5S

zfw/i, 1065,

ch'iang 366, violent.

^^ ,/
Afct
|I-l*
te/w/z,

142,

Even

1065, (z^)

Things

4^ fhia 351, excellent 1 ,t>ing 698, arms [are]


_ o /ys ./ 717. an un-

eh-wayig' 114, flourish


/5^/z.

H||

956, [and] then

BjdB

siang
.<^/i2

792, {hsiang) bliss

^^ Q

'lao 508,

they decay.
(if^z?)

^^
(Chapters

53. (^2^w)

among

H^

5/i2

'

762,

This

:gci c/iV 349, tools.


30-31.)

TRANSLITERATION.

195
an un-

Mjzvuh,

1065, (zt/w) [all] be259, [are] likely

^\

^i>u 717,

g^ /izfo.
^^ zf
yC.
2^'
.<^''"'

{hsiang) bliss ^||^ siajig 792,

1063, to detest
53' (^^")

^^
:|S.

(chi 53, {tzu)

among

them.

chT

349. tools,

j^ /jm' 434,
"/^
'ytu

Therefore

^^

,/<?V 136,

[and] not

1 1 13,

[who] has

Jg /ao' 867, reason, ^^ V/ze 38, the one,


/f^ ./
7171 iiot
94,

^J -^ V52'

.cr/izVm

418, a masterly

1030, (^^w)
53,
(^-s^w)

man

^
o

.<^/*

his

^chH'
/|>
lies

349, tools.

^S ^^ V/tw

dwells there [re-

,/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

only] yung' 1 149, he uses


,chi 53, (/^z?) them.
III.

^& film 437,


j]

while at home,

^
<|^
^fe

^5^^, 956, then

^* yfezf
"fx"
'^"^^

484,

he esteems
left.

^^'z^w

899,

Peace

1002, the
1

/aw' 853, [and] quietude


z<yf?V

^3
JE^

^'ww^'

149,

While using arms

^^

^^
fjfrt

1047, he

makes
[holds]

,:ping6g2>,

J^'shang
^.5/z/w^

741, high.
771,

H|J tseh, 956, then

(sheng) Victorious [he


is]

'^*

kTJuir 484, he esteems


1 1 15,

\r/t 719, (e-rr)

but

^^ >'2w'

the right.

^.//^7i7,

not

JjJ .^2*^^698,

aw V^7 586,
Arms
[are]

enjoys

[it]

V/i^' 38,

rjft \r/j 719, {err)

and

(Chapter 31)

196

LAO-TZE'S TAO-TEH-KING.

^^'^^'2586, [who] enjoys

^S^shi' yO^,

{ssii)

aSairs

.^>^

53. i^^^^) 38, the

it

[a victory]

^^ shayig'
o
jXj Jiiung

741,

we honor
left.

che

one

tso 1002, the


213,

e s7ir 762, {ssu) this [means] -^

^f

{hsiutig) In unpropitious

554. [he] likes


to kill

^h
'fpj

^'^^^''

764, (s5m) affairs 741,

^(^sJiah^ 731, {sah)

shang'
11

we honor

y^ ^ya
"y^ ,fu

286, {jen) people.


142,

/^ yz'u'
o

15, the right.

Now
[when] one
likes

|j^

,/'/V 689,

The

assistant

^^^^"

554.

shah, 731,

(5a/f) to kill

y^ fsiang 967, {chiang) .^ .chiiin 419, leader


/Q"
,<:/z

array

y^ ^/aw
^*
^IJ

286, (7V) people,

437, sits
to the left.

V/z(? 38,

the one,

'

yrl Vso 1002, o


I ^

/5^/z,

956, then he will

shang

741,

The

superior
)

y[>

,i^z/

717, not 425,

j^ /siang gdj,
f^
o
,chu 437, sits
1 1 15,

Pf

'>^'o

be able

\^
ij^

278, thereby 872,


(/^^)

/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*,

'shang 741, a superior


765, position

empire
)

^^^ shV
0

279, [a final particle]

^ij
j;;^

/s^//,

956, then

IV.

'/

278, according to

"g

/^2

391, In propitious
(Chapter

^J^

,sang 725, the funeral

31.

TRANSLITERATION.
7^*

197
Of holiness

jjj

520,

ceremony
is

s/it/ig' 773,
^^/f,

J^ 'ch'u 94,
"^
o

managed
it.

871, the virtue.

.chi 53, {tzu)


5-^a/z.

5^/rto' 867, Reason,


731, {sah)

2|^ 'C^
71

The

kill-

ing

i/aw 286, (7VW) of people


108, {tsung) multi-

^
i^
o

chayig 740, in
1057,
is

its

^^ ^^^Z47^^

eternal aspect,

un-

chu7ig^ ^^ '^^

tudes.

miyig 600, nameable.

^^
o

Vo 909, many
278, with

VA V

*P.i^'?^ 710, Simplicity


3JS
.5z^z"

^F

826, {shici)

though

,^eV668, sorrow

/]>

'siao 795, {shiao) insignifi-

^^^ .w^az

619, [and] lamentations


396,

^^ch'V

[we ought

XA^897.

to]

weep

J^
o

.tr/iz

53 (/z) for them.

^
E^

the
^^"^^^

/./a- 183.

(/^sm)

/]% ,/ 717, not


c/za' 45,

^^
y^
JLI

[When] In war
tt^ 'kan 312, dares
to

^sha7ig 771, {sheng) a victor

ch'an 20,
174,

{cJieii)
[it].

subjec

278, according to

X^Jieu
45^ iSang
725, the funeral

(/^oz^)

Princes

Ip^zi/aw^ 1043, [and] kings

HlM
]^^

^^ 5^'
V/z'z^

ceremony

^^
94,

*b/z,

296,

(7'^) if

must be treated
tt^

^
g^

nang

616, {netig) they can

.chi 53, {tzu) he.

o
//'

^Hp
o
879,

'^/z^M 755, {sJioti)

keep

it,

1^ zt/^'
Q^l
}

1040,

the ten thou-

sand
ivuh, 1065, {zuu) things
967,

lir .5aw 723

J*

shih^ 768,
'r/z'

Chapter

32.

H^ Jisiang

721

_^
/5^^"

{chiang) are going


of themselves

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
*

tr 879, [and] earth


^siayjg 790, (Jisiayig) tually

/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-

^^

'wzw 597, The people


603, will

^7

son
278.
f

why

^^L mo'
J2-

have none

yj^ ,^

717. there is

no

'^^^* 53'

(^^^^ ^^ their

y'^tai' 846, danger.

'^*' //w^' 546, o


{f\}

commanders,
III.

Irh 719
^5^"

[err) but

^
^,
^

i^/z"
1031,
{tzii)

681,

To

illustrate

of

them-

J^ ,c^w

418,

selves they will

J^^ao'
be

867,

righteous.

^
-pr
o

Reason's
,c//2

53,

(^-s-w)

y^tsaz"

941, being

^
/a "

'shi 761, (5sz^)

[When]

at

3l^A.897.
/"' 183. (/^)
1 1 12,

i^th,

*|jc:/f2' 59, creating order


'yi'u

r^i^^"^^*

1113,

[it

becomes]
the

^f^.jym
III
j^f^ *-*

resembles

^^

rning 600,
600,

[
)

nameable.

,chzu'a?i 119, rivers

yarning *~^

[When] the nameable

/cz/,

453, [and] streams


53. (^^^^) [in their relation]
1

^^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

160, [and] the oceans,

tsz'' 1031, {tzu)

'ye 1079,

indeed.

^^.5/zaw^

771, {she.ig)

^
^^^^
/'^'879,

V/i^ 38, the

one
is

nS
^QJ
[

ch'iajig 366,
.^'^

mighty.

.5 723,

53.

[Who] knows

^
;35ii

.s/////.

768,

Chapter

33.

^sa7i 723,

/S ^^^" ''4. contentment ^^ V/ze 38, the one


^w' 148, is rich.

chang

22,

^
:j^

i^zV/z'

688.

To

discriminate

5S S^^'^^^^S
fy
^*
,

366,

[Who] dares
to act

teh, 871, virtue.


I.

.-^zw^ 207,
V/ze' 38,

{hsiyig)

[move]
the one

kn
Ji

,c?ii e,^,

[Who] knows

/Q
^

'j'z><

1 1 13,

has

Jmi

286, (/(?) others

Jn^ chV

61, will.

^^ :^

V/i^ 38, the one,


ir/zz"

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'

817, [shuo) position

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.

;r/z 719 {ej-r) yet


,/z< 717,

13,

has

/[\

not

536, force

T*^ zuayig 1044, perishes


(Chapters 32-33-)

200
'die 38, the

LAO-TZE'S TAO-TEH-KiNC.

one
{shou)
is

S^
long

^shang 742, {sheng)


yet

living,

sheu' 757,

lived [immortal].

^
JjrJ

ffrl .'r/^ 719, {err) '"''

.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

|7t| sz" 836.

^ fKang
^

ac-

^^^
A>

c Jiang 22,

quires,

^[>
.^

,^z< 717,

[but] not

ft 7a

289, Trust
its

^^ *^
periection.

jniyig 600, the

name

^
-J^

ck'zng 77, in

yQ

'yiu 11 13, [it] takes.

^^
^a' 839,

ngai' 619,

It

loves

The

great

'yang ^^ '^^
jg^

1072,

[and]
ishes

nour-

^^

/ao' 867 reason


128, is all-pervading

^^

zf^/z'

1040,

the ten thou-

sand
Z/z/7z,

^rj/aw'

^ ^
pT
ytr

^1 o
jJJ

1065, (zf z/) things,

Jn'iyg, {hsi)
.c/^V 342, It

Oh!

v/^ 719. {^^^) yet


717, not

/i\ ,^M

'k'o 425,

can [be]

^
on
the

^zf^z 1047, act as

'tso 1002,

on the

left

~f> V/zz^ 87, [their] owner.

^^ yiu'

1 1 15,

[and]

-H *6^ zfaw' f^
^/i!?''

right
1040,

the ten thou-

^^ chayig 740, ^K ^zf 1059,


z/

Always
has no

it

sand
-^Tjzz,
1

tfWl zf/f^ 1065, (tfw) things

139. desires.

*r3p

761, (55Z/) relying


53, (^^z^)
it,

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

/K 'siao 795, {hsiao) the small.


o

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.

rrtl '^r/^ 719, (^rr)

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

frt ^y^'^ 287

Benevolence

jS ^tffV 1047,
-^

^^/f,

871, virtue.

ta' 839, the great.


iT^Zi^,

67,

[Who]

takes hold of

-4^

to' 839, the great

..,..,,-,,
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

1044, goes [to him]. 1044, [It] goes

^^ ^chimg
'

106, {tsung) to the

^h'waag

y^ .^" ^i
jC
o rt^ ^'

717. iiot

Fm

'^r/f

719, (^rr)

and

^zt/<rV

1047, acts as

/}\ ./ 717. not

tcC 839, the great.

^K /zz'
o

161,

is

injured.

434, Therefore

i^ ,ngan
j^K.

620,

Contentment

H^

nayig 616, {neng) he can


(Chapters

^fing

701, peace,

34-35-)

202

LAO-TZE's TAO-TEH-KING.

5^ fai

'

848, rest [is there].

^
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^

'kzuo 490, the passing

P]

can be
exhausted

^k'o'

429, people
^J^(:/^z' 339,

It- 'c/n 56, {Izii)

make
)
>

stop.

m ^
H^
.

^^o' 867,
.cZ/z

Reason's

53, (^^/^)

^ ti'

879.

ch

71

98, going out of

mouth
"I-

^san 723,
shih^ 768,
///,
[>

PI

k'eu 331, {kou), the


i^a/z'

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

miyig 599, explanation.

j^b zvei 1053,


o

''^*^

TfiM 5/^2" 763, (55m)

[When]
looked at

M^ fsiang 967,
^^'^
;5sjji>'''^'

which]
1

[chiang) [That is going

.<^'^2

53. (^^)

it

^
Fi

,/z^ 717,

not
is

have the tendency] [j^hih^ 203, [hsi) to contract

W^
jj^

137, to desire [viz., to

^/5M

1 01 4,

enough
be precious.
listened

.<^'^

53. {i^ii) itself,

c/Vw' 385, to

jC^i^/' 692, surely

g^^ /mggo6, [When]

kii

435, assuredly

.<^>^"

53.

(^-2^^^)

to

it,

HM ^chafig 22,
(Chapters 35-36.)

has extended

TRANSLITERATION.

203

^y

.chi 53, {tzu) itself.

^
o

,cki 53, (^2m) itself.

jtsiang 967, {chiang) [That which] is going


iSfrjV'"'
1

II.

137. to desire

j^s/rz' 762, (55) This

^^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.

^' 435, assuredly

21^ ^Vm
MMy*^-^^-

294, {jou) 295,


(y^)

The
weak

tender
the

5S

ch'iangi66, [has] strength-

[and]

ened
'^'^""

21
jj^

53' (^^"^ itself.

^,s/za^
j^lj

771,

{sheng) con-

^^ -g^j'w'

Jtsiang 967, {chiang) [That which] is going


1

,kang

318, the stifE 366,

137, to desire 138, to ruin

^^ch'iang

[and]
strong.

the

feT

III.

kL, o

.^'^"'

53' (^-^"^ itself,

^
/]>
has

,_y

1 1

19,

[As] the fish

ijjj^/z' 692, surely

.i^ 717.

not

j5| ku' 435, assuredly

pT'^'o

425, should

fe

^
o

//zw^^'

205,

{hsing) raised

TjO* t'o 914, escape

^chi 53, (/"^m) itself.

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

53, (/^i<) itself.

^|J/z*52i, sharp

ij/\J>i' 692, surely

;^^ ^ 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,

the ten thou{zuti)

J\^ Jan

286, {jen) to the peopie.

^1

zt^w/z,

things

J[^ fsiang

967, {^Chiang) will


(/^zif)

|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^

ching' 76, the government.

71^ /si'ang

967, [c/nang) will

^^ ^*
4fflE

tao' 867,

Reason
is

^
^1^

^/za' 17, pacify


.'^>^*

^chang 740,
i^<^'?<

53. (^^2?)

them

always

1059. non1047, action,

^
^^

V 278, by

"^
Q
ffj]

4te6 ^zvzi 1059, the un^zt^-^/

jning

600,

nameable

'/''^^

719. {err)

and

^^ ]^

^Z/z/

1059, nothing
>ff

,i^z^

717, [remains] un-

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

616, (;/^^) they can

;^|^ ./^, 710, simplicity

(Chapters 36-37.)

TRANSLITERATION.
yt\ 1093, in

205

/J\\
tjfi^

turn

^tsiaug 967, [chiang) will


[afford]

'shang

741, Superior
(/'^)

7Y^ yp.i^7i7.
^^jyw'
1 1

not

^^^^/z, 871,

virtue

37, to desire [to lust].

yq> ,iiu 717, is

un-

[There being] no ^f> ,/ 717.


i^jjfyii' 1 137. desire,

:^^/<./i^ 871, {te) virtue.

^^shr

762 (55w)
^

>

Therefore

PJ

278, thereby

^^ tsmg' 994, "^


-^^
9?^ /'zWz 897,

{ching) there
rest.
)

is

/H*

'j7

1 1

13,

it

has

[Then]
the

^^

teJi

S71 Ue) virtue.


183, (ksta) Inferior

^T^ Ma'

183, [hst'a)

world

o ^K^ /'

jU^

/sia?ig 967, {chiang) will


^5^"
1

^/^/r,

871

(i-c)

virtue

f^

03 1,

(i'^z^)

be

self-

^>

,^ 717, not

^iS^ting' 905

'^S

{che?2g) enraptured.

^Q^shzVi^ 769, loses

i^^teh, 871,

(/^)

virtue,

'^^s/n' 762

(5.SZ/)

therefore

K ^/a
T^
|g

183'

(/isz'a)

the latter
^IfH'zf?^ 1059,
it

/'zVw 690, part.

has no
virtue.

1^^ //?, 871


o
^z' 879.
l-

(z*^)

'ska/ig y^i, Superior


teJi^

,5a 723,
j>

^S^
Chapter
a
38.

871, {te) virtue

4-s/!//!, 768,

4nH

.z^'

1059,

is

non-

^^a/z,

647,
.

^i

^zf^V 1047, action.

fihatig 11,

hVl \rh Jig, {err)


4ni zvu 1059,
it

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.

"T** 7n'a' 183, (/z5za) Inferior

'shayig 741, Superior

l^^/^/z. 871,

{iS)

virtue

w7z"52o, propriety

^i ^zf/z" 1047,
J^
tm
/Q

is

acting

^
^
"

^zf 1047,

is

acting

^chi 53, {tzu) itself,

^chi 53, (/^) itself


\r/z 719, (^rr)

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.

'shayig 741, Superior

tseh, 956, (/5^)


it

Then

4~
Se,

^yaw 287, (^V^O benevolence


juy/e*

^M ^Jang 290,
^^ j^z"
nn
\P}

stretches

1047,

is

acting
itself

678, (^d-z) its


719, (<?rr)

arm

^
hW

'chi 53,
'

(/^-i/)

'rh

and

rh

719, (^rr) but

J^^W
.t/i2

291. [Jcng) enforces


(^2'2^)
it.

jffi ivu 1059, not

^^
]J^

53i

rj V

278, thereby
/^z^'

Ill

434, Therefore
769,

^^J^^i
j-

1047, pretends.
^b
II.

5/zz7z,

when one

loses

'shang 741, Superior


280, righteousness
[jus-

1^ /ao'
1^
IX?

867, reason

^^z'

^^
">^

rffi '/7z 719, (<?rr)

and
then [there
is]

tice]
^zt'/i

1^

1047,

is

acting

*^

heti'

175

(/zoz/)

,c/iz

53, (/2?^) itself

^^ teh, 871,
'y^
shih^

(^^) virtue.

rfrj \r,^ 719, (^rr)

but

'j(i(^,

One

loses

P&

'^zw II

1 3,

has

i^ teh^ 871,
WW
(Chapter
38.)

(^^) virtue,

VA V

278, thereby

'^rA 719, {err)

and

TRANSLITERATION.

207
knowledge
[is]

f^ heu' 175, [hou) then [there '^ is] ^T^Jan 287, {Jen) benevoo
lence.
5/^^7^,

77. ^i^^^'^^^^, "^'^-^

^^ V/i^' 38,
^=J,

that

769, 287,

One

loses

i^
"^^

tao' 867, reason


,c/iz

A~^ *^ ^jan
fj^

(y^w) benevolence

'^^

53, (/^w) in its

'r/i 719, (i-rr)

and

3
fjjj

hzva

239, [mere]

flo^

^J heu'
^^z"'

175, (//oz<) then [there

\r/z 719, (rrr)


1 1

and

280, righteousness.

j^ ^j

20,

ignorance

'y^sJiih^ 769,

One

loses

^^ ?'
lyj

280, righteousness 719, (^r?-)

^P

'5/zz

761, (55) beginning.

V/i

and
5/z2' 762, {ssii)

Jp
o

^^z^' 175, (//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,

wM Vz 520, propriety's ^r 'che 38, things [are]

organiser

[man

of

affairs]

ch'u 94, dwells


jff^ .c/zV 342, in
its

^
j

.chung- 106, {tsung) loyalty


807, [hsin) [and] faith
[tzii)

^^ sin'

f^f

/z^z/'

176

(/zozz)

solidity

,cfn

^-i,

in their

^\
^^
^[^

,_^z/

717, [and] not 437. abides

m^ :Po'

705. attenuation

.c/z/z

Fffj \;'/z 719, (^rr)

and

,ch'i 342, in its

"^r hvan'
.^^""

570, disorder

ym
J^
begin;

/<?' 705,

externality,

53. (^^^) in its j^ '^ 'shell 756, {shou)

V/z'zz

94,

He

dwells

nine

j^ ^^
-S'
38.)

.^r/z'z

its 342, in i

R|J /5'zWz 98 i(<:/zzt'zz) premature


(Chapter

/zz7z.

769, fruit,

2o8
/T\ ,fu 717, not

lao-tze's tao-teh-king.

5c
;^B
,<:/z

/'zVw 897,

Heaven

437, abides

^^teh,

872, [te) attained

y.

.cAV 342, in
/^^t/a

its

firt

yi^ 1095, unity,

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

^.Mi /^^^ 872, '*

attained

'ts'z

1034, (/^) the former.

"

yi 1095, unity,
^

I^ V 278,

thereby
it is

j^ning 637,
^ti'
879.
jprtj ^.s/zaw

peaceful.

737, {sheyi) Spirit


(/^)

,5a7? 723,

^^teh^
Chapter
39.

872,

attained

-f- shih, 768,

_yz\

1095, unity,

13/

278, thereby
it is

~^

<cha7ig 22,

^^ y^'w^ 543,
o

mental.

"^^

'ku 453, Valleys


/^/z,

jj
j?fc

/a/i, 123,

Law's

^a

872, [te) attained

"/aw 655, root.

m.^^ yi, 1095, unity,

J^Jf

278, thereby
1

^ ^ ^ n^
~^

SZ'/t,

802,

(/f5/)

^^L^yiyig

106, they arc filled

Of
.r/iz

old

53, (/^z/)

mzL'dn
those who tained
at-

1040,

The

ten thou-

sand
^e/z.

872,

{tc)

i^

zi7^/;,

1065, (zi'w) things


(/'^)

jz' 1095, unity


the ones [are]

^M

/r/f,

872,

attained

^^ V/ze' 38,

____y/, 1095, unity,

(Chapters 38-39-)

TRANSLITERATION.

209

l^

V278, thereby

:^^z'879, Earth,
J{{c

,s/mn^ 742, {shen^) they have life. heu 174, (/eo?/) Princes

zvu 1059, were


278, thereby

it

not

]^^ V

"T* ,^^??^ 1043. [and] kings

-^Jiin^ezy,
o

^
o

steady,

^^y^,

872, (/^) attained

Tl^Amw^
^l^^

967,

{Chiang)

it

yi,
j^
V

1095, unity,

n uug

422,

presumably

278, thereby 1047, they

Jai2i, ^^ o
_^

break down.

,ze^/z

become
)

jifp ^5/^a 737, (s/z^w) Spirits

5CA-897.
jg<:/m^'

^,^

^^jvu

1059, are they not

jt^V278, thereby
75, (r//^w^)

stand-

^^J^^^S'

5'\3>

mental,

^,<:/eV342, That which

TJ^ /5zaw^

967, {Chiang-) they

^^/!z'

58.

produces
ilJi>

fff/

^^-'^^

422,

presumably

.<^'^'

53. {^2u)

it

^g^hieh,
1095, [is] unity,

195, {hsieh) give out

*>^z;

^'^^^
'>'^

453. Valleys,

1079. indeed.

^^J^ii

1059,

were they not

1^

278, thereby

^
31^
Jiy,

/'?V;/

897.

Heaven,
it

,yiy2g

106, filled,

,t^^z<

1059, were

not

,j^ /^m?;^ 967,


jgw
'k'ilng 422,
c/zzV//,

{Chiang) they

'z

278, thereby 995. (^/^) clear,

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

lieh^ 531, crack.

^^^^f^^ 1059, were they not


(Chapter
39.)

2IO
IJI

LAO-TZE
H
278, thereby

TAO-TEH-KING.

\A
K'
._:

'i

278,

upon
[hsia) the low

/fe jshang 742, {sheng) hav-

/zza' 183,

"o
^^*^

ing

life,

Ij^ jtsiang

967, {chiayig) they

^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

174, (/fO) Princes

r^
OTu

zvang
,tt/M

1043, [and] kings

174, {kou) Princes

1059,

were they not

~p

iva72g 1043, [and] kings


Z^^" 103 1,
^^'^z"
(Z'^zi^)

^A

278, thereby
75,

Q
the standard,

themselves

rZtaw^' Jp '^q
j?jj

(c/z^^)

g^
JjJ
_

1054, call

\r/z 719, {err)


/^zt//z

but

.>^z^

43i. orphans.

&
'^*

'

484,

esteemed themselves

^
ij^j^

'-^z^^ 467.

widowers,

^^

./?;ao

324, [their] high, 967, {Chiang) they

"7^ .fu

717, [and] un-

/5za^

^ 'k'iing 422,
J^//zw^'446,

would presumably

^
rH*.

