Lao-Tze's Tao-Teh-King, Chinese English - DR Paul Carus 1898

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LAO-TZE'S TAO-TEH-KING
CHINESE-ENGLISH
WITH INTRODUCTION, TRANSLITERATION, AND NOTES
By DR.
PAUL CARUS
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REQUITE HATRED WITH GOODNESS
LAO-TZE,
63
CHICAGO
THE OPEN COURT PUBLISHING COMPANY
(London
:
Kegan Paul, Trench, Truebner & 1898
Co.)
W&m
-;
\>
39433
The
copyright by Open Court Publishing Co.
1898.
iT04-3
CXaA.
TABLE OF CONTENTS
Introduction
:
PAGE
Lao-Tze and His Philosophy
The Old Philosopher The Fundamental

The
Principle of Lao-Tze's Philosophy.
.
9
17
Ideal of Lao-Tze's Ethics
Taoism Before and After Lao-Tze

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

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

Pronunciation
of the
Tao-Teh-King
42
48
in
Lao-Tze's Tao-Teh-King
Chinese
49
51
S]JISJtB5&*4g
m*mmm
English Translation
Sze-Ma-Ch'ien on Lao Tze
53
93 95
.
.
The Old
Philosopher's
Canon on Reason and Virtue

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

Sze-Ma-Ch'ien on Lao-Tze
The Old
Index
Philosopher's
Canon on Reason and Virtue
147
Notes and Comments

t
275
,
,
...
325
INTRODUCTION
THE OLD PHILOSOPHER.
* *
1AO-TZE, 1
or "the old philosopher/'
is
the desig-
j nation of one of the most remarkable thinkers of mankind. He was a Chinese who lived in the sixth century B.C., and left to the world the Tao-Teh-King, a small book on Reason and Virtue, winch not only exercised a powerful influence upon his countrymen but is also worthy to be compared with the sacred scripIt is tures of the Buddhists and the New Testament. on account of the similarities which, in spite of many differences, obtain between the teachings of Lao-Tze and those of Buddha and Christ that the Tao-TehKing is an indispensable book and no one w ho is interested in religion can afford to leave it unread.
T
The date of Lao-Tze' s birth 2 is the third year of the Emperor Ting-wang of the Cho dynasty, w hich
T
corresponds to the year 604 B. C. (Li), means PlumLao-Tze's family name, tree. His proper name, Jf (Er), 3 means Ear. His
appellation was if | (Po Yang), viz.,

1 The diphthong ao sounds like ow in " how," the the short u in " but." On pronunciation see page 48.
2
"Count
"Tze
"
of the
e in
resembles
Mart. Martin's Hist. Sinica,
p. 133
and Duhalde L,
p. 248,
Other transcriptions are Ur, Err, and 'Rk,
lao-tze's tao-teh-king.
Positive Principle," representing manliness, the sun,
and the South
2
;
his
posthumous
title
was
Jffc
(Tan)
long-lobed, long lobes being a sign of virtue. But the
people called him simply

philosopher.
^t^
(Lao-Tze),
the old
He
is
also frequently
named
^^(Lao
and 5T 5il (Lao Er), the old child, which means, " he who even as an old man remains childlike. His followers, the Taoists, speak of hirru as >fcJL^f| (t'ai shang lao chiin), the greatly eminent ancient master, or simply jfcJt (t'ai shang), the greatly Eminent One. Lao-Tze was born in f3Hl2 (^Ch'u-Jhren,) a village in (Li-county) belonging to the (K'u province) of the state J| (Ch'u). Abel Rmusat 2 states on the authority of Kwang-Yu-Ki (VI. ,15) that
Chiin), the ancient sire, master, or prince;
,
'
^M
"Ch'u-J/iren
province Ho-nan
is
situated in the vicinity of the present city of
Lu~i, a town of the third order, belonging to Kwei-te-foo of the

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

3
means "bitterness "; means "sufferCity of
ing."
He
adds
"If these places were as mythical as John Bunyan's
Destruction' and 'Vanity Fair,' their names could not have been
who was
more appropriately chosen to designate the birthplace of a sage driven from office and from friends by the disorders of
the time."
1
Society in China, p. 403.