'^ 453- worthies.


'ts'z'

1034,

{tzii)

[Is]

this

[because]
fall.
,<:/eV

342, they

L/- V 278, from


IV.

B^

tsz'eft'

979, {chieyi) the

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^

./t7 136, [Is

not so

^zf^V 1047, take

3^ Jiu 224,
[their]
jfc^
root.
/fz^'

[query]

655,

(fen)

.^ao 324,

The

high
(Chapter

434, Therefore

39.)

TRANSLITERATION.
chV
'

2II
867.
53, {tzu)

58, {chih) let

^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]

joh, 295, (y/)


V;^/38, that
tao''

Weakness

.^

.<:/iV 39,

a carriage [wheel].
[Unities] do not

^
;^

[is]

./z' 717.
1

867,

-g^ j'
/z<'

137, desire

563, to be respected, 563, [and] respected

^
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

879, [and] earth

^^^^'

553. to be let
553. [and] let

^^^o

^^xvd7i' 1040, [and] the ten thousand j^j, v^zviih^ 1065, (t.'2^) things

5P .y^' 297, like /^ 766, a stone.


s/izy^,

^.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

,sha?ig 742, {sheng)


.^'rt 1

_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.

'^ hia' 183,


"Ij^shr 762,
Chapter
41.

(>^5za)

An

inferior

s^" 836,
768,

(55Z/)

scholar

^shzVi,
-..m^yz/i^

^^z^a
^45.

1041, {zven) listening to

1095,
22,

=^

Chang

2P ta& 869, reason ^/a' 839, greatly

M
1^

^
/'z^'^^ 933. Identity
z'

5mo'

795, {hsiao) ridicules


{izu)
it.

^.^^iiSl.

281,

and non-identity.
I.

^
..^

.i^w 717.

[If]

not
ridi
[it],

}^shang

741,

^^siao'
superior

795,

(/mao) he
culed
will]

-*5/^2' 762, {ssu) scholar

^,i^
^j^/sw

717,
1

[it

not

p3>^^^
Jg^ao'

01 4, could

104 1, {zuen) listening


to [or,

hearing of]

867, reason.

jy V278,

thus

^fih'in 402,

he

is

strenuous

tvei 1047, to

be regarded as

jj^,r>^ 719, {err) and

tao' 869, reason.


II.

^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

1041, {zven) listening

/^ 'JZM

II 13, says
53. (^^z5) that

867, reason,

.^'^*

-^i^joh^ 296, (y^) sometimes

^S[

fs'u7i 1020, keeps,

mened
tao' 869,

Igg ,w/w^ 599, Those enlight-

by reason

^^/oA,

296, [je)

sometimes
[it].

^^j'o/i, 296, (7V) resemble

"^

^va7ig 1044, loses

^^e'i'
41.)

587, the dark.

(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

"T^Joh, 296, {ye) resemble


Jg^'z//' 926, the retreating.
_
^

,ching 73, chastity


296,
1

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*

512, the rugged.

zvu 1059, has no


.>'"
ta'
1 1 19.

'shayig 741,

The high

^/^/^,

871, {te) in virtue

^fcyo/z, 296, {je) resemble

P^ o ^^ :^
P^

corner. greatest

839

The

chT

349, vessel

^j^'hu
o

453, a valley. 839,

'zfa/7 1038,

not yet

is

^ /a'

The

perfect

^ ^o
^7^

ch'ang
/a' 839,

77,

[c/iefig)

com-

pleted.

jfl ^o' 706, in whiteness

The

greatest

^*
^^joh^
ic^^, {je)

,>7
.///

100,

sound

are likely

<^
o

^*
;?<'

176, (7/5/) is void

299, to be put to

shame.

J^ 'kzt'afig- 478,
^^teJi^ 871,

The broadest
virtue

^^ o
^^
SuE.

.s//?>/^

{sheng) of 771, speech [voice, harmony].

37^^ ta' 839.


(/^) in

The

greatest

si'ang' 792, (//s/a;^^)


zt'/^

form

^^j'o/i, 296, (7V) resemble

1059, has

no

it^ 7^7, the not-

J^ ^tsu 1014, sufficient. o ^& c>^zVw' 386, Firmly

j^
^g

king

206, [hsifig) shape.


III.

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

*_

,saw 723, trinity. ,saw 723, Trinity

o
'zvei 1052,

exactly

-^^^

^jk
^fe
"^I

tao' 867, reason [that]


shayi' T-^i,

^f> ^shdng 742,

can

Jga z^^w' 1040,

{sheng) produces the ten thou-

sand
tat' 845, give
'ts'ie

^A*
o

t/z<A,

1065, (zi/w) things.

n
t|&

974 {chHeh) and


77,

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,
\

r?r| W-Zt 719, (^rr)

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 ^^
!"

/ao' 867, Reason's


240, transformation,

nj V 278,

thereby

'tf^ /tzf a'

^ jt/// 1047,

makes [them]
harmonious

^Jji./zzfo 254, {ho)


tao' 867,

Reason
11.

-^ ^sha?ig
^yi'
o

742,

[sJieng) pro-

^/aw 286, (76/)


)

duces
1095, unity.

^^
.
,

'^
Bff

"^

/^"* 53. (^^'^)


5?^'

yi' 1095, Unity


^^1^ ^sha7ig 742,
^ 'r/z'

817, {shuo) that

which

{shejig) pro-

5E.
.L,J

z^7/'

1063,

is

detested,
is

duces
721,
(^v-;-)

duality.

P'ffi .zcrV

1052, exactly

_ 'r/g'

721, (^rr) Duality

355J

.-^/^

431, [to be] orphans,

(Chapters 41-42

TRANSLITERATION.

215
I

^^'kzaa
/f>

467,

widowers

^
/2. o

'w^o 627,

'/ 717, [and] uny^ z^

^IJC j/' 1093, also

^^ o
"H

453, worthies.

^^c/imo'
'^^^^'

372, teach
it.

fnj V/^ 719, {err) Yet

53. (^^?^)

,^^
,kung

1043, kings

^
^
r^

5M fJ^'i<^^^g 366,
J^/m;;^
525,

The
[and]

strong
aggres-

459, [and] lords

JL^ V

278, thereby

^^ V//^ ^*
o /|n .^?^
^

sive
38,

ones

,zfez 1047, take [it]

717,

do not
{/^)

i^.ch'ing
|5S[ ^z^' 434.

76,

(rZr^w^)

[for their] titles.

^^/"^/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

'/''^^

719. {err) but

278, thereby

^Q^j'z

'

1092, [there
259,

^^
^

zuei 1047,

make

[viz., ex-

pound]

5)5

y^zx^o'

Sometimes

^Jjc/^zao' 372, the doctrine's

^^J7'

1092,

you gain
it

^fu'
*

i^y,

father

[founda-

tion].

j^
jl^
r-?t

,<^>^z

53. (^^?5)

',r/i

719, (^rr) but

^
|7LJ
-f-

'^^

879.

5z^ 829, [there is] loss.


III.

sz" 836,
.9/iz7z,

708,

Chapter 43

/\^ Jan

286, {jen)
53. (^-^5)

^
j5|f

Of others
.^/^^'
(

^^^ ,san 723,

:^ .^/mw^
which

22,

sii'

817, (s/i/zo) that


is

(^
^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^^)

'^^yi, 1092, advantage,

^
?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.]

64, (rZ!z7z) gallops


80,

{tzu)

ff8v/zV;z^

*^

(i^zw^)

courses over
]

c/zzao' ^^ ^

372, doctrine,

5^ fieyi 897,

,t^w

1059, the not-

T
21
^^

^"^' ^83, (/^^^)


.<^'^"'

^odd's

.^^^'^1047.

[doing's
[gen.]

53. (^^^)

j2,
most

'^''"'

53.

(^^^^)

<:Zrz

'

60, {chih)

^^j7,
g

1092, advantage

chien^ 380, hard.

^P

f'ien 897,
/z/a' 183,

in the

world
(/z5za)

4H
'**

'

2t/M

1059,
1 1 13,

The

not having [material]

^ 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.

ivu 1059, the im-

rM

fhien 381, penetrable.


III.

^
~p
pg

/Z-'

879.

plj 5^" 836,


s/zz7z,

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

4ffi zuu 1059, the not-

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]

^shayi 735, {shen)

^"

Art

,<:/it

53,

{chih)

[One who] knows

shu
^ts'in

780,

which

P? /5z^ 1014, contentment


?

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

Ari.c/zz 53, {chih) ^^


|t 'chi 56,
(^^^i;^)

[One who] knows


to stop

/^^t'o'

256, treasure, 780,

when

^s/;z^

which
?

[is]

/f\

.i''"

717.

is

not

^^
o ;ja

/o 909, more
/^/s.

'J^^tai' 846, endangered.

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.

fing' 700, painful

^
s/zaw' 738, [shell)

//' 879,

Extreme

gg^^"836.
-4-
5A/'/j,

ngai' 619, fondness

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

Ur^ ts'ang 950, hoarding

fS
4^

^^''^'

^7^' virtue.
I.

|7A^/'

692, surely [brings]

/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

^f:^zen' 688, eloquence

^X ch'ueh, 448,
yung' ^^ '*

imperfect.

y^j'oh,

296, (y^)

seems

342, [But] its

pj^

no' 640,

stammering.
III.

1149, function [use,


utility]

./ 717. not
676,
839,
1

J^^tsao' 954, Motion


out.

@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^
:

Quietude {skeng) conquers

^ch'uyig 109, (/5z^w^)


.c/zV 342,

^\ijeh, 293,

heat.

^
^3
/f\

[But]

its

>^ y^ /.sVw^ 995,


^/^Vz^'
jS^zf^V
994,

{cJi'mg) Purity

ytmg'

149, function

'i^ 342, is

not

{ching) [and] clearness 1047, are

ch'iiing 420, exercised.

-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,

562, XN ^^ ,chang 22,


/z//2,

296, (y^)

seems
'j^
'ki'en 385,
1

To moderate

clumsy. Jlfj "^^^^ ^3'

^Ij^yuk,
(Chapters 45-46.)

137, desires.

TRANSLITERATION.
J^Tjvm' II 37, desire.

219

-i^ fien 897,

[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

-+*

/a' 839, greater


^yii 425,

tao' 867, reason,


f/^'^'o/^,

^^

than
not

irj

411, [people] curb

^
An

.i^ 717.

^^

'iseu 961, {Isou) race

,i://z

53, {chih) to

know

E^'wa

571, horses

JR

/s

1014, contentment 415,

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
(/'^)

tao' 867, reason,

/^,te/i, 872,

for gaining

Jung

303,

war

m
-*^

'wa

571, horses 742,

f\* ,shang

{sheng)
raised

are

AjT

^?<'

434,

Therefore
{chih)

IIJ^ ^yil 1 1 18, in

^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.

^yU II 18, than


.>^'o

425, to

(Chapter

46.)

220

lao-tze's TAO-TEH-KING.
knowledge

i5^
|jg
sz'^ 836.

,<:/zz

53, (c/zz7z)

Wra mi
)

589,

more and more


grows
little.

-p
J^

shi'/i,

768,

Chapter

47.

^? 's/zac 746,

ts'z'/i,

987,
22,
J

^^ fhang
Bs
j#
'jKM^w
1

shi' 762, (55Z/)


^

Therefore

^zVw' 387, Seeing


137, the distant.
I.

B sha^ig' j "^*^
K^Jdyi

773,

[sheng) the holy man

286, (j'Vw)

man

VTJ

._^M 717,

Not

^./7i7,
Jjj
,c^'w 98,
Jiu'

not

going out of

^^" /zzw^

207, {hsing) goes

J^
4fn

225, the door


53I

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

^fu 717, Not


chieyi' 385,

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,

719, [err) but

/ao' 867, reason.

1^Jtjk

[When] one

'*^/

citing 77, [cheyig) he completes.

.ir/t'z/

98, goes out

mi
^"^

589,
1

more and more

'jM^w

137, to the distance,

^ch'i 342,

one's
(Chapter
47.)

TRANSLITERATION.

221

^
[JCJ

ti'

879.

'9H ,tf w 1059,

He

does non-

sz- 836,
\

^
Chapter
ffj]

^z^fV 1047, doing,


'.''/^

4- shih^ 768,

719. (^^'') yet


1059, there
is

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

j^ j.veiio^'j, [Who] tW /ao' 867, reason

j/J V 278, he uses

SHt

zf w 1059, non764,
394'
(55?<)

jV/z 293, daily


'5//7Z

^^ shi
o
Pja*

'

diplomacy
[business]

829, he diminishes. Jg to H '-sww 829. He diminishes

l^chi'

When
using

'yiii 1 1 13,

"^

^chi 53, (/^^i) himself


1 1 14,

^as/zz*' 764, {ssu) diplomacy


^

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

non31l ^ zvu 1059, -"^


,

^z^eV 1047, doing.

(Chapter

48.)

222

lao-tze's TAO-TEH-KING.
^fe
^-'" 836.

5//a7z' 752, treat

^
Chapter
49.

^chi 53,
.i^z^

(^2^z<)

with goodness them.

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^

1060, I 1093, also 752, treat with

/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

5/za' 752, is good.

^P
)j]^\

chang

4S s/'
35: zvu

807, {hsin) The faithful

,s/w 806, {hsin) heart.

V/^/ 38, ones,


1060, I

I/^ V 278, In

^o/e. 707,

(/o) the hundred

1^

5/^' 810. [hsing) families


53. [t^u) their

^
J^
^^

sz' 807, {hsifi) treat faith fully


'^^"' 53-

(^^)

t^^m.

2: ../
)l]|V ,s/

'^'^ 7i7.

The un-

806, {hsin) heart

F^ sm'

807, {hsin) faithful

F^.J^^'i 1047, he finds


>|j\ ,5/

V/f^' 38,

ones

806,

{hsin) his heart.

own

^2V2l

1060, I

jz' 1093, also


^j[J\

-j^ shan'

752,

Good

M^ *"
^2.

5m'
'^''"

807, {hsin) treat faithfully


53(^^^'^

^y
^5*

V/t<?'

38,

ones

them.

zfz^ 1060, I

teh, 871, (/^) [For] virtue

(Chapter

49.)

TRANSLITERATION.

223

szn' 807. (hsin) is faithful.

^
^
,

^cki/ 358. all


./^az"

160. treats as children


53, (izu)

III.

.^'''

sMn^'

them.

773,

(sAen^-)

The

y^ .7w
/ji*
^!?2*'

286, (yV'w)

man
ti' 879,

941. lives

^F /'zVw 897, ^'' ^^

y||
)
.

'tt'M

1060,
^

in the

'^ hia:
o
|!||

z%i^ {hsia)

florid,

-V*

shz'h 768,

Chapter 50

iieh^ 890, cautiously.

fe^ ,cha7ig

-z-z^

f-^

^^^'^'

^90. so cautiously

M
;^

^^^'i" 484,

Esteem

,zt/^2

1047, dealing
\

,sM?ijr 742, life.

^AV897, '^ hia' 1%^, {hsia)


,/^zt/Kw

with
I.

(world.
universal-

^
4;

.r/i'z^

98,

Going forth

268,

He

^
,,.

ises
.<:/^'^

.^^'^"'^^ 742, (s/ien^) is life

342, his

^j'li' 299, coming

home
death.
1

i|j\ .^z 806, {?isin) heart. o

g"

^
^
21
"y*
o

'^^'

836, (ss2i)

is

^^^''^707.

(/o)

The hundred

,sMn^
_

742.

j^
^

sin^' 810. {hszn^) families


.c/^// 358, all

{shen^)
.^'^^

[ Life's
)

53, {tzu)

t^ /^^

919, pursuers
768, [in] ten

J^

c/iz^'

89. fix

upon [him]

5/^///,

^
J^

.c/zV 342, their

^
~"

'yi'u 1 1 13,

you have

"-^h 720, (d-rr) ears

.-^^w 723, three.


'<!'^^'

w'

607, [and] eyes.


773,

^ A

o
5/^a//^'

^
The

o
836. (55Z?)

{sken^) holy

Death's
.^^ 53. (^^^5)

,ya 286, {Jen)

man

'(l^ ^^ 919, pursuers

(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

gi^/zaw' 752, [Who] ably

,5aw 723, three.


286, (ye-w)
53.

^^sheh,
Of the peopie

750,

{she)

manages
his

^ ^
/^

A Jan
.<^>^*

(^^)

who from
their

^ ^
._
'f~J'

^sha7ig

742,

{sheftg)
life,

'che 38, the one,

Cjl ^sha7ig 742, {she?ig) life o fflfl tiing' 932, are moving
,t:^/

[^ Inh^
-_-

562,

(///)

[when] on

land h'ing 207, {hsing) he travels,

53,

(/'2z<)

to their

'^'^ ,/z^ 717, not

^
j|y,

'5^'

836, (5sw) death

^1^.

vrt' 1

128,

he meets

//' 879,

place,

^/[i sz" 837, (s5z^) the rhinoce-

o
/)[|\ j>'z'

1093, also

f^ o
-^^

'hu 224, [and] the tiger,

^^t-^sh^h^ 768, in

ten

"kju'

299,

[when]
soldiers,

coming

/^'yi'u

1 1

13,

you have

among

^^^chtin 419,
^[\
,:^ii

"^

,5a 723, three.


,_/>/,

717, not

^^
ipj

142,

Now

S^/z

'

675, [need he]

shun

./i(?

213,

what
?

W
o

V/zm, 355, arms


698, [and]
[^*?5)

n^ ku'
o

434, is the reason

-fc ,fing

weapons.
rhinoc-

j^
nl

278,

Because

R2 ^^"
^ffi
^z^:'?/

837,

The
eros

,<:/z'z

342, they

1059, has

no

^^

,sha?ig 742, {sheng) live

f^ su'

817, [shuo] place

where

^4^ ^ska??g 742, {sheng)

^
IM

life's

^[^

^/Vz^ 876, (/"oz^) to insert

fhi
/f^z^'

53, (/zz?)

^^
^^

^chH 342,
,-/zm/

its

176, (/fo) intensity

409, horn.

/taz*'

307,

Indeed
(Chapter

ri^ 'hu 224,


50.)

The

tiger

TRANSLITERATION,

225

^
f^

,tvu 1059, has


sic'

no

^
where
t^H
put

'yan^ 1072. To nurse


^^/!.87i, virtue.

817, {shuo) place

^
^^
-

ts'u' 1008, {ts'o) to

fh'i

10^2,

his

^g ^ao'
4f

867,

Reason
gives

/l^ V//o
o

34, {tsao) claws.

.^////^- 743, (5/^^^^^)

:^ 3^
Pjf

,////^ 698, Soldiers


^2X7<

1059,

have no

^^ ^/^/^,
.

^
o

life to
.^>^

53, i^^^i)

them

[living

871,

(/^'),

creatures] Virtue

^^'

817. (^/^..o) place


1

where

-^

,yu?i^

146, to let enter

^
^
--

.<^>^V342, their

^ ^ M^ ^
^ ^ ^ ^
,ju

'^'''^'^

^^' ^^''"^ ^^'^^^^

53. (^^)

them.

zc'/z,

yaw" 288,
142,

{je?i)

blades.

7j^ Jung o

1065, {^vll) Concrete things [reality] 206, {hsing) shape

^^ Ju

Now
what
is

.<^^53, (^^z^)

them.

jpT //c 213,

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,
'^^'

shi' 762, (.S5)

Therefore
has no [does not belong to]

a^z'

836, {sszi) death's

1040,
1065,

ii' 879, place,

^
~

[among] the ten thousand


(zt'z^)

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.

teh^ 871, (te) virtue.


<Ui

^^ ^,
"^
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
~/^

shuJi. 780, {sii)


,<:/iz

matures

^^

teh^ 871, {te)


^ virtue's

53, {tzu)

them

^S: 'yang
>^ kzver
;d^
'_/"z/

1072, rears

484, esteemableness,

^v^
142,

.<:/z2

53, (/^)

them

however,

5^
l^f wo'
603,

^/z^ 151, protects

no one

v^

,c/zz

53, (/-ew)
III.

them,

y'

.'^'^zz

53.

(^^z'^) it

-^^ ming'
o
rfft
'^r/i

601,

commands,

719, {err) but


740,

>M^ ,skang 742, {skeng) to give ^^ life to [them] rfft '^r/z 719, (^rr) but

^^

fhang
/52^"
( + ^:^.\

always

yf\

.^" 717. not


'ytu
1 1 13,

^
--1

IO3I
!

(/^z<) 0^1 self

^&
I

to

own,

Alt Jan
^"^^l

285,

they are spontaneous.

o
^S
rj^
^z^^V 1047, to
'^r/z

make [them]

so
/fez^'

X^
Al

434, Therefore

719, (^rr) but

i''^ tao' 867,

reason

/j^
i"^

.i^" 717.

not
(ssz'if)

r^

^shayig 743, {sheyig) gives


life to
,c/zz

)Kfc s/zz' 761,

to claim;

53,

(/'^z^)

them,

^
r?r|

ch'ang

i^j,

to raise

[them]

fm

/^/z^

871, (/^) [but] virtue

\rh 719,

(^rr) but

^^
V^

ch'iih^ 98, (/z5zV)

nurses

/J^

./" 717. not


to rule
(55zz) this

,i:/zz

53, (/f^w)

them,

^^
<21

cKajig
'^'^^^

27, raises

^gl Vsaz 941, o .S shV 762,

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

*^^ V/i' 721,

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

'sheu 755, {shou) he keeps


,c7zV 342, to his

^yuen 1134,

^ ^^
^fe*

-m:
/'zVw 897,
183, [hsia)
)

'wz/ 605,
;o' 606,

mother.

V
j

"T^ hia'
jyzw

[W>%en] the world

;^7

To

the end

S
_

1 1 13,

takes
(55w)
its

,5/za 735, (s/ien) of life [the body, the person]


,;pu 717,

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

//zV 342, his

^'^tin' 925, mouth

-102 '^^^ ^05> mother.


<:/zz'

BH /z"
.It,

676, [and] shuts


342, his 576,

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:

'ww 605, mother,

735, {shen) of life

228

LAO-TZE'S TAO-TEH-KING.

^
nM

,i>u 717,

not
is

^zf//z, 480, ^f "

[and] goes
to

home

^h ,c/izn 402,
Jz'ai 308,

troubled.

^
^

,c/zV 342, its

[Who] opens
his

BB ming
o

599, enlightenment

^f ,<:;eV342,

4K ^^?^ 5g
.z'

1059, does not

q
i^
o

"^rtm'

925, mouth,
(f/;z*)

277, surrender

>^.tsz' 964,

[and] meddies

'Ja. ,5/zaw 735, {shen) his person

jy^,c/eV 342, with

55c ^y^^^^
o

^7' * perdition.

^^s/n'

764, (552v) affairs,


{tsti?2^) in

^|^.9/z2' 762. {ssii)

This

^^^.chtotg 106,

the

g@
'p^

z^'^'z'

1053,

is

called

^j^^shdn

735, {she?i) of life

5z7z,

805, {7z5z) practising 740, the eternal.

^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^

599, enlightenment. 755, [shou)

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

chi?2g' 76, insight.

2S
o

chHang
1

366, strength.

J'^'S/ZZ 761, (55Z^) If

H3 jyz^w^'
JP^

149,

[Who] employ

Jfe-Vz^o 627,

,ch'i 342, its [i.e., reason's]

^^^c/nd' 360, in an insignificant

-yf^ Jzzvayig 478, light,

^^J^^^

285,

manner
have

wW

yz^ 151, [and] reverts

/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[]

^>^^'

738, (5>^fw) very

II 18, in

,/iii

227, (/zsm)

empty.

"^^JcC 839, the great

i-^" ^52,

To wear
(w^w) orna-

Jg/ao'

867, reason
it is

.tc^an 1041,

Jj^'zvei 1052,
s/iz

only

75'z 944, [and]


;

ments gaudy
colors

758, {ssii) assertion


{ss?i) this

iaz

'

846, to carry

ski" 762,
t^/z"

^Ij/z" 521, sharp


j|gj c/^zVw' 388, swords,

1054, I fear.

'yen' 1089, to be excessive


II.

'yi'n

102, in drinking

'>^''"'^39.

The

great
s/nVi^ 766,

[and] eating,

^
^d^
q
fj^

Jjg

^ao' 867, reason

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,

\r/z 719, (^rr)


,^^V^

but

^
:J^

^&
597, the people

^3'z/

121, in

^j^5/zz' 762, {ssu) this

fLZL'/iao 171, like


c/izV?^'

gg
407, by-paths.
32,

ttrV 1054,

is

called

^ ^ ^

iao' 868, robbers'


.c/fao

[When]

the pal,kzv'a 468, pride.

ace,

[seat of

government]
very

5/m7/' 738,

(^/jt";?) is

j^ //^'z^
/ten

92, splendid,

^^
I

.Z^^' 136,

[It is] anti-

/ao' 867, reason.

898, the fields


738, (5/!?) [are]

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]

^|- shih, 768,

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

^^

foivan 474, intuition,


I.

"Ht 'nai 612, then


fihan 15,
{c/ien) is real.

^^5/^aw

752,

[What

is]

well

j^ ^^
^\

<:/!/>'

386, planted

,5m 811, 1^ ^^

(Aszm)

[Who]
practise

T^
V/?<?

^c/zz

38, the thing

53

(/f^-w) it

^-^
,fu 717, not
647,
is

'yu II 18, in

^Ql^fa

uprooted.

^^ shan
jQ/ao'

752,

[What
is

is]

well

^^ ^cJiia 351, his o 342, his S.


.^>^^V

family,

665,

preserved

^^ tth^ 871.
yQ*
^yiu

(/(?)

virtue

^
o

1 1 13, is

'che 38, the thing

]/y^ ,i>u 717, not

^&

^3^?^ 1

120, overflowing.

n|[)/o 914,

is

taken away.

^
"^

.5z 811, {hsiu)

[Who]
practises

V^
II.

,chz$2, {tzH)

it

ZZ^'tsz' 1030, {izu) Sons',

.I3p ,>' 1118, in

j5S .5z^

829, [and] grandsons' 965, {chi) offerings

"^^fit'ang 189,
Jgl.^^'f'^ 342, hi

^X
'*''^

{hsiang) his township,

/s-z

'

|jt}5 52^'

838, {ssu)
717, not

and ancestor
worship

^(j^teJi, 871,

(2'^)

virtue

WS>

^> .i^"

Ttj'nat 612, then


J^^t:/?'aw^ 27,
54.)

'ck'ok' 81, (^Zf'o) will cease.

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

491, his country,


his
(/^)

^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

157. i/^nS") is abundant [prolific],

^3

^^zfo 491, one's country


JiTJuan 474,

4^,szu

811, (/tszw)

[Who]
practises

.c/zz

53, (/^z<) this

HP 1^

one

tests

kxvo 491, countries.

~1^

.^'w 1 1 18, in

J^V278, By
)

-^ften 897,
-jChza'
183.

^^^

^A.897.
\

^^,.,

(^sm) P^'^^^'

-jT^ /iza' 183, {hsia)


ffiB

world

^^

.<:/zV

342, his

Jzzvan 474, one tests


.^'^'^^

^^ /^^, 871, 7b ^&

Ue) virtue

3?
_y^
|>"

897.

worlds

nai 612, then


'i^'w

hia 183, {hsia)


.zi/?^

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[

.^^i 53. {chih)

know

-^
K"

/'zV 897,
///a' 183,

{hsia)

the world's

J^ ,5>^aw
J^ V 278,

735, (^//fw) persons.

^^

^chi 53, (/^?^)

By
351, one's family
(Chapter

.c>^za

^ ^
54-)

yaw

285, being such

/saz 940, [Query.]

232

LAO-TZE'S TAO-TEH-KING.
by

J[^V278,
ij^r ts'z'

[It is]

yy^

,i^?<

717, not 442, seize [him].

1034, {tzu) this [viz.,

J^c/zw'

reason]

0if2'879.
"^Fi 'luu

^^ ^chiie ^11, ^^ Vzz'ao 632,


/ys ^pi
\

Carnivorous
birds

1060,

717, not 706, (^o) strike [him]

4-5/^^7^, 768,

Chapter

55.

jM^o/z'

Jfjivu

1060,
22,

*^

'i^w

454,

The bones

^^^fha7ig

S^j'o/i, 296, are weak,


'^'^"^

^^^ 231, Of the Mysteri144, the seal.


I.

fl^y

39^' *^^ muscles 294, (yoz^) are tender

j^ J'u
^^ han

[ous

yj^ Jeu

162,

[Who] embodies

n5

'.^''^^

719. (^^^) yet


1064, the grasp

^
J>^

^^
871. (^^) virtue

zo-o'

/^/z,

1^
.t/zz

^z^'

435.

is

firm.

53,

(tr/zz'/z)

[in] its

^^ zfeV
Z!^z<'

1052,

He

does not yet

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,

'wz/ 588, [and] the


[ii^]

male

72,

(an

infant

7s^' 1030, {tzu)


/?/ 922,

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
.

the child's virility


1005,
is

^t
o

Tp tso'
o
Wild
{tncyig)

erect.

s/zz7z,

769, sting [him]

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

^chi 53, (/^//)


^'^""'

His [semen] [grows to] its


perfection,

^^-^''

increase
life

^
p^

^shang 743, {shoig)


yiieh^
1 1

5S
rh

60,

(r/////)

30, is called

'_>r'

1079, (>r/0 indeed.


(/5z/^) All

njdE siayig 792, [hsiang) a blessing o


)|j\ ,s/w 806, (/^5^;^)

"^^ chu7ig 106

The hear

P
rrtt"

yz7/,

293, the
173,

day

/^
^,
PH

^'^"'

7^^'

(^^^'^)

directing

^^ had'
'

he cries

cJiV 348, spirit


j'z^^A, 1
1

rh

Jig, {err)

and

30, is called

l^jz"
/f\

1092, sobs
[yet] not

HS
o

ch'iang 366, strength.


z^z</^,

./^^ 719,

^rt

1065, (zf e<)

Things

HW
o

5/za' 731,

becomes hoarse.

^X^chzvayig' 114, fully grown


.^^. Jtsiayig 967, {Chiang) are
:-^

T^n

/^^^

254,

His harmony

about
to decay.

'^ 3p
^fl.

"/^

,<:/^z

53, (/^z^) [is

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'

'Isao 953, soon


'^

yy

"

P-l

278, ceases.

^n
pn

53,

(<://z70

To know

^a?" cha7ig 740, the eternal

yueh^

130, is called

Ph

i^^H-?" 599. enlightened.

(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,

^^^

,ch'i 342, his

-^ luh,

^
W
The profound
I.

Jan
/'^^

129, (/^;2) tangles,

^chayig 22,

254,

He dims

^
:^
^tl ^^

S^
^Am^w 231,
/^A, 871, virtue.

^ch'i 342, his

tIq ^kivang
o

478, brilliancy.

|pj fu7ig 933,

He

identifies

f^ti

53.

{chih)

[Who]
jff, ,ch'i 342, himself

knows,
'chi 38, the

^^
"S*

one

;^' .^wjiT, not


^>'^w 1083, speaks. ^>'^w 1083,
cZ:/ 38, the

^^ o
=@
"^^

ch'an 22, [cKoi) with the


dust.

^&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

.c/iV 342, his

PJ

.>%'o

425, he

can

^^ o
^^
jH^

/^<z

'

92s, mouth,

^^
Ifjj

/^'/z,

872, {U) be obtained


(^rr)

i^z'

676, [and] closes

\rh 719,
jts'in

and

.c^V 342, his


576,

ra

991, [cJi'in) be loved

'

p^^?a *

{men) [sense-]
gates.

^^'^'

i93.

and

^^/.9'o' 1004,

^
pT
(Chapter
56.)

.i^?^

717, not

He

blunts

,k'o 425,

can he
(/(?)

^H*. ,c^V 342, his

^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)

-|vAm'i83, (/m) (grid's


kzvei' 484, honor.

/^ teh, 872,
jj^

be obtained

\r?i 719, (<'rr)


//'

and
/r 879,
ff 'zf ;^ 1060,

^IJ
^j[j\

521, interested in profit

yi' 1093, and

^>
pJ

.pi 717. not


,>^'o

-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

hat' 161, be injured

in habit

^^
"pJ

./ 717. Not

278,

With
{cheng)

,k'o 425,

can he

JpcMw^'
teh^ 872, (/^)

:J^
JJq

be obtained

right"^ eousness75, [rectitude, justice]


y'j!^ c/zz' 59, {chih) is adminis :" tered ^^-^ix/o 491, the empire.

'/7z 719, (^rr)

and

^t
^fJC

kivei' 484, be honored,


j'z"

o
J[J[

278,

With
craftiness

1093,
'ji'j,

and
not

y^
pf

-gh ^iT/^V 344,


,pu

^n ymig'
,^'0 425,

149, is directed

can he

.^^

./zVz^ 698, the


'i

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

ffl kzvo 491,

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

fih'i 342, its

^7C ^yaw

285, being such,


?

^^ ^ ^

/o 909,

the

more [they
are]

V;zV347, artful
374, [and] cunning,

gj^ /5a/ 940, indeed

TJC ch'iao

J^
Jj;r

278. It

is

[by]
(/f^z2)

^^iu ^c/^V 344,


this [rea-

abnormal

/5'2r'

1034,

S^

zuuh^ 1065, (zfw) things


/S3-'

son].

%^
II.

1029, (^^) the

more and more

^Q

.cAV 347, occur.

^
/o 909, the more
[there are]

o
x/
123.

Laws

^ /z^'

546, [and] orders

chV
i\SS

340, restrictions

J^
^^^ ]^^

/52''

1029,

{tzii)

the

more

and more
^chayig 23, [are]
/ao' 868. robbers
/.se'V

hzt'ui' 266, [and] prohibi-

tions

m ^
u

^o

made
manifest,

r/i 719, (<?;-r)

yet

^
^^
/jS*

mz'n 597, the people

ffi&

957, [and] thieves

mi

589, increasingly [the more]

,/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.)

ku' 434, Therefore

sha7ig

773,

{sheng) holy

the

TRANSLITERATION.
^yaw 286, (y^w)
1

237

JV

man

^ffi;

zvu 1059, not having


1

22^ ^>'w

142, says:

^^Ryu'
fjff

139, desires,

^^ '^o 627, I [practise] ^ ^zt/w 1059, not

\rh 719,

(^rr)

and

^S ^wm
,*^

597, the people

^
o

jv<fi 1047. doing,


'

f^

/s^"

103 1,

(/f^2<)

of them selves

tm

rh

719, (^rr)

and

jKr% ,^'w 710, are simple.

^^ jnin

597, the people

B
A}^

tsz"

103 1,

(/'^z/)

of themselves

%
-+

ti'

879.

hzud' 240, reform.

o
'w^o 627,
I

"fl^ 'zf z<

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

^;wm 597, the people


/s^'"

hzva' 240, to change.


I.

^ "
Tp
"^o

1031,

(/^^^)

of themselves
^O*.
,f:/iV

chmtg'

75, {cheng) are

342,

[When]

one's

righteous.
I

^feV/^0627,
fftP^
z^y^^

[practise]

Jg5[ chang' 76, {cheng) administration

1059, not-doing

^^

wa' waw'
.tZt'z"

577,

(;w^w) is unostentatious,

.^^s//z" 764, [ssu) business,

o
jfg

^^ Q

577, (m^w) [quite] un-

ostentatious
342, one's

\rh

719, [err)

and

^^
^1^

E^ mm

597, the people

mill 597, people


cJi'un 783, are simple,
//i'//;/

^ *^
*^

/52"
fii'

1031,
148,

{tzu)

of themselves
rich.

|^^

become

^^
^T

783, [quite] simple.

^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.

^^ ^chH 342, one's pR ^w/ 597, people

Tp ^^

chang'

75,

{cheng)

The

normal
^"^

'fM. '-^^ ^5^'

*^"^

^P
^Jj
flfra

,t/f'M<?

448, are needy,

^L ^zvei

1047,
344,

becomes

.c:/t'^'

448, [quite] needy.

^^ //t'z
-^
^^
s

abnormal.

/^^o' 256, Misery


179, (Asz
)

^> shan' 752,


^/z^ 151, in

The good
turn

^^ hi
"*^

alas

zvei 1047,

becomes

happiness

^r .jao 1074, unlucky [unpro'^o

Elf su' 817, {shuo) place

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]
!

179, {7isi) alas

n jih, 293, daily


fj^
-few'

^^o'

256,

)
>-

misery's

435, assuredly 4T3, since long.


III.

/XJchiu

mr su'
TK* ./w J^o
'

817, (shuo) place


152,
it

conceals [rests on].

^^^
^

5/z/' 762, (sSm)

1
>

,5/zw 780, ^|[j

Who
knows

Therefore

yX

''

278.

^m1

.<:/rz

53, {chth)

pP^ shdng

773,

^1
J^w

,ch't

342, its

A
Ifjj

{sheng) holy

the

^ya/z 286, (yVw)

man

//iz 393, limits?

'Yj ,fang
'^r/^

132, is square

.c/zV 342. It

719, (^rr) yet

(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

719, {err) yet

^'ok^

296, (7^) surpasses 728, (5^) moderation.


142,

/q\

.i^w 717,

not

^ se/i'

^J [^
^\

k-wei' 485, he hurts.


^/^z>^,

^^ ,/u
'fS

Now

70.

[He

is]

upright

^^^

^^^' csider only 728, (se) moderation:

jjQ \r>^ 719, {err) yet

^5^//'
'

./ 717, not
^^'

skz" 762, {ssu) This


tf/z" 1054, is called

;^
^
[JQ

837.

(5-^) strict.

g^
bright

,kiva?ig- 478,

[He

is]

-^. V^ao 953, early

V''''

719. ie7'r) yet

^
^
Tt
-|-

i5R
./ 717, not
1078, shining.

'-^^ ^^^' ^^^^*'

.S

V^ao 953, Early


^52, acquisition

ij^yao'

^R ^-^"
^^
^^-

zve'i"

1054,

is

called

879.

^ M^
j>

53. ('^w), its

'^^

1060,
768,

5/'>^,

Chapter

59.

S( 5^
?|>^

chu7ig' 108, itsung) heaping


/5z'/?.

986,

(c7//)

^
tJ-

[and] ac-

cumulating
'/^zw

413,

t^ o
To keep

^^^^^

^71. it^) virtue.

jp^ ,cha?i^ 22,


's/ieu 755,

^
J\^

^ ^
^
-^

^^

chu7jg' 108, {tsu7ig)


/"^zy?,

By

heaping
986,
(c/zz
)

[and] ac-

tao' 867, reason.


I.

cumulating
^^/z,

t^
(<:;7i)

871, {/^) virtue

y-Ac/?/' 59,

In governing

H|j

/sf/z,

956, {tse) then 1059, nothing

Jan

286,

Ow)

the people,

^te

.tt^z^

(Chapters 58-59.)

240

lao-tze's tao-teh-king.

/K

,^u 717, not


430,

LJ V

278, thereby
27,

^J. Uo'

can be overcome.

^^^ ch'ang
o

be lasting

^^'cJiiu 413, [and] enduring

5^5;zz'
fflffi;

762, [ssu)

This

jjuii

1059,

[When] nothing
is

gB tt'fV'
^shdyi

1054,
736,

is

called

y^
wy, o ^(j

^pu 717, not


{sken)

having

k'o' 430,

can be overcome,

deep

^JJ ,^aw
tseh^ 956, (/5^) then

317, {ken) roots

|p|

>^z<'

435,

[and]

a staunch

j^
^P

mo' 603' no one


.f/zz

^^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^

.^^'

53. {tzu) [sign of gen.]

,f:/jV

342, his

@
J o

tao' 867, the zcay.

///z 393. limit,


fi'o 425,

PJ
JLJ

one can
ti'

879.

278, thereby

yM^ /A, 562,

/H*

'>'zw 1 1 13,

possess
-+-
.s/z//z,

Chapter 60
708,
22,

^H

.-^z^'o

491, tbe state.

B, ,chang
1 1

^fe* 'yiu

13.

[Who]
)
>

possesses

J^-^o 491, ffl *"^

^
the state's
ytt"

,^/<!

437,

To

maintain

^
.

zf/z'

1053, one's position


I.

.^>^'

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\^

jd?i 286, (/f ;/) the people,


./<?'z

o
136,

Hfe
one

Not only

T^ ,i>'ang 660,
/\s

{:pet2g)

,^^
jjjljj

.<:/zV

342, its

'stao 795, {hsiao) smj


.5zV 800, {hsien) fish

ska?i 737, (shen) gods

fi

^\

,/ 717, not

T^ ^sJiang 739,
J[Jl

harm

278, [If]

With

J\^ Jail 286, (7W2) the people o

/o' 867, reason

2^

shayig'

'T]i,

[sheiig) [but]

the holy

/^ Jan
l^/z' 522, one governs
/f|\
'

286, (yVw)

man

yi 1093, also
,//^ 717, not

^AV897. Khe ^/zm- 183, (/^5/a)i'P^^


o

'^

-^
.c/itV

.^/zaw^ 739,

harms
people

H*

342, its

^
o

yl
'kzvei 482, ghosts

i/i^w 286, ijen) the

^,/M7i7,

^^
not
{she7i)

'J'ji

142, Since

RljQ 'liajig 526,

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

/|n ./ 717. not

^^
sha7i 737, spook.
^ch'i-j^z,

/^/z,

871

(/f^)

virtue

^^ ^chiao
[but]
its

367, unitedly
480, returns

^^
jjjft
.^'^-'"^^

A:ct///,

737. {shen) gods

^^
/p
./ 717. not
,s/ia?ig 739,

.3r;2 1082, thereto.

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

^^^ yih^ 1095,


j=T

278, [and]

by
{ching) tude
quie[her-

chang

22,

^&tsi72g' 994,

"^
^^ ^

^^
;j^

,^'zV/z
/f'/z,

389, Humility's

zvei 1047, she

makes
self]

871, virtue.
I.

"TC/^'a* 183, (7/5za) lowly,

o jty >^;^'

434, thus

"j^ta

839,

great

"y^
^|^>^z<^'o 491, state,

ta' 839,

a great

H(|

,^t4^o 491, state

^^
K"

V//6?'

38,

one that
{hsia)

/;/' 183,

downwards

^
p

278,

by

hia' 183, {hsia) stooping


to small

:^
hb

// 549, flows,

^P /'zV/z 897,
hid
'^'^"'

_ o

/[> 'siao 795, {hsiao)


[be-

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/

/y\ 'siao 795, {hsiao) Smaller


^>^cf<3

.^'^'

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^]^

cha7ig 740, always

-^ /a'
^3
^Chapter
61.)

839, great
states,

278,

by

kzuo 491,

TRANSLITERATION.
on that account loio, {ch'ii) conquer
{tsi)

243
491, states

B|[ tseh^ 956, ^*


'ts'u

^3

fi'^^'o

>^
jjpj

,^?^ 717,

not

^
^H
jw
pJa

ta' 839, great

-^zc'o'

490,
39,

more
wish

kzuo 491,

states,

-^^ j
/\^ju'

1 1

299, [than] to enter 764,

III.

ku' 434, Therefore


/zzfo' 1065,

^&s/ie'
*;

{ssu)

[and] serve

to

some
stoop

y^ ^yaw

286, (y<?w) the people

j> /zza' 183, {hsia)

^^
^5^
ji^

,/"z^

142,

Now

J[^ V

278. to

ra^ 'Hang 526, both


conquer,
V//e 38, ones,
^t)"'

Jfjf Vs'z/

loio,

(cr/^w)

'nfr ^tfo' 1065, others

426, each one


in its

way

"TT Am'

183, [hsia) stoop

l^teh,
Ji^.

872, {te) gain

Jm
^^7

'^r/i

719, (<'rr)

and
conquer.

.Ci^V 342,

they

'ts'ii

loio,

(<:/zw)

^
^
^"

su' 817, (sZjz^o) that

which

^n/^yii 1139, they wish.


IV.

ta

839, [But] the greater

"y^

ta' 839,

Great

V/z(? 38,

one
properly must

j^

^^zfo 491, states

^
3Sp

,^w 717, not


490,

^
jS

/ 273,
^z^y/z

1047,

make

itself

^j^ ^w/o'

more
wish

lSir>'' II 39,
fihieii

Aza' 183, (/zsz) lower.

382, [than] to unite

^^
VV

A'' 98, (/!5//)

[and] feed

t/ctw 286, {jeyi) the people.


o

/K

^siao 795, (Jisiao)

Small
(Chapter
62.)

244

LAO-TZE'S TAO-TEH-KING.
//' 879,

^ ^
B
^a
.

luh, 562,

3^
[>

'^weV 586,

[With] beautiful

-[- shih_ 708,

Chapter

62.

"^
pT

.>r 1083, words


'k'o 425,

"~^ V/e' 721,

[things] one can

fihanff 22,

JC/ V278, thereby

"m* shV
o
^zt^(?V

762, (55/5) sell.

1047, Practise

^
Jg ^^
"la

^o' 867, reason.

^^
Pj

.if5w

1019,

[With] noble

-fy ^Az^
'>%'o

207, {hsing) deeds

425,

one can

tao' 867,

The

rational

JL/ V 278, thereby


[is]

V/z/ 38,
ivdri'

man

^P
1040,

.c/zza 350,

the ten thou-

accomplish more with

1^

sand
zt^z^//,

y^
71

^yaw 286, (y^w) the people.


III.

1065, {ivu) things

.^''

53. {izu) their


"

Jan

286, (y^w)

A man

^^ w^ao' 625, asylum, ^^ shaft' 752, the good


J\^ Ja7i 286.
/<^
.^'^-^2'

,chi 53, (Z^/^) [for] his


.^z^ 717, not-

^
o ipT

{je7i)

man

^R sAaw'

752, goodness

53. (^^") their

7io 215,

why
thrown away
he

^^

'/ao 663, treasure,

j^ chT
J^
/S* 'yiu

349,

*^> ,^w 717, the not-

,chi 53, (/^z/)


1 1 13,

^K s/iaw'
yl ^ya

752,

good

is?

286, (7Wz)

5^ ^z^' 434,
Tir//*' 538,

Therefore

^
B|f

f^ii 53. (^^?^)


5z<'

was elected

817, {skuo) that

which
to.

^? /'zWz

897, heaven's

-^

'/ao 664, he holds fast

^^ tsz'
62.

1030, (/^z5) son

(Chapter

TRANSLITERATION.

245

S^ chi ^
Z\.

60,

{chill)

[and] were

^y[

/ao' 867, reason,


V/t^' 38,

appointed

'ZH ,san 723, three


,ku7ig 459, ministers.

^^ ^{
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

691, as a screen [the jade insignia]

W
f"*!

,.
'^

278. then g^^^


^^
^^ .^

278. [and] thereto

;|^
riding

^^^^^

.^

obtained?

^.^^W^
im^^-"

799.

(/^We)

^^
aE.

y^,,

,3^

[And] he who

836, {ssu) four

/5z' 1016. sin

^^'ma
o

571, horses,
[is it]

)^

278, thereby

^N in
/[^

,i^" 717.

not

^^

'mieyi 594,

can be saved

i--^"

^97' equalled

i^jj ^je'1078, (j^A) [query.]

^50' 1002,

by

sitting still

Q3C
990, {chin) [and] pro-

^^''

434- Therefore
it

5^ tsi7i "^^
j
"gT
/fao'

pounding

j^

zvei 1047,

becomes
)

/5'^' 1034, {ssii) this j[;[*

^A.;z897.
-p;zza'i83.

the

867, reason?

(/^i^a)i^'^^^'^

V.
'kit

kiveV 484, honor.


ancient
7z 879,

432,

The

^
"

^chi 53, (/^z?) their


5z<'

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

'skz'y 61, the beginning.

^pU
o

z''

281, is easy.