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

is
Professor Douglas's method of transcription
Chujen, Li, K'u, and Ts u

y
INTRODUCTION.
Considering tne denunciations which Lao-Tze hurled against both " oppression " and " false benevolence "; and the " bitterness " and " sufferings " which
he had to endure, the meaning of these names seems startling enough, and were these places not actually in existence they would suggest that Lao-Tze's birth and life were a myth. But Professor Douglas might have added that the coincidence, interesting though it is, is not as remarkable as it appears to Europeans who are unacquainted with the peculiarities of the Chinese language which make such a play of words
possible and quite
in
common
for
puns are
far easier
Chinese than even in French. Let us look at each name more closely.
iffi
(C/i'zi)
bend," then
finally, in
means "crooked" or, as a noun, "a "scheming," "false," "forced," and
the sense of the
German phrase
gebundene
ditties,
Rede,
it
denotes "verses," especially "songs,
(JC1, Vol. 17, p. 12 B; W. S. >., p. 458.) iZ (y/iren 1 ) 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. 1 A.) Should the name Ch'uJhren be translated according to its proper meaning, it probably ought to be "Good Man's Bend," that is to say, a bend in a valley named after a person whose epithet w as "the good man." Jji| (Li) means "whetstone; grinding; oppression; danger; disorder." As a verb it means "to grind; to chide to goad." The name might be translated in English as "Grinding," and Li Hsiang would be "grinding county." It may have been called so on
y T
;
and ballads."
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.
^
dition,
ing. "
{K
As
;
u)
is
the
name of
7, p. 47 A.) the common-thistle.

;
In ad-
the word means "

a
bitter
unpleasant
mortify-
hasten
7 A;
to
means "affliction"; as a verb, "to be sick." K'u Hien, accordingly, might be

noun
it
translated " thistle province."
(K'anghi, Vol. 29, p.
Williams's Syl. Diet., p. 436.)

(C/t'u)
means "a bramble bush" or " a clump As an adjective it means "full of spines, of trees." full of thorns," denoting at the same time "distress"
tS
and "pain." If we can translate the name Ch'u at all we might call it "the state of the bramble-bush" or "the state of briars." In addition to all these meanings, the word Ch'u means "orderly; well done;
properly finished." 1
What
a choice of allusions can!
not be had in Chinese names
As
to the authenticity of the
Tao-Teh-King and
life, there can be Sze-Ma-Ch'ien, the Herodotus of pj HjH 2 Chinese history, has embodied a brief account of LaoTze's life in his famous j fjj (Sht-Ki), or Historical Records, which were completed in -91 B. C. Sze-Ma-Ch'ien's report of Lao-Tze's life is very It consists only of two hundred and forty-eight terse. words, but is full of interest and very important as the most reliable account that has been handed down to For these reasons it has been inlater generations. corporated in the present edition as a kind of preface which will splendidly serve as an authentic historical introduction to the Tao-Teh-King.
the historical reality of Lao-Tze's
no doubt,
See Williams's
S. JD., p. 94,
and K'anghi, Vol.
18, p. 28
B.
I.,
About
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
is
number
of his disciples,
the oldest,
among whom Lieh-Tze 1 and Chwang-Tze 2 the most ingenious
and most famous. Literal quotations from the TaoTeh-King in the writings of Lieh-Tze, of Han-FiTze, 3 of Chwang-Tze, of Liu-An, 4 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-TehKing. Professor Legge says
:
" I do not
know
of
Tao-Teh-King
of any other book of so ancient a date as the which the authenticity of the origin and the gen5
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
of the age,
ideas from either

is
Buddhism
or Christianity
but that
which is impossible. Nevertheless, Professor 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 cona theory
iMayers's Chinese Readers" Manual,
fourth century by Chwang-Tze. 2330 B.
3
I.,
387.
His works were edited