1.

j^
^J^

^zve'i

1047,

Manage

zvez 1047,

Do
/*'

839, a great thing


1 1

^^^^zvu 1059, the not-

^
^^
o

,yu
.<:/!V

18,

while
it

^ ^zvez

1047, doing.
342,

j^-s/ez" 764, (ssu) Practice

jm^z"
^ffi^z-7/ 1059,

790, (ksz)

is

small.

the not-

^^. s/n

'

764, (s5z/) practising

'j: /im'
HPI

183, iks/a)

world's
S

^^zt//z" 1053. Taste


/?a7Z 614, difficult

3^ ^zvu

1059, the nottasting.

j^F zf <?V' 1053,

j^s/2z" o

764, (s^z/) affairs

J^/z"

692, surely

"jCta' 839, Make great


'I'p/.so' 1005, arise

/J>

'siao 795, {hsiao) the small

^^
o

.j'rt 1 1

18,

from

^^

/o 909, render many


746, [and] the few.

^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,

(/^)

'Vfe/^o' 1005, originate


'III.

-^ ,yu
iffl'

1 1

18

from

J^/9i8,

Contemplate
790, {Jisi) smallness
difficulty

||tt^waw 614, a

^ .>'

1118, while
(Chapter
63.

TRANSLITERATION.

247

IV.

Tian 614, will be difficult


)

shr 762
J^^
'

{ssu)

Therefore

^^

s/ii' 762, (sszi)


y

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

,chu7ig 106, (tsung) to the


,/z^ 717,

^ra[ ^jyzM

even
difficult

not

ft^^wa6i4, [deems]

]^

.^^'z 1047.

plays

K^
o

,t/^2

53,

[^2^w] it.

^
o

/a' 839, the great.

jfe^r '^'

434i

Therefore
106, [tsung) to the

MT
Hp
j. JH*.

ku' 434, Therefore


^fiang 616, {neng) he can

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,

^^

ta' 839, greatness.

V.

|g
*4^

ti'

879.
562,

^^ mM

^fu 142, Now, as


,ch'ing 407, rash
wo/z, 640, (wo)

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

5/' 807, (ksi?i) faith,

1^
g

^tf /z 1050, the insignificant

^^ ^^

/o

909,

[so

for whom] many things


.c/zV 342,

Mj V

281, are easy,

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

64, {chih) is kept quiet.

,A^
*^

,ch'i 342,

That [which]

Jm

growth which] with both arms /ao' 665, can be embraced


Ji'd

217, [Of a

^^

tf*?/'

1052, not yet


34,

^
^t^
o

.<^>'"'

53. (^^^') sign of gen.

^^ c/zao'
^j r
^^a
(

has appeared

wz^' 607, a tree

281, easily
is prevented. 342, That [which]

^b

,shang 742, {she7ig) grows


,>' 1 1 18,

'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.

952, (tseng) stories


(^^^) [sign of gen.]

That [which]
is

^^t

zvei 1050,

scanty

/'az 847, a tower


'^>^z'2

&^ r

281, easily

^Bt
is

347. rises
18,

^fif '5aw 724,

scattered.

.Til

.j/zv 1 1

from

^1
*'^

^w/z 1047, Treat


(/2^z/)

^
[viz.,

'lei

$11, accumulating 920, clay- [bricks], [literally earth]. 980, {chien)

"/^ ,chi 53,

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

^ ^
'^*-

.<^>^""

53. (^^z^) [sign of gen.]

king

207, (//5z^) a jour-

^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

~fe TveV 1052, not yet

/5z^ 1014, a foot

liuayi' 570,

they are in disorder.


(Chapter

~K^
64.

hia' 183, {Jisid) beneath.

TRANSLITERATION.

249
always

tvei 1047,

[Who] makes,

^
"-J-

^c/2a^^ 740, [are]


.j*" 1 1 18, at

^^ 'chi 38,
^i^az"

the one
.<^'^'

333. the

approach

648,

mars
it.

^
^
H

.Chi 53. (^^^5)


c/^^7^,

^
-

ch'ayig jj, {Cheng) of

com-

pletion,

>Vz
[fjj

719, (^rr) yet

67,

[Who]
one

seizes of

^^i>ai'
38, the

648, they fail

^^ 'che
'y^ sMh^
.^z^"*

y^
769, loses
it.

.chi 53. (^^^^) in

it.

m
1^
The
-

^>^^w' 738, (^//e-w)

Be

care^

53. (^^?^)

JZ ,chung

^""^

106, [tsmig) to the

^^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

956, {tse) then

^zt//z

BE ,zf
^^t'^^

z^

1059, [they] not


fail

"^^kii' 434, therefore


15^ /z' 648,
1059, not

^shi'
Jl^/a/' "^
648, he mars.
,zvu 1059,
^/z/7z,

764, (^5z5) in business

Not
seizes,

sJif 762,

(.S5Z2)
J

Therefore
67,

he

434, therefore g^ ^ ,t^z^ 1059, not


>^?<'

'^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

kzvei' 484, he esteems

250
||^ jian /f^

lao-tze's tao-teh-king.

614, [of] difiBcult

|g^^'879.
'y:^hih^ 562,

teh^ 872, {te)

obtainment
sign of gen.

y^

,9^^^ 53.

(^^?^)

-I-

5/^z7i,

708,

Chapter 65

^^
.0

/zzt'o'

256, the treasures. 209,

"n

'z^?^

1060,

^^

y^'zao

{hsiao) learns

He

^.c;^aw^22,

>^
<

<i^^ 717. not-

^^

/zVao 209, {hsiao) learnedness.

|f^

shim
i'^/^,

783, Simplicity

jf^

^^^

871, virtue.
I.

^^ i/"" 151. He returns to ^^ chung' 108, all

^'^^432.

In olden
'''^^''

^ ^
*^
o

^/aw 286, (y^w)


I

>
.<^A^

people's

2^
^fe

^chi 53. (^^^) \

53. {tzu)
{s/1210)

5/za' 752,

Well

Jy^sti' 817,
>fezf o'

what they

jS ^zf<?V'
^Mf

1047,

who

practised

490, passed by,

^ao' 867, reason,

L^ V 278,

thereby

^^ VAe 38,
3fe .///
thou-

the ones,

mm '^u

146,

he assists
the ten

136, did not

zvdn' 1040,

l^

278, thereby
599, enlighten

sand
zfzih^ 1065, (zf z^) things

BH ming
min

^
Q
;g7C

.^>^""53. (^^z^)

[in] their

597, the people,

/s^" 103 1, (/^)


self

^
>

^yaw 285, so

natural development,

tsiangg^'j, [chiang) [but]


^

will
'z

^^1

278, thereby
1

|m VA

719, (^rr) but

*^^

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.

,chi 53. (/^//) in their

(Chapters 64-65.)

TRANSLITERATION.
||tt

251

nan

614, being diflScult

^
5^

'che 38, things

J'p o

chi' 59, {chih) to govern

^j7'

1093, [he

is]

also [like

the ancients]

jy

V 278,

[that is] because

7^ 'ck'ie 362,
5/;//^.

{chieh) a pattern

^ ^
jy
Jkg
;?]&

.c>^V 342,

they
(c/^^7^)

767, [and] a model.

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

;j:^ V//V/ 362, {chieh) the pattern _jj,


^/^z'/;,

767, [and] the

mode

o
59, (^/^z7/) to

govern

^^

^^2x^0 491,

a country

"^ ^^''" ^^^' ^^^'') this Hg zvei' 1054, is called


hileyi 231, {hsilen)

g,^z^.0

49i.

pro-

i3the

-^^^-/z, 871,

found
(/d?)

virtue.

^
o

/-f^//,

959. (Z^^) curse.

y^
,/ 717, Not

/zzV^w 231, {hsiien) Pro-

/^

y.^
-Jg/^/z, 871, (/^) virtue

found

J[^ V278, with

^
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

137, [It is] far-

reaching

,^^ V
)

279, indeed.
[It is] to

^,^z^^49i,

i3ti^^

j|S.'j 1125,

00^

zviih^ 1063, {luii)

[common]

things

ni./"

150. blessing.
53. {chih)

Tvf 'fan 126, the reverse,

^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

_JL. /a' 839, great

"Tt^ /zza' 183, [hsia)

/Ir

shun' 784, obedience [fol lowership]

,c/iz

53, (/^i^) themselves.

^z^'

434, Therefore

^to najig 616, [neng) they

can

^^^'879.
'

y^
~p*

p^

,zi^/z

1047,

become
hundred

lull,

562,

p^
sZ!27z,

'^az'

707, of the 453, valleys

708,

Chapter

66.

^^'ku

^^

/z^A,

562,

np zvang
fhang
22,
>

1043, the kings.


II.

^
t

heu' 175,
'-^z

To

put behind

J^5^z'

762(3311)

Therefore

337, oneself.
I.

SP 3 hang'
'

773,

'

{sheng) holy

the

^T

^chiayig 362, Rivers


160, [and] seas

II

^yw 286, (y^w)


1 1

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
'

597, the people,

^g /?aw^ 616,
^^ ^zvet
"BT
'i^2

{?ie?2g)

692, surely

1047,

become
hundred

^
"^
o

278, in

707, of the
453, valleys'

"^^ ^yeti 1083,

his

words

^^'k7i

iV hia' i83,(/fsza) keeps below


^chi 53, (/^z/)
1 1 37,

^
1/1

zvang

1043, the kings,

them.

V/z/ 38. that [is] 278, because

^j'zV

Wishing

'z'

'^)^ ^32en 799, {hsi'en) to feed

Ja^ fh'i 342, they

P3- ^wzVz 597, the people,


(Chapters 65-66.)

TRANSLITERATION.
J|^>i^r 692. surely

253
897,
\

^A^w
"jT Am'
person

^^^
^o"^^^-

\>X V

278, with

183. {hsia) \

^
'^

,shd7i 735,(shen) his


/^^'

^
^^
^\

lo' 554,

rejoices
in exalting

175,
53.

2
\.

.^>'*

keeps behind (^^) them.


(/20?/)

^/Mt926.

[him]

jj^ \rk 719, (^rr) and ,^w 717, not


' '

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

"TC fieyi ^^'


719. {(^yy) yet

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

.cy^aw^ 29, {tsetig) quarrel

^
^&

,wzw 597, the people


717, not

^z"

879,

yy% ,pi

-^az" 161, suffer

harm.

XN luh^ 562, 708, -p


5/!z7z^

Chapter 67

shi 762, (ssu)

^/^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

7iang^\^, {neng) he can

gj^, {ch'ich)

'yung

148,

be brave.

'kzvang 478, ^^ ^o
eco-

are generous,

ckien' 387,

[Who

is]

j^'5;//748,

[if]

they discard

nomical, "MT ku' 434, therefore

'^

7/^7^'

175,

(/;o?/)

being behind

ng
o

natjg 616, (jieng) he can

^
1^^

V5V/974, {ch'ich) and


.szVw 799, {hsiefi) go to the front,

'kivang 478, ^p "

be generous.

^V.-^"

7^7'

[Who] not

2rP 'sz' .^^


'z'

836,

(.S5z^)

they will die

gjj^'-feaw 312, dares

279, indeed.
142,

jS|

^u.<ei

1047, to be 897,

:i^ ,/u
in the world's

However

-^ fHen

^^/5'^'
**^*

1033,

(/'^z^) [if] they are compassionate,

'"p/z/a' 183, (>^5/a)

Pj V

278, thereby
{c7ia?i) in

.Hi
o

,5zV;z

799, {hsien) foremost,

^^<r//^w' 45,
^|J^.s^/i. 956,

battles

"^T

kit'

434, therefore 616, [neng)

[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

B|j tseh^ 956,

fence then they

IV.

,c^tw 398,

Now

g[
if

ku' 435, be firm.


V.

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

about ^^r///' 415, to help

'yung

148, are brave,

^^
(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-

SAr//go2, the enemy,

// 1054, will protect


53, {tzu)

^^

V//f?'

38,

the one

^o ,cM
/z"

them.

yf\ ./ 717,

is

not

chang

29, {tsejig) quarrel-

^
~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

286, (y^w) the people,


38, the

/^iSa/z, 647,

^^ V//^
^^
Comply

one

j^
@E

/:ha7ig 22,

jffV 1047, renders himself


/zza 183, [hsta) lowly.
5/^^*'

^'/z' 672,

K
;q

/'zVw 897, with heaven.


I.

762, (.9S)

This

^fe shan

752,

[Who]

well

gB
A's

7X'^V

1054,

is

called

^^
-J-

^ztrV 1047, excels

,:pu 717, not-

5/?z*'

762, (s5z5) as a warrior,


38, the

^H- ^chang

29, {tseng) quarrelling's

^^
,/f\

V/fi?

one
not

2.
o

'^'^"

53. (^^z^) [sign of gen,]


[te)

./ 717.
't^' 1

is

^^/^/!. 871,

virtue.

-Sr"

06 1, warlike.

^^shi'

762, (55z^)

This

aa

shan' 752, [Who] well


f/7d';z'

=r3 ztvV 1054,


6037^;;^'
1

is

called

^^
^^ ^C

45, {sha?i) fights

149, the

employing
men's

V/^^' 38,

the one
is

Ji Jan

286, {je7i) of

JA\ ,fu jij,


;/'

not

^
jt
o

.<^'^"'

53. (^^^^) [sign of gen.]

641, wrathful.

li'

536, ability.

shan' 752, [Who] well

^5'-^/^^' 762, [ssu)


68.)

This

(Chapters 67

TRANSLITERATION.

257
but

gH weV
B^j^Vz'

1054,
672,

is

called

rrtt

\rZ! 719, (^rr)


^tc'^V

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

//rz 393, [this the most ^^ ^o perfect [the extremest]


is]
'

^^
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

J^ch'z'h, 71, a foot.


708,

Chapter

69.

413.

.M

s//z' 762, {ssii)

This

^^chayig

22,

^Q zfeV
/p?
'

1054,

is

called

JiiJig 207, {ksz'ng)

march-

5i>.

/zM^w 23 1, Of the mysterious


jy7/^'
11

ing
,zvti

49,
I.

the function.

45&

1059, the not)

/zzVz^ 207, {Jising

march-

ing.

B3 yung'
J5c ,ping
/H*

149,

An

expert

m
4ffl:

Jang

290, threatening

689, of

war

zvu 1059, without


678, (i^^/) arms,
291,
(y^//^) charg-

'yiu II 13,

has

^^ pi'
o
'f/h
*^''

iJ^'^ 1083, the saying:

Jang

o
zvu 1060,
,/z^ 717,
I

ing

^1*

4ii ^zt'w 1059, without

>T>

not

raV
o
^jj^

^^/

902, hostility,

"^T '^a

312, dare

chilly 67,

seizing

^^

^zc/eV

1047, to

become

^t
Jt^.

zvu 1059, without

^F V/i

87, a host,

,ping 698, weapons.

(Chapters 68-69.

258
hzu&
J

lao-tze's tao-teh-king.
256, Evil

1^
J-

^^"

879.

E^ mo'

603,

none

/^V/z, 987,

^^ ta' 839, greater ^^ ,yu 18, than


11

J- s/iiVi^ yoS,
^*^

Chapter 70

fihang

22,

^.c/^'^V^^ 407, making light

^^//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

5/za' 738, {she7i) very


z'

1060, our treasures.

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.

Jf[j-%'aw^' 321, [when]

/fy /2^

^^,i>ing
;f^.szaw^
_,

Pj.

matched
tC)Z,

armies
{hsiang) mutually

-^

/'zV;z

987,

)
)-

[Yet]
in the

790,

"T;^ /zza' 183, {hsia)

world

^P

,<://za

350, encounter,

Mt\ mo' 603, no one


,shzvai 785, the weaker
[the

more compassionate]
one

^fe nang 616,

{72?ig)

can

'c/z/38,

Ap
,shang 771, {sheng) conquers,
o

,chi ^i, [chi'h) understand,


?/zo'

~Fi*

603,

no one
can

279, indeed.

"ng

^?/a;/^ 616, {f2ng)

^
g

'Jo

y>?^ 207, {/ishig) practise [them]. ^yen 1083, Words

(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
/*

'

764, (55Z/) Business actions [deeds]


II 13,

/tP7/>i7' 669,

wears

'j>7

have

>|^yi(>"2i7, wool [not silk]

5^*

^chii'm 418, a master,

^S ^^ /ttt'z

^
4S

243, [and] hides inside


38,

./^^ 142,

^jw'
Just as

1 1

gems.

pffi 'zt/ 1052,

wu

105Q,

he

is

not

^n
o

^^"' 53. {chih)


5/iz"

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

ping' 700 disease.


I.

III.

^n
Who know
/f>

.<^'^"*

53'

(^'^"'''^)

To know

An
^j>

,c^/ 53, [chih)


zuti 1060,

,^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.

176, [hsi) are rare.

o
717,

A\ ,^?/
^rj
.c/"

Not

H|J /5M. 956, (/5f)


1060, I

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'

879. 987. 708,

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'

1054, are afraid

717, not
is sick.

^^J>i?tS'' 700,

o J[^ V

278,

Because
he
is

J^ jvei 1046, of the dreadful, ^ ta' 839, the great

^^,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?/'

817, {shud) place


437, they dwell.

where

^&
o

.<:/-!

^^zvu
.?

1059,

Do

not

^J^_>'^w' 1089,

make wearisome

-*^

*H* .c/zV 342, their

Bjr ^' 817, [shiw) place where


(Chapter 71-72.)

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

674, the latter


(<:/?)

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.

|1jS j'^w' 1089, they are weari-

j"*^ ^sa7i 723,

some.
s/n" 762, (55Z/)
^

^^^

fhang

22,

V
1

Therefore
f5c
7'^'^'

J[J[V278,

289,

Daring

J^ ^^
A

sha7ig 773, {sheng) the holy ^/aw 286, (y^w) man


/s^" 103 1,
,<:/ez*

'j^

xvei 1047, to act.


I.

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)

gfir 'ka7i 312, daring


/.sf'//^

^
@

1 03 1,

himself

956, {tse) then leads


731, death.
1

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

717. [but] not


(/^?/)

^s^" 103 1,

himself

y^ W^

,/" 717. not'^aw 312, daring

"^^zt'<//* 484,

he treasures.

Rjj tseh^ 956, (/5^) then leads to

(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)

J|JA ^zt'o' 259,

sometimes

/ao' 867, reason


.//^ 717,

^1]

/z

'

521, are beneficial,

;^

not

^3^
^-

/ztt'o'

259,

sometimes
harmful.

frjl fhdng

29, {tseng) quarrels

Ztaz' 161, are

Spi '^rA 719, [err) yet

^fe
II.

*"*

s//aw' 752, well [in a good way, viz., to perfection]

^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.^,-

1063. hated [despised by, rejected]

ffi
*"*

^iQ, (^^r) yet


752, well [in a

;^T, jslm 780,


^^^"53.

who
knows

rv^ shall

good
;

way]
.J^'^^.?' 1

(^/^2>^)

fM
o

106,

it

responds

^
M ^ "^
JUl

.cAV 342,

its

/f\

.i>^ 717.

not

"ft^ ^w' 434, reason

22
?

<:Z!ao' 35, it

summons

>^^ 719.
III.

{err) yet
{tzii) itself

ffjj

5/jz" 762, {ssu)

g
\

/52"

03 1,
it

Therefore

xfe
o

/az' 498,
'<^>'^'^*

comes.
22b. [It

278.

^^^ shang'

773,

{sheng)

the

^jE '*'
^{^

-^- V. 27, p.

acts] in a lenient [slow]


^y<7 285,

manner,

y^

,y 286, (^Vw)
^yiu
1

man

112,

even
difficult

j^

\rh

719, {err) yet

^a 614, deems

This character -AV missing in Williams. (Chapter 73-)

= slow

is

TRANSLITERATION.
Shan' 752. [perfect] good

263
613, in

^
'(BJ

naV
ho

what way

.meu 587, {moil) [are


devices.

its]

215, [and]

how

^ ^ W
TO
'

j^
.t'ieyi

278, with

897,

Heaven's

^
ifll

'5^'

836, {szu) death

'zt-aw^ 1044, net


c//'

440, [can]
SI, {tzii)

one frighten

.'^^''^'^'

487,

is

vast,

,kzv'ei 487, so vast

r^ ,cht o ^joh,
wide-

them?

296, iji) If

^^^u
-^'^^

775,

[it

is]

719. {err)

meshed and yet

j^

'shi y6i, {ss?i)

we make

y^

.i^w 717,

not
it

y^

shih^ 769,

loses.

^ ^

^;;z/w

597, people 740,

Chang
zf///'

always

^ ^
o

1054, fear

'5^'

836. (55^^) death,

^^^'879,

n5 J^
I

>'^^ 719. (err)


^t<y//

but

[if]

\^
\

ts'ih^

987

1047,

[someone
should]

shih, 708,
'

Chapter

74,

,, *pj*

make

^^^^'^'

344. innovations,

pEJ 5^

836,
22,
J

:
o

'che 38, that one,


^zf?^ 1060, I

J^
wU W^

.Chang

^^"''

57.

To overcome
delusion.

^
^^
nU

/e/t,

872, (/^) take

/iZfo>^, 259,

chi'h^ 67,

[and] seize

I.

'J'^i

719. (^?'r)

and

g
-_-

^w/ 597, [When] the peopie


.i>u 717,

^.^//73r,

kill

^\

not

g ^

z^
'^^'

'

1054, fear

^ o ^|f
gjjr

.^'^^^'Sa.

(^^?^)

him,

^6V^ 780,
'A-a;/

who
?

836, {ssii) death,

312, will dare

(Chapters 73-74.)

264

lao-tze's tao-teh-king.
cha7ig 740, Always
1 1

^p

^S

.>^z

176, (/z5z) rare


1

^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]

'shell 'j^^, (s/zoz/) his

^^
^^

,s//a 731,

jS^

'z

279,

[a final particle]

o
^fu 142,
/az
'

Now

[if

man]

-f^

845, taking the place of

pi

,5^'

835,

{ssu)
kill,

the executioner

^
-p

/5'z7z,

987,
708,

2S^,5/za 731, to

s/zz7z,

J-

Chapter

75.

^^
o -@.

'che 38, of the

one
kills,

TT. '^^w 1060,

^^.57z73i, [who]
5/^2'

B
wj^

fhang

22,

762, {ssu) this

=g tveV

/'aw 853, Greediness'


SU71 829, loss.
I.

1054,

is

called

tar 845, taking the place -f^ *^


of
-4-* /a' 839,

the great

^mz>z597.
^../zz
53.

The

f^
'-*^

tsiayig' 968, {chiang) car-

(^^ei)iP"P^^''

penter
//z/ 548,

^1
o

[who] hews.

^^
o
r!l

.c/zz'

334, starvation

^^

./"z^

142,

Now

278, [comes] 342, their

from

'f^/rtz' 845. [who] takes the place of


-Jr* ta' 839, the great

^
j-*

.r/z'z

'shaug 741, superior's


c/zz7z,

tsiayig" 968, {chiayig) carjj^ ^^ penter //?/ 548, [who] hews


'che 53, the one.

^^

766,

consuming

^
^

5/zzzz

782,
y

of taxes

.chi 53, (/^z/)

(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)

334. they starve.

]^

^w/;/ 597,

The

people's

jy o

^'!<^^^'

176, (/^ow) intensity, 762, (S5;^)


)-

Z.

^^^^"53- (^^")

[sign of

gen]

^^s/?/'

therefore

Hg
ip o

^;m;7 614, [being] difficult


^^'^^"

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.

.^/^V 342, their

^^
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

/crV 1047, too active [meddlesome].


762, (ssii)
)

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_

>^zc//' 484, [those

who] teem

es-

,c/ii

53,

(/,'z/)fP^oP^e's

,shd?ig 742, {shcng)

life.

^^ fh'mg
'.'?^'

407,

making
of

light

836, {ssu) death

'i

278, [comes]

from
'Chapter
75.)

266

LAO-TZE'S TAO-TEH-KING.

3g ii' 879, J^ tsHh^ 987,


~p* shih^ 708, y>^
BT,
lllh^

^
-

,shang
'j^'

742, {sheyig) life


(j'<?/i)

fPi

1079,

are indeed

Chapter

76.

^C

^y^z/ 294, (/oz^)

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;

,yaw 286, {jen)


.<^>^""

Man

;^ 'kao 325,
j^ /^^^ p^
5^

[and] dry.

53. {izii) in his

II.

Mo^rig 742, [sheng)

434, Therefore 380, the

life,

cliieii^

Jll^'j/

_^ 3^ Jen 294,
^>/z, 295,

1079, (j^//) is indeed [auxiliary particle]


[jot^)

hard

tender

ch'iayig, 366, [and] stiff

(yao) [and] weak.

V// 38, ones [are]


SZ' 836, (5S/?)
^

^ ^
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.

Uon) The tender


[jao) [and]

ch'iang 366, [and]


1040,

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.

607, [and] trees


(^-^?^)

^>'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

^c/i'ian^ 366, are strong,


^se/i^

cha72^

956,

(tse)

then they
will

5f^ /'zWz 897, Heaven's

^
,0

__-.

,/z^ 717,

not
(s/ien^) con-

^
y^
trees

/ao' 867, reason.

.s/^a^, 771,

quer.
607,

fien 897,

Tf;;;^?^'

[When]

Heaven's

^^
lj

//; za;?^, 366, strong,


/5^/z,

956,
464,

(/5^')

then they
will

|. OC ^z/;/^'

^^ /ao' ^.
.<:/z'z

867, reason,
342,
1 1

it

be doomed.

ch'iaj2g 366,

The

strong

^^ ,yni 12, resembles g ,cha7ig 22, the stretchint^


^
.>%z^;z^

>\ /a'

839, [and] great

461, of a bow.

'cKu 94, stay


183, {hsia) below.

./zz^

224,

Oh

"f^/zm'

gg >z^ 294,
^jo/i^

fiao 324,

The

higher

Uou) The

tender,

^^ Wz/ 38,

one
[it]

295, (yao) the


94, stay

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.

V/// 38, the ones,


'szin 829, [it]

^
^S
^

^ya 285,
'5/^;z

diminishes

829, It diminishes

Q >|> ./w
^

^^

^^^^^'

53'

(^-^'^)

them.
not

,/" 717, [those


Js2i 1014,

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

>7V^ 1113, [those

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

^That is] ^^^^^^'^

^1^

ncuiff 616, {netig)


'jzw 1113,
yit 1121,

/j^

have

867, reason.

'^^
829, It diminishes
113, [those

abundance

j^ '5/^w
'j'2z^ 1

LJ V

278, for the purpose of


159,

who] have

^^fung'

{feng) serving

^^^37V

II2I,

abundance
^'^'^'^'^^97.
)

rm

the

'.?'//

719, {err)

and

~]r//m'i83, {hsia)

p^orld?

>m"/^^

712, completes

'^
JW

^fu 717, [those


^^'5

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^

zvci 1047, makes,


'.'->^^

^&
^ij

tao 867, reason


^"5^//,

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

295, (yo) [and]

weak-

ness
603, nothing 490,
18,

ch'djig 77, {cJie7ig) he acV'>^ 719.


.i^ 717.
c/i'z^

~b] md'
^j^

ffi],

(^'-'')

complishes, yet

>^z<>'o'

can more surpass

yf\

not
[is

-T^ ^yii

1 1

than
water,

94,

dwells there attached to it].

yKjshid
o
rffil
'

']'&\,

rBu

.<^/fV

342,

He

rh

Jig, {err)

And
attacks

x^
^/^

^pu 717, not


J7^' 1 137,

^KT ,kung
^p- chien^
be seen

461,

who

wishes

380, the

hard

^^ ^

chieti'

385, to let
{hsie}i)

^S

cKiang

366, [and] the

[to display]

strong

^^
H'H

yzz> 197,

his excellence.

r^ V/i/ 38,
"^p wo'
603,

[of] the ones,

i-^'^'

^7^' Does he? [Sign of interogative sentence.]

no one

"^

.<^'^^'

53. {tzii) of

them

^ti ' nang 616, {neng) can

1^ /r
J-*

879.

lib

^.s;^a;^^
/5^o

771,

{^/z^-w^)

sur-

/^V/z, 987,

y*

,^/^'/

pass [it]. 342, Among things


1059,

-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,

281, takes the place

.<^'^"

Trust

'^
53
"^
'b/^,
.^^^^'

53.

(^-^^^)

of

it.

[The reason
295, {jao)
53. {tzu)

is]

^^

sin' 807, in faith.

The weak

being

^r
k"

/'zVw 897,
/^/a' 183, (/isz'a)

'^^^

In the

shang

'^''

world

2g

{shcng) conquerors ch'ia7ig 366, of the strong


771,

(Chapters 77-78

270

lao-tze's tao-teh-king.

^R Jeu
^^
fhi

294, {jou)
53, (^^z^)

The

tender

^^"57//,

being
{^sheng) con-

987, (^/^z) millet [of the grain sacrifice]


87, the master.

.<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-

^o' 603, there


.i^?^

is

no one

BHE

jsta72g 792, {ksia7ig) bless.s/zz

"7^ ^Pn

717, [who] not

^&
[this],

'

762, (55zz) this

one

f^^i 5l< [chih]


tuo' 603,

knows

gS

z^'/z'

1054,
S97.

is

called

Jb'

[but] no one

jafe J^cing 616, {neng) can

y
IC
Tp

5C

-^'^"^'^

the

/zza- 183,

(/z^za)

(empire's

,/nng ^f^ '-

207, (ksing) practise


[it].

-^
"^5*

zva?ig 1043, king.

chang'
j>'^;z

75,

{cheng) True

1083,

words

i^ kti'
^1

434, Therefore

^M*yo/z, 296, (y^) seem


773,

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,

-l- 5/zz7z, 708,


')\j 'kiu 413,

Chapter 79

330, {koi{) sin

[moral

filth],

"^^

s/ii' 762, (.9^z?) this

one

^
^

,cha}ig 22,

g^

zc^V 1054,

is

called
fj^ yw' 289, Sustain
349, contracts.

T|t* s//.e'

748, of the altar's

>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

.^^'

835, {ssii) insist

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?

ffl /5V 991, [chin) preference


o [nepotism, family relation]

762,

(5.5//)

>

Therefore

*^* changr^^o^ [but] always


'J'" 1

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

'^^o 1002, the left side


<:/zV'

^
"p
.SL

^^"

879.

^^
o
fjjj]

349, of his contract

)\i>ah^
.9/^^7^^

647,
>

\^^^ 719, k?-^-)

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/

286, (jen) others.


1 1

/j^'siao 795,

(Z-5zao)

[In]

13,

[Who] have
eChapters 79-80.)

small kzao 491, country

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^'

817, [shtio) occasion [literally, " place where "]

j^
/jfe*

'sJii 'j6i, {ssic) let

[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/?/

1149, use their

power.
761,
(55z"?)

iM

Let
people

^3
'

^mzVz 597, the

iffl

chiing' 108, esteem


'52^'

ZrP

836, {ssu) death 719, {er}-)

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

48, {cJioh) ships

^yii 1122, [and] carriages,

"

TRANSLITERATION.
j3t ,chH 342, their

273
{Jisiajig-)

=**

xH
'"
:::

^siatig 790,

muvisit

tually

HB
o

^fii 152, clothes;

'zvang 1044, they will


/az'

^^ jigati
HB
o

620, be content with

^^

498, or

come and

go.

."Hi ,<:Z!V342, their

,<:/^^/

437, dwellings

i^^ld' 554, rejoice in

1^

/r 879.

/\ />^^ 647,
"S^
\2s,

ch'i 342, their

-{- 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'/!,

68, the essential.


I.

^" ^^ tva72g'
^^M

T^Q

^sz'ajig 790,

[hsi'ang) tually
sight,

muin

^
V^

1045,

might be

/sjg 5z;z' 807, (//5/>0 Faithful

.<'/^^"

334,

Cocks
[and] dogs

-^'
;;jp;

v^;z 1083,
.i^ 7i7';w/z'

words

JKjI'/^^z^ 329, [koti]

are not

,<:/zz

53, (/^) their

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.

^^ 7ao 508, old age ^P 836, (55??) and


'sz'

^^ V/z/ 38,
die,

ones

e.,

men]

./ 717. not

/{\

./^' 717.

[but] not

'^^pic7i' 688, dispute.


(Chapters 80-81.)

274
i^:pzen' 688,

lao-tze's tao-teh-king.

Who dispute
ones

^hT o

'yiu

1 1

13, will acquire.

^^

'c/ie

38, the

^
J^
^ >

chr

339,

Having

^
.

,i>u 717.

not

LJ V 278,
'yil 1

thereby

^fe shan' 752, are good. PI o


ifcrt

123, given

AM

cJii^i,

(c/^z'/i)

The knowing

^^ 'clii 38,
7f;

ones
not

F^

Ja7i 286, (y^w) to the r., people 'chi -^^j, he himself


1

.i^M 717,

f^ i<oh^
W/o/z,

706, (^(?) are learned.


706, (^o)

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.

'.^>^'^

719, {err) but

^^^

shdng' 773, {sheng) The


holy

^
^^
yl

j^^^ 717,

not

^yw 286, {jen)


.i^z^

man

/zaz'

160, injures.

;|^

717. not
(i:/zz)

^^ ^^ shang'
hoards.
"

773,

[sJicng)

The

holy
|-

5^ /5/ 986,
fflp c/zz' 339,

.y^z 286, (y^)

Having

^
*^

man's

.c/^z"

53. (^^)

L/

'z

278, thereby

tao 867, reason


z*;'/z

[is]

^^
JV

^zf//z*

1047,

worked

^*

1047, to act
719, (^rr) but

^y 286, (y^) for others


V/zz'

nfri '^r/t

o |*^
337,

he himself

]i^ ./ 717. not

m^ ^^

jyw II 26, the

more exceedingly

^L fihayig 29,

{tseng) to quarrel.

(Chapter

81.

NOTES AND COMMENTS

NOTES AND COMMENTS.


[The numbers attached to the transcriptions of the Chinese characters commented upon in these notes, indicate their respective places in the pas
sages and chapters under which they are mentioned. References to Sze Ma-Ch'ien's Historical Introduction are made by using the abbreviation S. M. Ch.; references to words in the Tao-Teh-King are simply given by fig ures denoting the chapter, the section, and the number of the word.]

HISTORICAL INTRODUCTION BY SZE-MA-CH'IEN.


Sze means "trustee,"
distance."

ma

"horse," and ch'ien "to move to

The word

chzu'en, which

means as a noun "report" or "


might
in this

tra

dition," as a verb " to transmit,"

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

chapter of the Introduction.

The
dropped.

characters che

{^)

and/frw
is

(12)

"one" and "man"

be-

long together, but in a translation the former has naturally to be

The
(in

-word j'afi,

man,

used in the sense of the English


?'an (in

endings er
7'an).

such words as London^;-) and


It is

Washington-

The word 3'/ (13) means "indeed."


is

an affirmation which

here used as a

final particle, indicating

the conclusion of the

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-

which was given him

in his

ness.

(See Note to Chapter 42,

i.

20).
title

7^"

In addition to appellations, Chinese people receive a

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

to Asiatic taste is not

only a sign of virtue


indicates that

but also a mark of beauty.

The word chi

(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

placing the preceding noun into the genitive


serves as a pronoun of
it is

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.

The term yil

(8),

" with," serves to indicate the indirect object.

The
together.

relative sii (5)

and the pronoun chi

(7),

the ones, belong

The word
self,

i (13)

means "

to finish," " to pass,"


It

to indicate the perfect tense.

and is employed must be distinguished from chi,

which presents the same appearance.


(/)

Compare Williams,

S.

D., p. 278

with, p. 337, [chi).

V.

Kiiin

(2) tsz' (3),

pher,"

is

common

"the superior sage," or "the royal philosoterm in Chinese. It means " the ideal man,"

NOTES AND COMMENTS.


and
is

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."

The word kia


F'laig
in the
(14)
is,

means

literally
to the

"mounting a carriage."

according

commentators, a plant growing

The word

sand and easily carried about in the winds. /d'V (15) means "to heap," "to gather," "to bind."
that
it

But the commentators declare

acquires in this connexion

the sense of drifting or being carried about.


VI.

Williams

{S. D., p. 1146) defines the wor6>.

yung

(14)

"to

re-

ceive," or, as a noun, "face; mien; screen."


VII.

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]

like (26) this (27),

and

(28) that is all (29)."

^^^ Confucius felt much elated at his endeavor to set the world an example of decorous demeanor. He probably expected
praise for realising the ideal of propriety, not censure, and was,
therefore,

greatly dismayed

when Lao-Tze denounced

his high-

est aspirations as

"proud

airs'

of

Confucian ethics
tradition.

is "filial

and "affectations." The basis piety" which inculcates reverence


Confucius represents beis

for parents,
lief in

superiors,

and ancestors.
if

The wisdom
right.

of the sages of yore

to

him a

divine revelation which


oi>t

questioned would leave the world with-

any standard of

Lao-Tze recognises no personal author-

ity

whatever, and bases his ethics upon the eternal

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

quite shocked at his condemnation of reverence.

The

personalities of the sages of yore are to


past, their
;

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)

Lao-Tze a matter of the he considers their words

means "child, boy, philosopher, sage."


is

7z'(4) 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)

The verb when used as

"but."

In this connexion

it

high, into an adverb, viz.,

"up

changes the next following shang-, to" or "upwards."


sentence which terminates

The word ye
with
it is

(24) indicates that the

a question.
XI.

The word
tise."

sin

(3)

means "to
/?., p.

cultivate,"

"to study," "to prac-

(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.)

frontier, pass, frontier-pass.

(See Williams, S.

"

NOTES AND COMMENTS.


XIII.

28

The word yin

(3)

means "to grasp the hand," "to govern."

As a noun, "chief or overseer." (Williams, S. D., p. 1102.) Hi Thus the whole name Yin-Hi signifies (4) means "to rejoice."
he who rejoices being a chief. 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

yil (i) sJii {2),

"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.

THE OLD PHILOSOPHER'S CANON ON REASON AND


VIRTUE.
which has been canonised as a standard authority on the subject it is sometimes translated classical book, or briefly classic, sometimes canon. See the quotation from Legge on page 38.
is

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.

The term cha?ig means

"section

"

or "chapter."

CHAPTER
T'i, in
sel.

I.

the heading,

is

The word means,

as

compound of bone and a noun, "body;" as a

sacrificial ves-

verb,

"

to

em-

body," "to realise," "to render solid," "to incarnate."


liams, S. D., p. 884.)

(See Wil-

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,"

"it can reason."

282

lao-tze's tao-teh-king.

7^^ The
Our
version, "

sentence

i.

1-3

may be

translated in various ways.


is

The Reason

that can be reasoned,"

the simplest

translation that can be offered, but


v>?ord that

we might

as well translate "the


or,

can be spoken,"

or,

"the logic that can be argued,"

"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.

The word fei


more emphatic.

(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.

Wzi (see Wil-

liams, S.D., p. 1059)

means "destitute

"not having," answeris

compounds

to the

English ending

7^" The nameless,

or unnameable, uni miyig (1-2)

not only

the undetermined, the abstract, but also the holy, the ineffable

The nameable, yhi ming


It is

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

the specific or concrete.

Crete existence as the

sum

total of all that exists.

(See the

first

note to Chapter 2.)

The character chi


lows
able,
ities.
its

(11) is the sign of the genitive.


ii.

Always

fol-

noun.

(See S. M. Ch.

16.)

The sentence 7-12 means


which
is

the

immanent Tao,

as the

name-

the factor that shapes the world of concrete realIII.

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

has been said,"

or,

"thus you have

NOTES AND COMMENTS.

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

about the same sense as in English.


i.

also the people,

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

total of concrete existence.

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

livre des tnille

mots

Thsieti-tseu-iveji)

by

St. Julien,

note to

words

and 6. The word i


5

(11),

" that

is all," is

a final particle indicating the

end of a sentence, sometimes translated by "enough," and sometimes omitted.


(See Williams, S. D.,
II.

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),

translates in Buddhist Scriptures the San-

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.

Shii, (1-2) "this for,"

is
it

" therefore."

Subsequently
is

used exactly as our English word will be thus translated.

Wu

zuei (6-7)

the favorite term of

Lao-Tze and contains


ethics.

in

one word the fundamental principle of his


S. D., pp. 1059, 1047.)
V.

(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,

"to grow," "to

beget,'

'to quicken,"
{i-^),

"to

"he

dwells in his merit."

The term

is

frequently*

translated by "attaching oneself to."


VII.

Fu

{i),

"now," "forasmuch

as."

(Williams, S. D., p. 142.)


;

must frequently remain untranslated sometimes, as for instance in the sentence quoted on p. 14 from the Shu J^ing,
(2)
X

Wei

takes the place of the auxiliary verb. "

is "

or "are." (Williams,

S.

D.

p., 1049.)

CHAPTER
III.

3.

Stanislas Julien reads between sin


'

(6),

"heart," and

^u

(7),

not," the
3,
i.

miji,

word and 3,

mi7i,
ii.

"people," a repetition of the preceding

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,"

NOTES AND COMMENTS.


IV.

285

"the seat of desire," while //^ (12) (see Williams, S. D., p. 151) which means literally "stomach," is conceived to be "the seat of the mind." As an adjective it means "dear," "intimate," and the most probable interpretation is that
(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

the latter, sturdiness, strength, character, or, in a word,

backbone.
V.

Chi (5), "to know," be cunning," or "to be crafty."


is

here used in an evil sense;

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

(1-3), " to act


zt/eV

an irrefutable evidence that tvu

with non-assertion," cannot mean "inactivity."

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

either case the same.


is

Hti
ation.

"oh!"

" well

!""

indeed ?"

a particle of exclam-

^^^ The word Tsung


Julien,

(15),

"ancestor," "patriarch,"

(St.

"premier aieul"; Strauss, "Urvater"; "Ahnherr") must be regarded as a synonym of Ti, " the Lord or God."
II.

This passage, which


quotation.

is

repeated in Chapter 56,


(6),

is

a poetical

The words/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

and most contemptible of

things, viz., in the

even in the smallest motes of the dust.

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

reading hvuo gives no sense, and

may have
In adopt"it

slipped in as being to a certain degree a

synonym

otj'oh.

ing the reading

(4),

we

interpret the passage to

mean:

seems in its likeness to remain," that is to say, "it appears to be immutable." The term Ti (13) or frequently Shang Ti, meaning 'Lord" or " the highest Lord," is commonly used in Chinese in 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-

^^

son, those inalienable conditions of all the relations of

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
;

Lord, supposing him to be a personal being, can only be regarded


as relatively eternal.

The Tao

is

prior even to God.

CHAPTER

5.

0^^ There
grass-dogs.
of this passage

has been
is

much

discussion about the meaning of

The common

explanation suggested by the context

that grass-dogs or straw-dogs

were used for

NOTES AND COMMENTS.


sacrificial purposes,

287

of living victims.

and probably offered as a burnt offering instead Such is the traditional interpretation of all the
is

commentators.

Plaenckner's interpretation that grass-dogs were

revered as a religious symbol (and not sacrificed or burned) probable.


II.

im-

71^^ This passage


(4)

is difficult.

The commentators explain/aw

benevolent," as " having particular affection." Accordingly the sentence would mean, that the sage is not sentimental
;

"humane or
he has as
evil,

little

preferences as heaven and earth, where the


evil,

sun shines on the good as well as the

and where both, the good


to the

and the

are finally

doomed

to die as grass-dogs are sacrificed.

The

holy
is

man

understands that according


to die

course of nature

man
ing
:

doomed
"Si

and

his life is like a sacrifice.

Harlez deviregarderaient

ates from the traditional interpretation of the passage by translatle ciel et la terre etaient

sans bonte,

ils

tons les

hommes comme

des chiens de paille etc."


is

difficulty of

saying that the sage

not

humane

This avoids the but what sense

would the whole chapter have ? And is not the idea that heaven shows no partiality a favorite idea of Lao-Tze, who repeats it in another sentence of chapter 79, the construction of which is not subject to the slightest doubt, where he says T'ien tao 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

frequently at his wit's end and will

scarcely stick to the truth," for that

here the meaning of the

(See the Introduction pages 31-32.)

Chung
dle,
i.

(16)

means the middle

here

it

means

the golden mid-

e.,

the path of virtue and truth.

288

LAO-TZE'S TAO-TEH-KING.
CHAPTER
I.

6.

Our
Tse

interpretation of

ku shdn

{1-2), the valley spirit, is set

forth in the Introduction on page 32.


reports,

The

quotation

is,

as Lieh
to

attributed

by the commentator T'u-T'au-Kien

Hwang
sex,

Ti, the yellow

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

character following the word mieyi


It

(i)

"contin-

the sign of repetition.

means

that the previous word,

should be read twice, and renders the word emphatic.


is

The
It is

repetition

frequently translated by "very."

Pii ch'in {7-8), without effort,

means
17,

it

comes

natural.

synonym
23,

of tsz'
i.,

jan

in

Chapter

the two last characters,

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.

St. Julien reads t'ieyi ti ch'ayig


ti chiu.

chiu instead of t'ien ch'dng

The
14 ig.

characters

513
(13),

are the subject of the following sentence


in themselves form a sentence, are " that." which in the analogous English

The words 5-12 which


<:/z^

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
;

they are unselfish.

Stanislas Julien reads ch'ien for ch'atig (21),

"long,"

viz.

long and lasting.


II.

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

lesson of this chapter, which

CHAPTER
I.

8.

St. Julien

here translates shan

(6),

goodness, as a verb, " to be

good, to excel."

According

to

him,

we should

translate

"The

NOTES AND COMMENTS.


water excels in benefiting,"
etc.

289

The

position of shayi before 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
:

that water always seeks the lowest elvel.

Water,

like the hermit,

who

lives in the wilderness, is distinguished

by

lowliness, setting

an example of unselfish effort. Chi (8) means to approach,


similarity.

in the sense of

coming near

in

III.

" to

Shan (2), "good, deem good, to be


Yueyi
(6),

or goodness," means

when used

as a verb

satisfied with, to love, to prefer, to choose."

The

subject remains the

same

as before, viz., " superior goodness."

"eddies," means a place in the current where the

water

is in

The word shi

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),

"since, whereas," see Chapter

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.

This passage reminds us of the proverb


a
fall."

'

'

Pride goeth before

The
must be

Way

of

Heaven

or Heaven's Reason t'ien chi tao (15-17)

identified with

what Lao-Tze

in chapter

I.

calls

chang

tao, " eternal reason."

CHAPTER
I.

10.

The word Hsai (i) means a year,


accent tsaV
it

a revolution, but with changed


(Williams,

means

to contain, to convey, to sustain.

S. D., p. 941.)

The word ying

(2)

(see Williams, S. D., p. 1107) has given

great trouble to the interpreters.

As a noun
to

it

means " a

soldier's

camp," as a verb, "to plan,


ise."

to regulate, to arrange, or to organ-

To regulate the soul means Some commentators replace

keep

it

disciplined.

the "

word yi?ig by Jman, which


animal
soul.

means the
basis,

spiritual soul in contrast to the

On

this

Stanislas Julien translates:


a l'ame sensitive."

L'ame

spirituelle doit

com-

mander

V.

v.

Geiste die Seele einergiebt."

Harlez translates

Strauss translates: " Wer dem " Traitant con:

venablement
polation
original

I'etre intellectuel

qui habite (en soi)."

All these translations are forced

and do not

justify the inter-

made by

the commentators.

We

prefer to retain the


It

words and translate them as

literally as possible.

gives

a better sense than


of hiian.

when we
first

We
(3),

take the

interpret the word j/;/^ in the sense two words, " sustaining " and " disci-

plining" as synonymous.

P'oh
son.

the animal soul, or the senses, as contrasted to reap. 711.)

(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

present passage has given rise


significance of the

among

Taoists to the idea

Lao-Tze believed

in the possibility of finding

an

elixir of life.

The common
"hard
to subdue."

word chzvcn

(9) is
it

"to give
to

special attention to," but

some

interpreters interpret

mean

Stanislas Julien

and Victor von Strauss follow

NOTES AND COMMENTS.


this

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

(1-2), " the

a wise ruler,

Two

of

my

Japanese editions and

St. Julien read, in

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

zveitsz' (6-7), "act as

mother bird," zvei zvu tsz\ "not act


if

mother-bird," which, however, gives sense only

either

hu

or tsai, or

some

particle of exclamation.

We prefer

the

reading zvei tsz\


IV.

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

free to interpret the

word either as "he

excels but

does not rule," or

"he

raises but does not rule."

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-

stance in which a subtle thinker wrestles with one of the main

Mankind as a whole is materialistic and amount of things. They know little, or 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

existence quite different from either matter or motion.

Lao-Tze

dimly

feels that

matter and motion do not explain


their

reality.

Nor

is

there any advantage in masses and quantities.

value to things
or limits.

is

That which gives form, and form always involves boundary


an essential feature of things and thus the anverified, "the part is greater
;

He

does not state the solution of the problem, but he sees

that the partial absence of matter is

that have been shaped into vessels of usefulness


cient saying of the than the whole. "^

Greek sages

is

CHAPTER
I.

12.

7f^"

The

five colors
;

according to the Chinese are blue, red,

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)

" the inner," which

means

also

stomach and

soul, stands here in contrast to the visible, the outer.

The same

used in Chapter

3, iv.

12 in contrast to sin, "heart," as

the seat of passions.


1

Literally,

"one

half

is

more than
it

the whole," (nXeov

ij/oitcrv

navTo^).

Hesiod mentions the saying in Laertius, L. L 11. 75, attributes

his'Ep-j/a koI tjnepat.,

verse 40; and Diogenes

to Pittacus.

"

NOTES AND COMMENTS.


CHAPTER
I.

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

personal conditions [of the same kind]."


so grosse Plage wie der Korper."
[soit]

Strauss: " Hohheit


:

ist

Harlez

[Que]
corps

la

grandeur
[quant

une cause de grands soucis

comme

le

meme

a soi

meme]." The

interpretation of Chalmers, Legge, Strauss,

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

the present quotation the phrase kzvei


is

i sha?i''

("to esteem as the body")


is at

used.

In

iv.,

as

much

as in

the position of the object


to us

the end of the sentence, which

seems odd
possesses

but

is

natural in Chinese where this transposition

much

force.
III.

"the one," or "that," changes the whole preceding sentence, viz., "the reason why I have great anxiety," into a noun in somewhat the same way as does the English 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

{?>),

" the one," changes (as in

iii.

14) the pre-

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

disposal and probably all the

manu-

scripts extant contain the repetition,

we have

not the slightest

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

zle the reader.

CHAPTER

14.

^^" The

fourteenth Chapter has given rise to an interesting

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

theory which was

et belles lettres, Vol.

VII. Remusat claims to have discovered in the Tao- Teh-King- the name of Jehovah, expressed in the three words, i (7), hi (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

nute, recondite, waning, fading away."

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).

Stanislas Julien devotes in his edition of the

Tao-Teh-King

several pages to a refutation of


to

Remusafs

proposition which seems

be complete

ical inclinations,

but Victor von Strauss, yielding to his theosophagain espouses the lost cause of the French misit

sionary and defends

with great

ability.

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

NOTES AND COMMENTS.


That Lao-Tze should have
travelled to Palestine
is

295
as unlikely

China in the sixth cenThere are Jews now living in China (concerning whom tury B. C. see Williams in his work The Middle Kiyigdom, and various notes
as that Israelites should have travelled to
in the

Chinese Repository); but they immigrated, according to their

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
;

becomes clear and

all

obscurity vanishes.

The passage reminds


is

us of St. Augustine's saying, that Christianity

like a stream, in

which a lamb can wade, while an elephant must swim. I understand Lao-Tze to mean that the Tao gives food for thought to the immature as well as to the sage. The immature may think that there are no difficulties and that everything is plain, but there are intricacies of which they do not dream and the sage when pondering on it may be inclined to think that there is no pos;

sibility of arriving at a satisfactory solution

but he should not


;

give up, for after

all,

the

Tao

is

not incomprehensible

it is

obvi-

ously simple and plain.

Therefore Lao-Tze warns the former, the superficial, that

296
even to a superficial investigation
the
it

will offer difficulties rendering

Tao obscure

and the

latter,
is

the profound thinkers, that in

spite of all intricacies the

Tao

clear throughout.

IV.

means "the not having form." Lao-Tze in expressing his thought lies in the fact that the word "form," 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."

the thread of the Tao,


initial

is

explained by the

thread, which suggests the translation

CHAPTER
II.

15.

The

guest

is

reserved in the presence of his host (23-27).


c7i'i (25,

Julien omits the pronoun

37, 42, 47).

The

omission

does not affect the meaning of the passage.


Ill

Sii (15), Stanislas Julien

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),

" to invent, to stimulate, to arouse."


:

Here used

in

the reflective sense

"to

rise."

(Williams, S. D., p. 1005.)

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

of their administration that they

knew

of

NOTES AND COMMENTS.


them
their

297
The
similarity of

mere existence and nothing more."

the character /, "not," and hia, "inferior," sufi&ciently accounts


for a copyist's mistake.
II.

The word jan


into

(16) is

used to change the preceding word

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

nature, without being inter-

CHAPTER
I.

18.

7^" The
all

six relatives are

father,

mother, older brother,


relatives"

younger brother,
the

wife,

and

child.

The term "six


:

means

members
(21) is

of a family.
is

Chia

what

within doors

" the household, the family."

(Williams, S. D.,

p. 351.)

CHAPTER
II.

19.

The compound

z'

tt//z

(4-5)

means "to

consider, to regard, to

deem." (Williams, S. D., p. 1047.) Waji (6), "culture, schooling."

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.

This interrogative particle


cates that the preceding

"how much"
";

sense "very little indeed " how greatly."

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,

he will nevertheless obtsai


!

serve the laws of the country and respect the authorities in power.

The passage hzuang hi chH


preted by
the

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,"

to " sages," saying that while the

intelligence of the masses is limited, the

knowledge of the sages

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

Verfinsterung, oh dass sie noch nicht aufhort

"
!

Legge

"How

wide and without end


"
!

is

the range of questions

(asking to be discussed)

Williams defines hzcang


unproductive, deserted
;

(9), p.

250,

by "wild, barren, waste;


;

without restraint, reckless


;

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

has not yet reached


III.

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.

The word k'ung


first

(i)

means " a

hole, or hollow."

It
it is

forms the
explained

part of Confucius's name. In the present place,


to

by the interpreters

mean grand on account

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-

lated in that case.

The words hwa7ig


are difi&cult to translate.

(14),

Htvang means

"abstruse," and Am (16), "elusive," " wild, unready, not yet

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-

NOTES AND COMMENTS.


lem
full of difficulties to

2gg
is

be worked out
It is

and the solution

not a

direct answer, not yes or no.

too intricate to admit a simple

statement of

its

nature.
(as stated in 21-23)

That the Tao


of Plato's ideas.

has in

it

images reminds one

CHAPTER
I.

22.

There are two forms


torn,

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.

The combination hi yen


monly

(1-2),

"seldom
" in the

to speak," is

comi.e.,

translated " to be taciturn."


tsz' ja7i (3-4)

The phrase
I']

means

manner

of self,"

according to one's
et alias.

own
'

nature, or briefly " natural."

See Chapter

Shu Cheh says


strike

'

The words

of Tao, though they be few,

home because

they are natural.


II.

The Tetzugaku Kwan

edition replaces the passages

'

'

who

pur-

sues his business with virtue, the one," by "the virtue-man," and

"who

pursues his business with

loss,
:

the one,"
'
'

by "the loss-man."

The whole passage reads


reason.

as follows

Therefore

who pursues

his

business with reason, the one, the reason-man,

is

identified with

The man

of loss

is

identified with loss."

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.

Julien omits the character loh, " to rejoice," in the sentences

fao yih loh teh chi

(5-9), tch

yih loh teh chi (12-18), and shih yih

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

appears that the pronoun

cM at

the end of these three pas-

sages must be referred to the preceding nouns, tao, teh, and shih

which indicates an anteposition

of the object.

(About the rules of

inversion see Gabelentz, Atifg., pp. 73-75.) fore " The Tao, in addition, he enjoys to obtain
refer
son,

We

translate there-

it," etc., etc.

To
Rea-

cM to
virtue,

the sage, viz., to

him who

identifies himself with

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

The word shih


Strauss, Planckner,

which, however,

is

"loss," is conceived by Julien, Chalmers, and Alexander in the sense of moral deficiency, not warranted by the Chinese and Japanese in(21),

terpretations of the text.

Wang

Pi says:

"The

sage endures

everything and can therefore identify himself with everything,"

even with

loss.

Chalmers translates "Him who is identified with Tau, (the community) of Tau also rejoices to receive." Strauss agrees with Chalmers in his construction of the Chinese grammar, but he personifies the
freut's ihn

Tao, saying: "

Wer

eins wird mit Tao, auch

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;

The word hing

crescence in the system (6-9), not directly to the self-approving,


self-boasting,

and

self-glorifying

man.

The words fu ch'u mean, the man who has

(18-19),

"he does

not stay or dwell,"

reason, has no use for the self-displaying

man

he has nothing to do with him.

CHAPTER
I.

25.

Chalmers translates the words


otic

in

nature;"

" L'etre etait

There is something chaun Etre confus;" Harlez indiscernable mais complet " Strauss: " Es gab
Julien:

1-4, "

"II

est

"

NOTES AND COMMENTS.


ein

3OI

Wesen

unbegreiflich vollkommen."

(3-4) belong together;

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

proper name, tsz

(17)
is

means

the title that

expresses the character.

The

distinction

thoughtful and sug-

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-

moral order on earth. As such he

in general,

'

iots."
V.

The words
nature,"
i.

tsz'

jan

(12-13), "self-like,"

which are commonly


its

translated by "natural,"
e., its

mean here
is

that "reason follows

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^;/^

means "weighty" or "grave."


27.

CHAPTER
I,

The compound

ch'eii ts'eh (14-15),

"computing

slips,"

means

abacus or counting machine.


II.

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.

steal; (3) to inherit, etc.

We
is

understand the word

to

mean "the

inside," or " that

which

not at once seen."


III.

The word

tsz' (17)
is

" investment," and

means "capital," "wealth," "treasure," used in the same sense as these words are
CHAPTER
28.

used in English.

Both words, kH

(i.

10 and 14) and

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

;"

and acquires value only


sa?i ts'eh zuei

after having

but as jade becomes been shaped into a

vessel, chi is directly

used in the sense of "useful person."

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),

"vessel "or "vessels," indicates that the sage makes of

the people vessels of usefulness."

CHAPTER
I.

29.

^^
means
in

The

proposition, "

The

state is a divine vessel " (15-18),


is

Aristotelian terms the state

^voel not &ecEL\ or

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.)

condition the evolution of mankind, and not the product of a social


contract."

(See the author's pamphlet

The Nature of the

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."

NOTES AND COMMENTS.


CHAPTER
I.

303

31.

The word chu


" to use," " to

fied with," is frequently

"to dwell," " to attend to," " to be satis used in the sense "to be attached to,' employ," " to have dealings with."
(17),
II.

Chiiin tsz' (1-2),

pher,"

is

"the master thinker," or "royal philosoa synonym for holy man.


III.

The

particle

(25)

" therefore,"
IV.

is

omitted in some editions.

We have omitted
It
:

this passage

from the translation of the


is

text.

reads as follows " In propitious events the


is

left

exalted.

In evil events the


left.

right

exalted.

The

assistant army-leader sits to the


sits to
is

The

superior army-leader
sition of superior

the right.

power

here as in

This indicates that the po the arrangement of funeral

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]

the having name."

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

plains chi as differentiation and interprets the words to

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

to say determinable as the

immanent

principle of order in concrete


it is it

existences,

i.

e.,

the

Tao

is

definite as soon as

practically ap-

plied, either in the creation of the

mic order, or anywhere


the beginning,"
world, but
is

in logic,

appears as cosarithmetic, mathematics, or any

world where

possible system of pure reason.

The word

ski,

"at

first,"

"in

frequently used in the sense of the

Hebrew

hereshith, and the Greek tv apxfi, viz., in the beginning of the


it may also be translated by "at first," "at once," "as The word s/n (2), " management," refers mainly to the administration of a civilised government, but may mean any kind

soon as."

of order.

"When
addition
ple]

in the

Grammatically beginning
already

it

(i)

would be not impossible to translate: governments (2) [were instituted],


to the people].
(8),

there were (3)


(6)

names [given
(7)

When names

(5) in

existed

then

(9) in

addition (10) [peo-

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

the formative factor of existence.

Tat
(18-19)
safety."
is

(19)

means "danger" or "risk."


fail

frequently used by Lao-Tze, signifying

The phrase ;pu tai "a condition of


its

The Tao cannot

or be exhausted,

possibilities are

unlimited.

NOTES AND COMMENTS.


CHAPTER
III.

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,"

mean merely "long

but

life eternal, life

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

denote that which

Strauss,

ing of the mysterious.


III.

f^^
The
have
strong.

We
is

translate

vi'ei

viing

(3-4),

" the secret's explanation."

secret

that the tender


is

and weak conquer the hard and the


Therefore the people ought not
if

The reason
;

that the tender are growing, while the hard


to

lost the elasticity of life.

be made warlike
of the water.

for

if

they are warlike,

they are familiar with

the use of arms, they will soon perish like fish that are taken out

Li ch'i
or weapons.

(9-10), " excellent or

sharp tools," always means arms

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

but positive curses.

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

The paradoxical language

in

characteristic of the old philosopher

which this idea is and will serve to

elucidate similar expressions of his, especially his


zvei as that not-doing

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

in the imperial courts of the

country

is full

of pretension

assertion.

The same

is

true of the rules of propriety


in

and selfand ceremo-

nies

which play so important a part


V.

Confucian

ethics.

Chang
to

(4),

W.

S.

D., p. 25,

is

a Chinese measure consisting

of 10 ch'ih (grasping hands),

be 141 English inches.

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-

nality" or their covering,, and

s/ii7i {15)

"fruit,"
is

and

/zzt^a (19),

"flower," sufficiently explains that fiov/er

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

a causative auxiliary verb;

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

total of its parts

its

parts
car-

must be properly combined into a unity

in order to

make a

NOTES AND COMMENTS.


riage.

307

The same

is

true of heaven and earth, of spiritual beings,


all

of the government,

and

other useful institutions.

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^

strange that the

similar sense in the

pray

tell

me who
. .
.

is

it

who performs
the precepts,
then,
is

acts,

who

thinks,

who keeps
?

who eats, who drinks, who commits sins, who ac?

quires merit

What,

Nagasena
.

Is

Nagasena the
sensation? the
. . .

hair? the nails? the teeth? the lungs


perception
?

.?

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
:
. .

these questions are denied, the King concludes

'

'

Fowett's translation, the references collected sub voce "one." Vol.


v., p. 479.

See Warren, Buddhism in Translations, pp.

124-133,

and Sacred Books of

the East, Vol.

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.

cedes the verb

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

7^" The yang (20) and


principle,

which Lao-Tze speaks

is

the

j'zVz (17),

the

the ch'i {22), viz., the negative principle, the positive

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.
;

the all-comprising Rationality of existence, the divine Logos, the

highest unifier, the principle of oneness for

all

thoughts and things.

^^^1^^^

The Chinese
yct72g

trinity,

being the duality of

^^^B/B^^.
^^H^BK^fllX

and yin organised into a higher unity unis

der the harmonious influence of ChH,


as the source of all existence,

regarded

^F^ ^^'H^

and

its

symbol

%
Vy^

^^

(which

is

shown

in the adjoined

illustration)

possesses a deep religious significance for the

Chinese heart.
III.

The phrase chiao fu


doctrine," or
lates,
its

(20-21),

"a

doctrine's father," is ex-

plained by the great majority of commentators as " the root of a

"philosophical foundation." Abel Remusat trans-

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

"C'est moi qui suis, a cet egard,

p. 32).

NOTES AND COMMENTS.

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.

Nishimura, the Japanese editor of the 1 ao- Teh- King regards

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

follow the Chinese pronunciation of "Wil-

liams; but

it

is

not impossible that they

may have been good


Legge,
too,

rhymes according translates them as

Lao-Tze's own pronunciation.

verses.

CHAPTER
II.

48.

Shi

{'])

means "business"
8, iii.,

in the

modern sense
it

of the word,

denoting "business push and manipulation or artful dexterous

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

says " Nature knows neither

nor death.

Its

we

call life,

and

its

coming

in

we

call death."

The
the

chapter sets forth the idea that there are people

who pursue

path of

life,

others

who pursue

the path of death, and again others

who are now under the sway of life's attractions and now under The sage belongs to none of these the doom of death's influence. he is above life and death, and therefore three classes of men
;

he has no death-place, death which means he


;

i.

e.,

he does not belong

to the

realm of

is

invulnerable, he cannot be touched by

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

should translate: "Life's followers are thirteen, death's followers


are thirteen, and the death places (or viflnerable spots) of
their

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

tenth in each ten would be the wise,

i.

e.,

the

sage of

whom

the next sentence declares that he will not be endan-

gered by rhinoceroses, tigers, or soldiers.

NOTES AND COMMENTS.


II.

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,
{

D., p. 218) which


native.

is

the

same character only without the

radical

"plants" and means

(i) to unite, (2)

why not ?
53.

intimating an alter-

CHAPTER
I.

The word shi


of a banner; then
it is

(12),
it

"assertion,"

means

originally the hoisting

means "to

give, to do, to use, to arrange."

here used as a contrast to 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

the great Tao.

were possessed of sufficient knowlOnly the administration (of gov-

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

marcherais dans la grande voie du Tao de me repandre au dehors."

et je craindrais

seulement

CHAPTER

55.

The wordy^,
boo
slips in pairs,

"seal," in the heading means originally

"Bam-

one half to each party." Then it means "a seal in two pieces which when joined proves its genuineness by matching." In their sense it is litterally what the Greeks called av/ul3o?Mv, a "symbol" (from cw, " together," and
to give
(SaXTielv,

made

" to throw,"

i.

e.,

"to piece together").

Finally the word

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

explained in the Kanghi,


is

Vol. 31, p.

as "the privates of an infant,"

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,

symptom of vigor. The character tsing


denotes
(i)
;

{-yj),

consisting of "rice"

and "pure/

cleaned

rice,

then

(2)

the essence or best of anything;

the spirit

and

lastly (3) the

germinating principle, or the semen


56.

of the male.

CHAPTER
III.

(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,

inaccessible to love, enmity, etc."

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."

Z/c/zV (12-13), "sharp

CHAPTER
I.

58.

C/zz (32), originally

the gable of a roof,

the utmost, the final outcome."


C7zz (32),

Here

it

means "the extreme means "the catastrophe.'


c/i'i
' '

"the extreme," must not be confounded with

{^2,

i.

22) " the vital principle or breath of life." (See the author's

Chi-

nese Philosophy," No. 30 of the "Religion of Science Library,'


p.

24

or T/ie Mo7iist, Vol. VI., No.

2,

p.

211

cKi as the third element See Chapter 42.

in the Trinity,

ff.) Lao-Tze regards which shapes all things.

CHAPTER
II.

59.

According to the commentators, kwo chi mother of the country," is moderation.

77111

(18-20),

"the

NOTES AND COMMENTS.


CHAPTER
II.

313

60.

JuHen reads ktvii

{7),

"ghosts," where the texts at

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

posal read shan, "gods."

^^

ghosts or gods. But when grievous wrongs are done, superstitions appear and ghost-stories originate, the gods are said to curse the people, while the sages utter prophecies of ill omen and lamentation.

CHAPTER
II.

61.

Some commentators understand


small country by lowering
great country.
tries take
itself to

ts'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

quered by stooping, where

.^" States
common

in a federative empire,

Lao-Tze's lesson about humility ? such as was the Chinese em-

grow powerful when they serve the whole nation. It would be as impossible for great rivers to flow in high mountains as for great states not to be subservient to the universal needs of the people. Streams become
interests of the

pire in the days of Lao-Tze,

naturally great

when they

flow in the lowlands where they will re-

ceive all the other rivers as tributaries.

The

largest states are

not always the greatest states.

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

in history are the rise of

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

with the oppressions of the Athenian


to serve
its

confederates,

when Athens ceased

and began

to use

the resources of the Ionian confederacy for

own home

interests.

Some commentators who


ing
(viz.,

find a contradiction in the passage

that even the smaller states can conquer the great states

by serving the
ii.

interests of the

the second kivo (in

31) not as the first

by stoopwhole empire) translate kzvo (in ii. 17) by " they

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.

This passage reads


to conquer, the other is

literally: "

Chalmers and Harlez accept this to be the sense of the passage. There is no reason, when the chapter is viewed in the light in which we interpret it, to put another meaning into the sentence. Julien translates "C'est pourquoi les uns s'abaissent pour recevoir, les autres s'abaissent pour 6tre 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.
:

The one low and conquers."

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.

Kung (3) means

"clasping the hands over the breast, or hold;

ing reverently with both hands

bowing."
lest their

When

speaking to the emperor, imperial ministers of China


breath should

hold a large jade tablet before their mouths

touch the son of heaven.


for screening "

Thus
is

the phrase " holding in both arms


minister. Professor Legge's

means being an imperial

translation of this passage

hardly tenable.

NOTES AND COMMENTS.


V.

315

The word

<:/ze (8),

"that or the one," changes the whole preIn a literal English translation
:

ceding sentence into a noun.


(10) is the

we
(i)

should change the order of the words and read

"What

(9)

indeed

where-

(3) for [viz.,

the reason] of

(2)

the ancients

that (8) they esteemed (5) this (6) reason (7)."

In the place oi yueh

(12),

[W.

S. D., p. 293),

and

translates,

"say," Julien reads "without seeking

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

se preserve des fautes des autres

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.

Julien reads the last sentence


(13),

*'

nai

cM ta

s7iun, omitting yil


/<f(?w..

"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

une paix generale,"

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

Some commentators make a stop between /a


,

because the sense remains doubt(6), "great," and

"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] I resemble the unlikely."

with Lao-Tze's modesty

but

if

dertook a long journey to see the


proposition

The latter does not seem to agree we consider that Confucius unphilosopher of Cho, we must conall

clude that he was indeed famous

over China, and the present

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

a mere statement of fact.

heard the people

call

him

great until he grew sick of

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

The word siao

NOTES AND COMMENTS.


transliterates the

317

word by

'

'

non-semblahle, c'est a dire different


it

des etres, des creatures"; but in the text he translates

"stupid."

As

in English,

the words "likely" and "unlikely" possess the

sense which according to the context the Chinese words siao and

fn

siao must have,

we have

retained this most literal translation

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

Julien places a period after ^a


II.

"great."

7^^

In the
(i.

first

sentence of the chapter the text reads unequiv" he, him, or his," etc.,

ocally 7igo

5),
(ii.

"I, me, or mine," but in the second sentence the


12),

text reads chi

which

is

rarely,

and
first

only under exceptional conditions, used as a pronoun for the


person.

This is the reason why it seemed more appropriate to change the subject. While the first sentence starts with a statement made personally by Lao-Tze of himself, he at once generalises the idea and continues in the third person.

The
rity."

position of the subject after the predicate

is

unusual, per-

haps for the purpose of emphasising the word


III.

5Z (13),

"medioc-

71^"
acter

The word fao (5), " treasure," means here moral charand we might translate the title by " the three virtues which

constitute a man's worth."

CHAPTER
I.

68.

it

Shi or sz' (3) means now " a literary man," but in early times meant "a warrior," "a military leader," "a general," in which
it is

sense

also used in the Chinese chess for the figures that repre-

sent tsiayig, our bishops, or the two advisers of the general, our
king.

See Williams, The Middle Kiyigdom,

I.,

pp. 827-828.

CHAPTER
I.

69.

Plaenckner explains host as aggressor and guest as one who


takes the defence.

Plaenckner ridicules Julien for making a coward of Lao-Tze

and construes the sentence

as follows

"

do not think of allowing

3i8

lao-tze's tao-teh-king.
if

myself to be thrown back a whole foot

have gained an inch."

Plaenckner

may be

a better soldier than Stanislas Julien, but the

French professor probably understands Lao-Tze better than the

German

baron.
II.

zuu hing (3-5), "proceeding without proceeding," is analogous to zvei zvu zvei, "acting non-action." It is difficult to

Hing

understand how other translators could miss the sense which


quite clear.

is

Julien translates: " C'est ce qui s'appelle n'avoir pas

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,

^^"

"By ;pao {26), " treasure,"

" moral worth


;

";

ICang pmg
ical strength.

(2-3)

means " well-matched,"

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-

among Jews and Christians, The problem of the idea of God


which
at the present

difficulties

tionable to those

who

are trained in the school of science.

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

losophers of any standing,

we can no

longer maintain the old view

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

NOTES AND COMMENTS.


an individual being
?

319

grant that the nature of God must be God, in a certain sense, must be like his creatures but certainly he is not like his creatures by being a creature himself, i. e., he can be a concrete, limited being that is only here and not there, that thinks and wills different things at If he were an individual being, he would not be different times. God. If he were concrete, he could not be the allhood, the omnipresence, the universality, the eternity of existence. God has naturally been represented as a man, as a king, as a father but he is
recognised in his works.
;

We

not a

human

being, not a monarch, not a parent in a literal sense.

All these terms are figures of speech, parables, symbols.

On

the

other hand

God

is

not an indefinite generality.

He

is

not concrete,

but he
laws.

is definite.

He

is

that

which determines

all

definiteness in
its

the word.

He

is

the character of the cosmic order with


distinct

eternal

Thus he

is

from nature and yet

in nature.

He

is

supernatural, because the eternal laws are applicable not only to

This view which is anthropomorphism, may be called nomotheism, as it identifies God with the eternal and immutable 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,

but to any possible world.


its

the old theism purified of

and

at the

same time conservative


III.

in explaining the significance of

the traditional dogmas.

Wool
dress in

is

worn by the common


CHAPTER
I.

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,

rather than loathing

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),

"slow," "lenient," "patient,"


It
is

is

missing in Williams's Syllabic Dictionary.

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.)
*'

Gottes Miihlen mahlen langsam, Mahlen aber trefflich klein.

Ob aus Langmuth er sich saumet, Bringt mit Scharf er alles ein."


Logan's lines were translated by Longfellow
"
:

Though

the mills of

God

grind slowly

Yet they grind exceeding small. Though with patience he stands waiting, With exactness grinds he all."

CHAPTER
Sie Hoei, in
dent,

74.

comment on

this passage, tells the following inci:

which is reported by St. Julien, pp. 276-277 " L'empereur Thai-tsou-hoang-ti (fondateur de la dynastie des
le
:

Ming, qui monta sur


je n'avais

trone en 1368) s'exprime ainsi dans sa pre-

face sur le Tao-te-king

Depuis

le

commencement de mon
la voie (la regie

regne,

pas encore appris a connaitre

de conles
j'es-

duite) des sages rois

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-

bout de quelque temps je tombai sur ce passage du texte

Lors-

que

le

peuple ne craint pas


?

la m.ort,

comment
faisait

I'effrayer

par

la

nace de la mort

"A
pacifier
;

cette epoque-la I'empire


le

ne

que commencer a se
et les

peuple

etait obstine

(dans le mal)

magistrats

etaient corrompus.

Quoique chaque matin dix hommes fussent


il

executes sur la place publique, le soir

y en avait cent autres qui

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

contentai d'emprisonner les coupables et de leur imposer des

NOTES AND COMMENTS.


corv^es.
alors

321
Je reconnus
"
!

En

moins d'un an
le tresor

mon

coeur fut soulage

que ce

livre est la racine parfaite de toutes choses, le maitre

snblime des rois et

inestimable des peuples


I.

Ck'i {ig), "extraordinary,"

"unusual," "innovations," means

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

"altogether" {IV. S. D.,


alle)

maybe

translated (as the

German

CHAPTER
I.

77.

^^" While
doctrine,

the

first

sentence

is

almost

literally like Christ's

"Whosoever
is

shall exalt himself shall

be abased," the sec-

ond sentence

Testament teaching, that, "Whoever hath, to him shall be given, and he shall have abundance but whosoever hath not, from him shall be taken away even
the reverse of the
;

New

that he hath."

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.

the gods of the earth,"

then the altar of a tutelary god (see

D.,

p. 748),

and

ts'ih

means " millet," which (W. S. D., p. 987.)

is

one of the commonest cereals

in China.

CHAPTER
I.

79.

J^*" Contracts were written on two bamboo

slips

which

fitted

together, the left one containing the debit or obligations, the right

one containing the credit or dues.

The word
'

ch'eh (31)

means now

(see

W.

S. D., p. 42)
it

trating," "perspicacious";

but during the

Cho dynasty

"penemeant

a tithe

"

or anything that can be taken with the assistance of the

bailiff.

CHAPTER

80.
(5-6),

^^"
rh
(12)

Plaenckner construes shi yiu

"let there be

,"
.

pu

(13),

"but

not," in the sense "If they had,

they would not."


of princes,

He

interprets the chapter to

mean

" In a small

country there are always a few people who,


;

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
; . . .

other, etc." If philological considerations permit this construction,


it

becomes highly improbable for internal reasons. Herr von Plaenckner translates as he, a child of the nineteenth century, would have Lao-Tze think and write but he forgets that Lao-Tze
;

and virtuous simGarden of Eden, and believes that the pristine goodness and happiness could have been preserved if but the pristine simplicity of life had been retained.
belief in the pristine innocence
plicity of

had as strong a

man

as our grandfathers

had

in the story of the

Shih

(7),

composed

of
''

man and
z.

ten,

means " a

file

of ten sol-

diers"; and shih ch'dng


S. D., p. 768.)

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

homophone /o/z which

is

composed

of

man

and white and means " a

father's eldest brother," " a senior," " a

NOTES AND COMMENTS.


man
of rank."

323
it

"a

chief."

that Strauss adopts the

Judging from same reading.

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,

whom he appointed guardians of a bridge over the


Danube.

The South Sea

Islanders keep their records

with the assistance of knotted

Pandanus
fibres,

leaves

cocoanut
tion.

and which also

serve the purpose of divina-

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

Quipu or Knotted Cords from Peru.

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.

be noticed that the Tao-Teh-Khig

is

rich in

synonyms

of Lao-Tze's favorite ideas.

There are 6 ways of ex-

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

place of the Chinese words

while

all

the other figures refer to the

pages of the present edition.]

Absolute, III, 302.

= %^ = "^^
etc.),
f?U

Attachment
"without
in,

(literally

residing

zt'u c/it,
ii.

lit.

or dwelling on), 100, 109,


136.
(Cf.

limit" (28,

22-23), 190.

113,

"calmly he
I,

Abundance,

135, 136.
i-

y^^ y^i (77.

17-18.

=^
i.

sits."

ch'u

(8,

ii.

translated
ii.

267, 268.

"dwells in";
17,

24,

19; 31,
trans-

Acquires, he, by giving, 138.

translated

"does [not]
13,

Act but not to

=^ ^^
Chang
(81,

strive, 138.

rely on"; 77,

iv.

zvet 'rk

fu

lated

"does

[not]

linger

ii.

30-33), 274.

Adrift, 107.

upon"), 157, 183, 195, 269. Augustine, St., 295.

Agnosticism, 292.

Author of
the

all

transformations,

Ahura Mazda,

10.

Tao

as the, 16.

Alexander, G. G., 45, 300. Ancestor, 16, 133, 285, 318.

=^
the

Babe.

(See "child.")
98,

tsimg

(70,

ii.

11),
(4,

259;
i.

Backbone,
" bone.")

285.

(Cf.

Tao

as the, 16,

15)

153, translated "father," 99.

Bad,

121.

In Chinese: "not(49,
ii.

Angelus

Silesius, 25.

good"
"father

6-7), 222.
:

Apostle, 21.

Archfather,

16.

(Cf.

Badness, 98. In Chinese "notgoodness" (2, ii. 8-9), 149.

of the ten thousand things,"

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.

^ ^ t'oyoh Benevolence, = ^ jdn


{5,

7-8) 154.

Causa

sin',

Spinoza's, 12.

99, 116.
i.

Celebrations, 124.
38,
i.

4,

etc.;

=^

)PB ise' sz'

(54,

ii.

3-4),

35, etc.), 153, 154, 206,

207.

230.

Bible, 21.

Chalmers,
10.

44, 45, 293, 298, 300,

Bodhi, ^^,
Bodiless,

304, 305, 310, 311, 314.


(Cf.

103,

"incorpo-

= Body, =%
iii,

real" and "immaterial.")


tSf zf//(i4,
i.

Change, 126. Chang-Liang,

39.

21), 165.

Chariot, 117, 306-307.

102, 105.
shcifi

=^

c7i'e

(39, V. 4, etc.),

21 1.
i.

(13,

i.

9, etc.;

16,

In another place
this

(11,

11)

20), 163, 164, 171.

same word

is

translated

Bone

{kuJi, 3,
'
'

ii.

18), 152;

trans-

" wheel," loi.


Chariots, ten thousand, no.

backbone," 98. Bose, Du, Rev. Hampden


lated
40, 41.
"Bovi, 135.

C,

Chen-Tsai(i.e.,

True Ruler),
(Cf.

16.

Chih, the extreme.


fection.")
i.

"per-

1^ ktaig^ (77,

7),

267.

Ch'i (also transcribed Chih), the

Brabm, Tao and, 8. Brahmanism, 308.


Breath, 119.

Ch'i,

robber, 22, 36, 37, 308, 312. the vital principle also
;

= ^ Mentioned
vii.

transcribed
three times in
:

k'i.

(See breath.

the Chinese text


5
;

(S.M.Ch.,
;

Chief vessels, 131. Child, has several

Chinese
7-8),

10,

i.

10
;

42,

i.

22),

143,

159,

214

translated

= ^-^
232,

equivalents

ch'ih tsz' (55,

i.

"airs," 95; "vitality," loi;

312; translated "little


(20,

and "breath of life," 119. Buddha, 3, 7, 278 and Lao;

child," 124.

{% hai
24),

iii.

Tze,

39.

175, 228.

39 49. iii. In English


;

Calm.

(See "rest.")
sits,

Calmly he

no.

=^ English =^ ^
In
20,
iii.

106, 122.

tsz' (52,
:

i.

17, etc.), 227.

123.
i-

Sty^f^sr '^^ (10.

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.),

does not yet smile]," 106;


child's estate,"

"a

INDEX.
Children, treats as {hai), 122,
223,

329

Danger, implies no, 105, 113, (Cf. "immortal120, 123.


ity")

Cho, 95.
Chords, knotted, 137, 323.
Christ,
3, 7,

Death, 122, 134.


Death-place, 310.

15, 313.
4, 95.

Ch'u-Jhren,

Chwang-Tze,

7,

12-16,

19,

22,

Deeds, 133. Deficient corresponds

to

two
(22,

27. 36. 37. 38.

Classic {^n2-), 38, 281.


Clear.

=^
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.

who have abun103.


,

fic (77.

8),

dance, 135.

Completion, 104. (See "perfection."

Depth not obscure,

Desire, 106; moderation of 120.


34,

Confucius,

35-38,

95,

96,

==

yii (19,

ii.

21

46,

head-

279, 280, 298, 306, 315, 316.

ing), 174, 218.

Contentment

(sufificiency),

120,

Desireless, 97, 98, 114, 126.

=^

121.

(See " Rest.")


iii.

= ^ ^ ivu
7; 34.
ii.

yii (i,

iii.

3, v.

tsti (44,

46,

ii.

13,

15-16; 57,
'
'

ii.

27-

etc.), 217, 219.

28), 148, 152, 200, 237.

Cosmic order

(literally "

admin-

Dignity (see

baggage-wag301.

= ^1 chi
152;

istration

"),

113.
ii.

gon
198.

"),

46,

no,

(32,

2),

Disgrace, 102.

(See also "hu-

Cosmos, 282.
Crafty, the, 98.

== ^'D^ chi chi

(3, V.

lo-ii),

translated

"one who
(33,
i.

= @ Ju Divine = i^ 1 shdn
(13,
18),

miliation.")

i.

2, etc.), 163.

vessel, 112. (See"vessel."


ch'i (29,
i.

17-

knows," 114, 125;


56.
i.

6-7;

192.
4,
5,

1-2),

199,

234

trans(81,

Douglas, Robert K.,


39 footnote. Dreadful, 133.

7, 8,

lated
i.

"the wise," 138;

17-18), 274.

Curse, 136.
^^^

Si^ fu bliss " (78,

=^

ivei (72,

i.

4),

260.

siang,
ii.

lit.

" un-

Duration, 120.

17-18), 270.

Eckhart, Master, 24,

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.

31-33, etc.), 264.

Editions of the Tao-Teh-King,

Extreme,
tion,"

the.

"perfec-

and "absolute.")

Ernest John, 45.


life, 39,

External, 116.

Elixir of

290.

=^
= js

i^o (38, V. 12), 207.

Empire. (See "world," tHen hia.) Empty, has several Chinese

Faith, 105, 109, 116, 122.


si7i (17,
ii.

2, etc.;

23,

iii.

= M, = \^
99.

equivalents

28, etc.; 38, iv. 5; 49, iv. 15,

hu

(3,

iv.

7;

5,

iv.

i),

etc.), 171, 182, 207, 222.

154; translated "he empties," 98 and "empty,"


151.
;

Father of the ten thousand


things, 99,

"=
ch'ting
218.
(4,
i,

^ ^^ ^
(4,
i.

zvaji Tviih chi

45,

i.

12),

tsimg

12-15), 152-153.

152,
120.

In English

99,

Favor, 102.

= W kivatig English = ^ zva


In

= 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.

104, III, 114, 115, 123, 125.


(i6,
ii.

16

23,

ii.

24; 33, i. 8; 36, 4; 52, iii. 15; 55, ii. 8),


ii.

170,

179, 188, 199, 203, 228,

233-

=M = W* Flower, = ^ hzaa
207, 208.

Fish [yu), 115;


sien (60,
yii (36,

{sien), 127.
i.

7),
i),

241.
203.

iii.

116.
(38,
iv.

19,

etc.),

Er, Lao-Tze's proper name,

3,

8,95-

Forever and aye,


(spirit), 107,

100.

(Cf.

"im-

= ^ tsing =
{fi

Essence

mortality.")

(21,

i.

38, etc.), 178.

Form, has several Chinese

Eternal, 104, 125.


ch'a?ig (16, ii. 12, etc.; 55. ii- 4). 170, 233.

=
=

Eternal Reason, 97,


i?i

= ^' In English = ^ ytoig


chzvafig{i/[,
166.
(21,
i.

equivalents

iv. 15, etc.),


:

103.
177.

4),

In

cJi'ang tao

(i,

i.

5-

connexion with k'laig teh chi


translated

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,

with ta translated "Great

etc.; 81,

9, etc.), 149, 156,

Form,"

114, 119.

II, 292, 296.)

187, 188, 222, 273, 274.

%teh,
4),

lit.

"virtue"

(63.

ii.

Foundation, 119. ^^^ y^^. lit. "father "(42,

246; translated

"good-

iii.

21),

215; meaning here the

ness," 129. (See also "requite " and "virtue.")

[doctrine's] father-hood, viz.


its

Gossip, 99.

philosophical foundation,

=^W
154of,

^o

yen
18;

(5,

iv.

9-10),

119.

Force, 118.
Forces, 122.

(See

"function.")

Government,
115.

administration

(See "cosmic or(See "straw-

Fourth Gospel,

13.

der."

Function, 99, loi, 132. ffl yung (5, heading;


heading,
translated
i.

Grass-dogs, 286.
11,

dogs, 99.)

13,

etc.,

here
40,

Gravity.

(See "baggage wag-

"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
;

here translated "work";


153, 160, 161,

are,

no;

great rivers, 114;


all call

69, heading),

make

the small, 129;

211, 218, 257.

=
2; 39,
iv.

me, 131. i^ ta (18,


3,

i.

I,

etc.;

25, iv.

Gabelentz, 43, 300.

etc.; 34,

ii.
i.

32,

etc.,

63,

Gem
^^

(jewel), loi, 118, 133.


ii-

iv. 8, etc.; 67,

6), 172,

185,

lE, yi^J^ (9.

12;

201, 247, 254.

70,

iii.

15), 158, 211, 259,

Genuine, 107, 124.

=^
=

Great form, 114. (See "form.") Great state, 128.

chan

(21,

i.

42,

here
54,
ii.

^^ TC

kivo

(61,

i.

1-2,

translated

"pure";

etc.), 242.

14), 178, 230.

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
;

9-10, etc.), 200, 229.

Guest, 104, 132, 296.

^ k'oh
168, 257.

(15,

ii.

27; 69,

i.

12),

conception of 21; the Bible


,

on,

21

Tao

and,

16,

285,

286. (See
'

"Lord," "father." 'Ancestor, " and mother. ")


' '

Happiness, 126.

Goodness, 98, 100, iii, 121, 137.

= W shan

(2,

ii.

3, etc.; 8,

i,

11/^^(58. i. 19. etc,), Happy, so happy 106,


!

238.

332

LAO-TZE'S TAO-TEH-KING.
>^

= M^^^
175-

(20,

iii.

3-4),

108

does not depart from

dignity,

no

is

a good savpleas-

Harlez, C,

De,

44,

287,

290,

iour,

no; abandons
112;

293. 298, 300, 304, 305, 310,

ure,

does

not

make

= Hatred, =^

3". Harm,

314115.
i.

himself great, 114; prognosticates, 121


10), 201.
;

possesses not a
;

/;/ (35,

fixed heart, 121

universal-

129, 136.
ii.

ises his heart, 122; practises 2


;

yi^efi (63,

79,

i.

3,

non-assertion, 126

etc.), 246,

271.
desire), 98,

does not venture to play the great,


;

Heart (the seat of

= ^ sin

106, 121, 122, 285.


(3,
i.

129; does not make, 130; wears wool, 133; is sick of


sickness, 133
;

iii.

6, etc.; 20, iv.

knows himself
it

22; 49,

5, etc.),

151, 176,

but does not display himself,


133
;

=A = iS^'*
is

222.

regards
acts

as diflScult,

^L> j'cin sin,

' '

man's heart
14, 19.

subject to error,"
^c> sin,
is
'

but claims not, 136; hoards not, 138.


134;

'

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,

1-2, etc.; 57,


iv.

35-36;

63.

3-4; 64.
iii.

ii.

= ^ ^ i^
81,
ii.

134. 135. 137. 138.

9-10, etc.; 70,


(9,
iii.

lo-ii; 11,

fien chi tao

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.

11-12; 73, 3-4 81, ii.


;

1-2), 150, 151, 154, 156, 179,

19-21), 158, 220, 262,

186, 188, 191, 192, 201, 220,

268, 271, 274.

222, 236, 247, 249, 259, 260, 261, 262, 268, 274.

Herodotus, 323. High, it brings


lifts

down

the,

and

Home

he turneth,

20,

in.
(See also

up

the lowly, 135.

Homewards,

20, 118.

Hoard, 138.

(See also "treas-

fM tsi (81, ii. 4), 274. Holy man, abides by non-assertion, 98;

ure.")

= ^ fan

" the returning.")


(40,
i.

i),

211.

Horace, 29.

Ho Shang Kung,
Host, 132, 296.

317.

empties the people's


;

heart, 99

exhibits
;

no benev-

olence, 99

puts his person

Humiliation, 120. " disgrace.")

(See

also

behind, 100; embraces unity'

= #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.

rn ch'ang, the eternal, 104,


123.

heading), 178, 242.


reason, 12, 14, 19.

In Chinese
;

(16,

ii.

12,

(See

etc.
IrP
2),

52,

iii.

23),

170, 228.

" man's reason.")


families, gg, 105, 122.

^
155

7nien mien,
;

(6, iii. itranslated " for ever

S^
iii.

tcii

sing
;

(5, ii.
i.

6-7;
7-8),

and aye,"

100.

lo-ii

4g,

In addition there are such word-

154, 172, 222.

combinations
emperor,
21-22),

as

cJi'ajig
(7,

Hwang
^88.

Ti, the yellow

shang, "live eternally"


i.

150;

translated

" endure," 100.

Imperfect, 120,
Identification, g7, gg, 125.

= =
=

IrJ

fling
ii.

(i, V.

4,

ii,

10;

Inaccessible, 125.

56,

10, etc.), 148, 153, 234.

=^ = '^'^^^ i>uk'o
ch'fieh (45,

i.

4),

218.

teh (56,

iii.

Identity, 286.

2-4, etc.), 234, 235.


(Cf.
iv,

Images, 103, 2gg.

"form.")
ig,
etc.),

Incorporeal, log.
less"

(Cf

' .
'

bodi-

"^ siang
166.

{\i\,

and "immaterial.")

== '^
breath,
iig.
(Cf.

Immaterial
real.")
^fj'

Ineffable
115.

liao (25, i. 11), 184. (lit. " no name "), 113,

"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.

Inexhaustible, has two Chinese

Immortality,

has several Chi:

nese equivalents

^^'^^a fu

lit.

"implies
is

no danger," viz., it and inexhaustible,


21-22
;

lasting
iii. iii.

=^ = ^M
152.

equivalents
"OT
^!Jt

pi Ko
ying

chi

(35,

ii.

28-30), 202. In English: 115.


t^t-

(4,
:

i.

7-8),

(16,

In English

gg.

32,
i.

ii.

i8-ig; 44,

Intensity, 123, 135.

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.

113, 120, 123.

(7,

i.

Intuition. loi, 124.


Pal Ictn (10,
ii.

11-12),

155,

4),

i5g.

217; translated

be lasting,"

"endure and 100, and "duraeternal,


lit.

Isaiah, 21, 23

24, 299.

=^

tion," 120.
shell,
life

Jade table, 128, 314.

=M

i>i (62, iv. 4), 245.

334
Jehovah, 294.
Jewels.

LAO-TZE'S TAO-TEH-KING.
Likely, the, 131.

(See " gem."

Long-lobed, 278.

Jews

in

China, 295.

Lo Hi Ching, a commentator,
296.

Julien, Stanislas, 10, 30, 42, 44,

284, 288, 290-291, 293-294, 296, 298-301, 303, 305, 310,

311. 313-320, 322.

Logau, 320. Logos, 10, 21, 282. Longevity, 305. (See "immortality.")

K'anghi, 45
320.
K'i,

referred to

4, 5,

Longfellow, 320. Lord, 99, 285, 286,

6, 9, II, 16, 20, 232, 262, 312,

279.

(See

"breath" and
or canonical

"Ch'i.")

=^ = "p hia
etc.;

ti (4.

iii.

13), 153.

Lowliness, 21, 117, 131, 132,135.


(39, iv.
i.

66,
i.

i.

14,
13),

King

68,

(a classical

23;

77,

book), 38, 281, 301.

210, 252, 256, 267.

Knotted cords,

Lowly,
ing
i.

137, 323.

^=

^ Mi chieh
43). 272.

sliing (80,

42135-

who excells in employmen is, 132; lifts up the,

K'u-Hien (Thistle
95.

Lu-Tze, a commentator, 310.


district), 4, 6,

Kwong Ki

Makes, mars,
Chin, author of dic-

112, 130.

tionary, 45.

Lao-Tze, his personality, 3-6


his

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

Taoism and, 30and Confucius, 34; Bud39; 278-280, 282,

dha and,
316.

Learned,

138.

(Cf. "crafty.")

Learnedness, 106, 121.

= 4^

=^ = 5/(i5. Mankind, Master = A^


chii'm (26,
i.

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,

44, 293, 298,

304. 305,

309-311. 314. 321.

= ^ ^ /^ i
chi shii

chariots,

no.
-wan shang

Lao-Tze's family name, 95.


(See "im-

(26, iv. 3-6), 186.

Life for ever, 114. mortality."


Life's follower's, 310.

Mayers,
Metal

W.

Fr.^ 39, 43 footnote.

Mediocrity, 131.
(/'5z>/^=spirit, manliness,

Life's intensity, 122.

semen), 125, 312,

INDEX.
Middle-path, 99.

335
{2b,
i.

= 1^ ^ isao chuin
16), 154.

7-8)

r|i

chiing-

(5, iv.

186.

Milinda panha, 307.


Military expert, 132,

Music, 115.

=
"spirit.")

^/'>"(35.

ii.

I).

202.

Mind,

99,

117.

(Cf.

Model, has two Chinese equiv-

= 5\ shih
190, 251.

alents

Mysterious, 124, 132. Mysterious mother. (See " mother."

(22,
ii.

ii.

10;

28,

ii.

10, etc.; 65,

30, etc.), 179,

=^

Mystery, 97.
hiien
(i, v.

4, etc.),

148

In English: 108,

Mystics, 24.

= IE Chang = =

III, 130, 315.


(39,
:

ii.

35), 209.

In English

117.

Moderation, 127. "^ seh (59, i.

=
239.

Nagasena, 307, Nameable, 97, 113. yiii mitig ^T

^
ii.

(i,

ii.

7-8

7, etc.),

32,

3-4), 147, 198.

Morrison, 309.

Name,

Mother, 107.
"Rf

=^
32,

viz.,

proper name, 95.

7ni7ig (S.

M.

Ch.,

ii.

4J

7nu

(20, vi. 22), 177.

141.

Mother-bird, loi, in, 291.

The

word reminds us
pression
xxiii.

of the exin
xiii.

= Vm'^
i.

Nameless,

97, 113, 119, 282.


7nic

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

Nishimura, Japanese editor of Lao-Tze, 43, 309.

= '^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
=^^^

^ ^ kzuo chi mil


18-20), 240.
^'^'"'^
^i^'i^

of the country, 127.


(59,
ii.

Non-assertion (non-action),
the holy

abides by, 98; he acts with, 98; he can practise,

man

Mother

= ^"F'J?^

of the world, 109, 123.

loi,

112;

Reason

al-

mu,

lit.

ways

practises,
is,

115; supe116; the ad-

"the mother
heaven,"
(25,

of the underii.

rior virtue

9-11; 52,

i.

vantage
at,

of,

119; he arrives

7-9), 184, 227.

121; practise, 126; assert

Motion's master, no.

129.

336

LAO TZE'S TAO-TEH-KING.


^^'
;

= M^
3, vi.

^^2
10,
ii.
i.

(2.

iv.

6-7;
;

etc.), 159, 165, 179, 208,

209

2-3
;

13-14
3-4
;

29,
i.

214.

heading
20-21;
i.

37,
iii.

38,

Orphans, widows and nobodies

43,

5-6, etc.; 48,


ii.

16-17, etc.; 57,


i,

39-4

= M'^ ^^
(39, iv.

1T7, 119.

ku kzvo i>u ku
;

63,

2-3),

150,

152,

159,

18-21

42,

ii.

6-9),

191, 204, 205, 216, 221, 237,

210, 214-215.

246.

Outcast people, no.

Non-existence, has several Chi-

=^A = '^^
Own.

ch'i j'dn

(27,

ii.

11-

=^

nese equivalents
cvu
i.

12), 188.
11,
ii.

(2, iii.

head-

Outcast things, in.


ch'i

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,"

= ^ '^ yiu In English = ^ 4^ zvu ivuh


z^'

Palace, 124.
ii,

(43,
:

1-2),

People, 98,

loi,

105, 106, 124,

216.

119.
iv.

126, 127, 130, 131, 133, 134,

(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.

=^

in the world, 131.


lie

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,

18 23, etc.), 254-255.

etc.), 151, 152, 159. 173.

229

236, 237, 238, 250, 252, 253,

Obligation, 137.

=^ = M fei{i^, =^
13

260, 263, 264, 265, 272.


i.

ch'i {y^,

18, etc.), 271.

People,

Obliterated, 105.
i.

= i^ A =^

common, 106. su jan (20,

V.

4-5,

3),

172.

etc.), 176.

Oceans, 107, 114, 131. (See also


"sea.")
Jiai (20, 66,
i.

Perfection, has several Chinese

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

(See " identification.")


;

Oneness, 117

translated

=
ii.

"unity," loi, 103, 108, 119.

yi
6
;

(10,

i.
i.

5; 14,
4, etc.

ii.

12; 22,
42,
i.

39,

3,

=S = m,

"perfection," 120; translated " complete," 122

chi{s5,

i-

39. etc.),

233;
42),

(i.e.,

"maturity")
(16,
i.

125.
i.

chi

68,

INDEX.
169, 257.

337
virtue,

Translated "com104; and

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

loi, 123, 130.


iv.
ii.

hilen teh (10,


iii.

19-

20; 51,

15-16

65,

37-

38, etc.), 160, 227, 251.

Propriety, 95, 116. Prussia, 313.

Prying, 126.
Psalmist, 21, 23.

P'ung-plant, 279. Pure, purify, purity, have sev-

= Vh

eral

Chinese equivalents
ts'ing (15,
45,
iii.
iii.

39,

ii.

5, etc.;

7),

168, 208,

lute.")

218; translated "clear," 104;

Person, 100, 120, 124. (See also

=^

"body.")
s/ian
(7,
ii.
ii.

=^

"pure," 117; "purity,"


tsing
(45,
iii.

120.

8),

218

7, etc.;

44,

i.

translated "clearness," 120.

3 etc.;

54,

10,

etc.),

156,

217, 230, 231.

Quarrel
138.

(strive),

100, 108, 131,

Philo, 21. 22.


Pittacus, 292.

= ^ cha77g
20,

(8,

i.

12

22,

iii.
ii.

Plaenckner, 45, 287, 3C0, 317,


322.

etc.; 66,

iii.

37;

81,

33), 157, 180, 253, 274.


;

Plato, 307

Tao

similar to the

Quiet, 98.

conception of "ideas," 10;


his ideas, 299.

=S
Race

(Cf.
(3,

"rest.")

ngan

heading), 151.

Quipu, 332.
horses, 120.

Pleasure, 112.

Positive principle, 119.

= ^ ya^^g
278.

(42,

i.

20), 214.
3,

Ratzel, 323.
95,

Po-Yang, Prince Positive,

Reality, 122.

Reason, that can be reasoned,


99, 109,
to

Precedence (precedes),
translated
front," 100,

97

is

empty, 99

water

is

"comes
131
;

the

near
103;
104
;

to,

100; of the ancients,

translated

=^
25,

"to lead,"
sien
i.

131.
iii.
ii.

"heavenly" means, when obliterated, 105

(4,
;

15

7,
;

ii.

16;
iii.

66.

14

67,

nature eluding, 107; the man of reason identified


its

23, etc.),

153, 156, 184, 252,

with, 108-109; one


109; defined as

who

has,

254. 255-

"the Great,"
is,

Prince Positive,
278.

Poh Yang,

2,

109; Heaven's standard

no; one who

assists

with,

338
112; as

lao-tze's tao-teh-king.
absolute
(eternal),
79,
ii.

81,

ii.

21,

etc.),

113; its relation to the world

147, 170,
185,

152, 157, 166, 167, 169,


172, 177, 181, 183, 184, 193, 194, 197, 198, 200,

all-pervading, etc., 114; the


great,
visible,

114;
etc.,

is

tasteless,

in-

115; practises
115
;

202, 204, 211, 212, 213, 214,


219, 220, 221, 225, 226, 229,

non-assertion,

home118
;

ward, the course

of,

241, 244, 250, 262, 267, 268,

superior scholar and,

118;

271- 274.

begets unity, 119; the world


and,
121
;

Reason, human,
en's,
12.

12,

14

heav-

120

prognosticating,

he

diminishes

who
same

Reason

of the ancients, 103.

seeks, 121; quickens all creatures, 122 (cf. 114, the


is

'='^

"^^

ku

chi tao

(14, vi.

2-4), 166.

said of the sage in ch. 2


10);

and

becomes the world's mother, 123 walk in the


;

Reason's clue, 103, ^^^ j^ T^B tai chi {14,


167.

vi.

16-17),

great, 123;

is

who

cultivates,

very plain, 124; non124


;

Reason's

light,

123.
iii.

nj]

7ning

(52,

15), 228.

diplomacy and, 126; if the empire is managed with, 127;


is

Reason's standard, intrinsic, no.


Cf. "self like."

the ten thousand things'


in,

asylum, 128, well versed


130; strives not, 134
like stretching a

Reconciled, 136 translated " harmony," 125.


;

and

138;
;

=^

hivo

(55,

i.

48; 79,

i.

i),

bow, 135

233. 271.

man's and heaven's, 136; shows no preference, 137; to


benefit, 138
;

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.

14, vi. 4, etc.;


iii.

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.

(See also 121-122.)


16), 193.

7izva?i (30,

i;

40,

i.

41,
i.

etc.;
i.

Requite hatred with goodness,

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.

Rest, has several Chinese equivalents


:

iv. 3;

heading,

i.

3, etc.;

INDEX.
^=^

339

m
2),

wi fien
195;

ta?i (31,

iii.

i-

Riedel Dr. Heinrich, 46.


River-valley has several Chinese

translated

"quie-

tude and peace," 113.


hi* isi)2g- (16,
i.

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.

4), 169, 170, 186,

205, 218,
^^^

ers," 114, 131.

242; translated " quietude,"

^ kH
ii.

(28,

i.

10),

189

trans-

= :^

104,

no,
72-a}i

116, 120, 128.


(15,
iii.

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,

=^ "comfort," = J^ "calm," = 1^ "calm," = J^ yen


t'cti{'iS>
^-

III,

288;

translated "creeks," 114.

115.
i),

Root has two Chinese equiva153


;

tsaji

(4,

iii.

translated
tsi'h

99.
9),

lents
>fR

kcm
;

(6,
i.

ii.

16,

head-

(25,

i.

184

ing

26,

4),

155, 169, i86j


:

translated
5p^

109.

English version

100,

104,

ch'u (26, iii. 5-6), 186; translated " calmly he

= ^ fcui
sion
:

no.

(39,

heading

iv. 6,

sits,"

no.

etc.), 208, 210.

English ver-

Return
ing,

= Hf ^kzuei
ii.

to its root, 104.

117.

kan

(16 head-

Roving-plant, 95. Cf. " P'ung.

1-2), 169, 170.

Return home,
114. 123.

103, 106, 108,

in,
Sacrificial celebrations, 124.
iv.

== 1^ ktuei

(20,

iv.

22,

Sages, great, 105.

= ^E Wi
28,
i.

16; 34,

ii.

23), 175, 180, 201.


;

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

13), 166, 189, 190,

228; transit

67, v. 3),

lated,

"again and again returns home," 103.

228, 255.

Saviour, no, in.

Returning, the, 109.

(See also

= tk A chiu jan
188.

(27,

ii.

7-8),

Rhinoceros, 122.
sz' (50,
ii.

= /a7i = F2
JX.

"homeward.")
(25,
iii.

15),

185.

Scheffler, Johannes, 25.

Scholar, 118.
11), 224.

(See also

"mas-

ter."

340

lao-tze's tao-teh-king.
s/ii {41,
i.

= tt

2, etc.).

212.

Sick of sickness, 133, 319.


Significant spirituality, iii.

Schopenhauer,
Sea, 107.

22.

Scotus Erigena, 24. See "ocean."


23), 176.

=^

fij>

yao miao

(27,

iii.

32-

(20, v.

33). 189.

Self has several Chinese equiva-

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,"
")

150, 216, 234.

(See

"body

^J^s2'

(7, ii. 21,

etc.),

156;
100.
21,

translated
tsz' (7,
57,

"own
i.

self,"
i.

17; 32,

etc.;

ii.

10,

etc.; 73, iv.

= '^ chih = ^^ fzc


17;
28,

Simple corresponds to various Chinese equivalents


(41,
ii.

36),

213;

translated "simple," 118.


(15,
ii.

39;

19,

ii.

17). 155. 197' 237, 262; trans-

heading),

168,

174,

lated "for themselves," 100;

"of themselves" or "of


self," 113, 126, 134.

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.

22, etc.; 32,


iii.

live for themselves," 100.

5; 37.

i-

31. etc.; 57,

32),

Self assertion, 123.

Self-displaying, 108, 109.


tsz* chien (22,
ii.

= =^^
13
;

191, 197, 204, 237; translated

]^ 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.

115, 116, 126.

15), 173;

trans-

lated
jfl

106.

(S.

Ch.,
;

vi,

17;

translated

65,

i.

13),

"Independent,"
(17,
iii.

"free,"

105

lated

trans250 "stupid," 95, and


143,

15-16), 172.

"simple-hearted," 130.
Sin, 136.

"Intrinsic," 110(25, v. 12-13),


186.

ij^

keu

(78,

ii.

8),

270.
113, 115,

"Natural way" or "development," 108, 130 (23, i. 3-4;


64,
iii.

Simplicity,
116, 126.

105,

112,

28-29), 180, 250.


123,

"Spontaneous,"
(51,
ii.

297,

301

Sin Kie-Fou, 314. Solid, opposite of externality,


or thinness, 116.
(See also
" intensity.")
(38, V. 8), 207.

13 14), 226.

Sense-gates, 125.

Sextus Empiricus, 320.

= /P heu

Sharp

tools, 115. Cf.

"weapons."

Shu-King, quoted, 14-15, 321.

Son of heaven, 301. Sons and grandsons,

124.

INDEX.
^^=

341
Paul, 23.

?^
230.
ft]^

^sz'

Sim

(54,

ii.

1-2),

St.

Strauss, Victor von, 15 footnote,


soul), loi,
i.

Soul (animal

45, 289, 290,

293,

294, 298,

i''oh (10,
'

3).

159.

300, 304, 305, 310, 311, 314.

Soul

(lit.

'abdomen "or " stom98, 102, 285.


(3, iv.

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.

Strive, 131, 138.

Soundless, 103.

= ^//z(i4,
117;

i.

14), 165.

= ^ chayig
iii.

100, 108.)

(8,

i.

12. ete.; 22,


iii.

Spinoza's causa sui, 12.


Spirit in the sense of spiritual

20, etc.;
ii.

66,

29, etc.;

81,

13), 157, 180,

253, 274.

beings, 99; transl'd

"mind,"
"spook,"
11,

Su Cheh,
tent.")

293, 299, 310, 316.

translated

Sufficiency, 114, 120. (See "con-

= 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

Superior, benevolence, 116.


-il 111

shayig jan

(38,

i.

34-

essential

of existence,

107.

35), 206.

= ^^

(See "essence.")
tsi7ig (21,
i.

Superior justice, 116.

38, etc.), 178.

= _h ^
206.

shang

i (38,

ii.

1-2)

Spirituality (spiritual), 97,

103,

III.
f,^
i.

mz'ao
27,

I, iii.
iii.

8, etc.;

15,

Superior man, 113; translated " noble man," 95.

8,

33),

148,

167,

= ^ i^

chiiin tsz' (S.


ii.

M. Ch.

189.

v, 2-3, etc., 31,

1-2, etc,),

Spontaneous, 123.
like.")

(See " self-

142, 143, 195.

Superior virtue, 116.

Spurious, 303.

= Jl f# shang
205.

teh (38,

i.

1-2),

Stammer,

=^

120.
ii.

?io (45,

12), 218.

Supple, 135.

(See "weak.")

Standard, 120, " model.")

315.

(Cf.

= jE cha7ig

Surface not clear, 103. Suzuki, Teitaro, 46.

(45,

iii.

12), 218.

Sze-Ma-Ch'ien,
277.

6, 7,

36, 43, 95,

State, 302.
Still, 104.

(See also "rest.")


(See "lowliness.")
(61,
ii.

Stoop, 128.

= T* hia
243.

15, etc.), 242,

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.

T'ai Chi, the great extreme, 15.


(Cf.

"Breath.")

Tan, 95, 278. Tanaka, K., 46, Tao, and Brahm, 8


formal," 10
10
;

Tranquillity.

(See "quietude.")

Treasure,
;

viz.,

moral character,

the
'

mean'purely

317-

ing of the term, g; as


;

Treasures, 131, 132.

as the absolute,

=W
),

fao
ii.

(67,

heading,

iii.

similar to Plato's term

26), 254, 258.

"idea," 10;
11; prior to
ified,

16

two kinds of, God, 13; personthe world-mother,


;

^
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,

133; the master, 16, 133; the

author
ti(

of
;

all

transforma;

= ZL
'

'

sati (42,

9,

etc

ns, 16

and Gcd. 16
its

per-

(Cf.

"yati^r
also

"yi':.

sonifif d,

318; also 282, 286.


authenticity,

ck'i,"

"
'

l)t

d
1;

Tao
6

1 eh-King,
;

" breath,"

and
28;

colci

editions of the, 42.

True man,
the, 29.

definition of ih-

27
a.^

Taoist literature, 38.

not hurt,

Lao Tze

= i^ ^
202.

T?

steless,

15.
ii.

z^' zc'cz{35,

14-15),

Tsiao Hong, 319. Types, 107. (See also

Taxes, 135.

= Wi sia?ig

"Um:

(21,

i.

23), T77.

Teh

Ts'ing, a commentator, 308.

Tenderer, 132.
136.

(See "weak.")
"delicate,"

Ugliness, 97.

Tenderness, loi, 115, 123, 125,


135.
(Cf.

= i^ zfu
less"

(2,

i.

10),

149.

Unexpressed, 116. (See "name-

"supple," and "weak.")

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,

etc.), 159, 203,

Universe, 283.

228, 232, 266, 267, 269, 270.

Unknowable,

Tetzugaku Kwan,
the

43, 299,

= ^ ^n
259-

133.
i.

j)u chi (71,

1-2),

Thai-tsou-hoang-ti,

founder of
ad-

Ming dynasty and


unity, 103.

Unlike, 316.
Unlikely, 131, 317.

mirer of Lao-Tze, 320.

Three things a
"trinity.")

(Cf.

Unnameable,

97, 103.

Tiger. 122.

= ^ hu

=^
ii.

Unreason, 113, 124, 125. ^M. i>u tao (30, iii. 7-8,
etc.; 55,
ii.

(50,

12, etc.), 224.

24-25, etc.), 194,

Ti-Shun (Emperor Shun),

321.

233-

INDEX.

343
137
;

= WM fei tao
229.

(53,

ii.

35-36).

denounced,
(S.

105,

106,

Unseasoned wood.
pie.")

(See " sim-

=^
xi.
i.

116.

tch

M. Ch.,
15,
etc.

vi.

14;

5; xiv.

13; 10, iv. 20; 21,


ii.
i.
;

=^
iii.

Unsophisticated, 98, loi.


^[J
ri-'u

23,

18,
i.

i;

chi{-i, V. 4-5; 10,

19,

i;

28, 41,

16, etc.;

38,

2,
i.

13-14), 152, 160.


17, 116, 282,

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.

25, etc.), 143, 145, 160,

172, 173, 177, 181, 189, 190,

Utility, loi, 118, 120, 132.

(See

205, 205-208,

212, 222, 225,

" function.")

226, 227, 230, 231, 232, 241,


246, 251, 271.
'
'

In the phrase
" it

fao yilen

iteh

has been

Vacuity.
Valley.

(See " empty.") (See " river-valley.")

translated "goodness," 129.


(Cf. " requite.")

Valley
^=^

spirit, 99.

Vital principle, 279.


(6,
i.

(Cf. "ch'i"

-^W^ ku
154-

shcm,

1-2),

and " breath.")


Vitality (immaterial breath), loi,
119. (Cf.

Vessel (frequently used in the


sense of
'
'

"breath.")
120.

useful

man "),
;

102,

Vitiation,

risks no,

(See

=^
41,

112, 119.
<^Ji'i
ii.

"danger" and "immortal29,


i.

(28, iv. 5

18

ity."

45), 191, 192, 213.

Vulgarity, 105.

Virility, 125.

Virtue,

17; the noble


;

man

of
;

Wang

Pi, 303, 317.

perfect, 95

reason and, 96

profound, 101; vast, 107; one who pursues his business


with, 108, 109
cient,
;

War-horses, 120. Warlike, 132.

Wars,

will

be
is
;

suffi-

hi;
is

superior, 116; re-

sembles a vale, 118;


121
all
;

good,
feeds

= ^ c/uuH Water, = 7K
8),

112, 113.
(30,
ii.

10), 193,

24, 100, 136.


i-

^^^''^' (8,

4, etc.;

78,

i.

faithful,

122
;

156. 269.

creatures,

122

is

gen;

Weak

uine, overflowing, etc., 124

who
will

in

all

its

solidity pos-

= ^l
3,

or weakness, has several Chinese equivalents


j'c'u

(76,

i.

6,

etc

78,

i.

sesses,

124

(cf.

"child");

be combined. 127; pro-

270; mostly translated "delicate"


etc.)

266,

267,

269,

found, 130; those

who

have,

and frequently used with

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,

12-13), 147, 150,


197, 200,

"supple"

i.

19-20), 266.

152, 153, 156, 169,

= If joh

In English

135, 136.

201, 204, 208, 209, 211, 214,


i.

(3, iv.
i.

13

36,
i.

11,

225, 244, 250, 266.


lish
:

In Eng100,

etc.; 40,

6; 78,

4, etc.),

97,

98,

99,

104,

151, 203, 211, 269.

In Eng-

113, 114, 115, 117,

118, 119,

= fa tsui "supple," = "^ shzvai


(76,
i.

lish: 98, 115, 118, 136.


20),

266

=^
(2,

122, 128, 130, 135.


"I*

Vieti

Ma,
iv.

lit.

"un-

translated

135.

der heaven
i.

" (see

Notes 283)
6-7, etc.;
ii,

(69,

iii.

6),

258;

1-2; 13,

translated "tenderer," 132.

22,

ii.

8-9, etc.; 25,


i.

9-10;

Weakest,

119.

(See

also

26, iv. 11-12; 28,

8-9, etc.;
i.
i.

M^
216.

"weakness." Chi jeu

29,
(43,
i.

i.

4-5, etc.;
iii.

30,

118-9;
'.

4-5),

12; 31, 35.


iii-

29-30; 32.
37.
i-

4-5

"
i.

13-14

39.

Wheel, Id. (See "carriage.") Widowers, 117, 119.


Williams, S. Wells, 45, 295, 317; referred to throughout the

33-34; 43,

1-2, etc.; 45,

iii.

lo-n
52,

46,

1-2; 47,

i.

5-6; 48,

ii.
i.

2-3, etc.; 49,


1-2, etc.; 54,

iii.
ii.

4-5;

Notes and Comments.

42-43, etc.;
57,
i. i.

56,

iii.

37-38
ii.

Without
Without

desire, the people, 98.

13-14, etc.; 60,

4-5;

(Cf. "desireless.")

61,
iii.

6-7; 62, V. 23-24; 63,


etc.; 66,
i.

^^

effort, 100.

11-12,

iii.

19-

iff

pu

ch'i7i

(6,

iii.

7-8),

20, etc.; 67,


ii.

1-2, etc.; 70,

155-

1-2; 77,

iii.

20-21),

148,

Womanhood,

iii.

(The same

164, 189,

165, 179, 180, 184, 187,


190, igi, 193, 196, 197,

word as " motherbird.") Word, (Tao as Logos), 10, 282. Words, alone extant, 95 have an ancestor, 133. Work, 120. (Cf. "function.")
;

201, 205, 209, 216, 218, 219, 220, 221, 223, 227, 231, 235,

236, 241, 242, 245, 246, 253,

254.

255,

258,

World, has two equivalents

in

times translated
pire," 97, 103,

= Wi^
8,
i.

our text

some"the em108. 109, no,


268
;

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,
;

World-honored, 125, 129. World's formation, the, 107.

ii.

3-4; 42,

i.

12-13, etc.; 51,

= ^Mchuns^fu,

lit.

"of

all

INDEX.
things the organisation" (21,
i.

345
(See "positive

Yang, 278, 308,


principle.")

57-58). 178.

World's mother, has two Chinese equivalents ==^~|'-|5: t'ien hia mti,
lit.

Yea, 106.

= =

B{| tvei (20,

i.

5),

174.

(See

also p. 297.)

"the mother of the underheaven,"


109, 123.
(25,
ii.

Yes, 106.

7-9), 184, 227.

9-1 1; 52, i. In English

N" o

(20,

i.

8),

174.

(See

also p. 297.)

(Cf. 16.)

Yin, 308.
ciple.")

(See "negative prin-

ivuh chi mil, lit. " the mother of the ten thousand things" (i, ii.

f^ #J

^#

zt'an

Zoroastrian, 10.

9-12), 147.

In English

97.

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