No.
in the
See Mayers's Chinese Readers' Manual,
I,
92.
Schott mentions him as a contemporary of the Emperor (401-374 B. C), while according to Legge he died 230 B. C
4
Ngan-Wang
is
best
5
A philosopher on the throne, for he was the King known as Hwai Nan Tze he died 122 B. C.
;
of
Hwai Nan and
Sacred Books of the East, XXXIX.,
p. 9.
nexion with India since olden times. Taking for granted that the name Er, i. e. Ear, was a sobriquet given to Lao-Tze on account of the unusual size of
his ears, Professor
"It
tribes
is
Douglas says
remarkable that the description of his large ears and
general appearance tallies accurately with those of the non-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
also into his teachings a decided flavor of Indian philosophy." {Society
in China, p. 403.)
Douglas goes so far as to find a strong resemblance between Lao-Tze's Tao and the pre-Buddhistic Brahm of the Indian sages, which, however, I am unable to discover. No doubt there are similarities between Indian and Chinese doctrines, but they are too vague and do not prove a common origin and we must
;
bear in mind that certain similarities of doctrines,

nay, also of superstitions, arise naturally in the course
of evolution.
We
must
grant, however, that
when
Lao-Tze resigned his position as custodian of the archives of Cho 1 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.
cannot say that the Brahmanical origin of Lao-Tze's philosophy has been proved. The whole proposition remains a vague hypothesis whose main
right to existence consists in the fact that
We
we know
too
l
little
either to substantiate or to refute

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

LAO-TZE'S PHILOSOPHY.
idea THE Tze's philosophy
that constitutes the corner-stone of Laois
contained in the word Tao,
which, however,
is
so general and comprehensive a
term, that his propositions naturally would appear to
have existed
universal use of the
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. {tad) is a remarkable word. 1 It means The term "path, way, method, or mode of doing a thing," then also, the mode of expressing a thing, or "word " and thus finally it acquires its main meaning, which is reason." As a verb, it means "to walk, or to tread; to
in a
'
'
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 \6yoS. The Buddhists use the word Tao as a synonym of (ming), enlightenment,
;
IK'anghz, Vol.
34, p. 21 B.
Williams,
S. D., p. 867.
Eitel, Ch. D., p. 743.
io
to translate the Sanskrit
^s
(bodhi),
of
tians
employ
it
in the version
and the Christhe New Testament
term Aoyos, "word." The term "word" in the sense of Logos as used in the New Testament occurs also in the Rig-Veda where the fourth hymn is devoted to the Vdch (latin, vox), "pervading heaven and earth, existing in all the worlds and extending to heaven." Still another striking parallelism is found in the Zoroastrian creed which proclaims that Ahura Mazda, the Lord Omniscient, had created the world by pronouncing the excellent, the pure, and stirring word {Ahwia Vairyo, Honovef), "the word that existed before everything else." The same difficulty which translators encounter in their attempts to find a proper rendering of the term \6yoS, exists for the term Tao. We might translate it "word," or (as does Stanislas Julien) "path," or (as does Gabelentz) "logos;" or we might (as do Chalmers, Legge, and Victor von Strauss) retain the Chinese word Tao. After a long deliberation the author of the present edition has come to the conclusion that the simplest 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
for the
translation capitalised
it
throughout.
The Tao
is
is
Kant's
"purely formal."
35).
Thus
it
called
Jf^ {ta chwang), the great form,
{ta hsiang), the great
image 1 (Chap.
and >^f Other expresvacancy,
sions of a similar significance are
(tiao),
or a condition of not being occupied, (see Williams,

S. >., p.
of activity.
1
528) and |t {fhi'), noiselessness, or a void It is the Absolute whose essence is not
means image
or picture.
Plato's term elSos (idea) also
'
INTRODUCTION.
II
concrete being, but abstract law. To characterise the former, the absence of all the concrete reality, it is
called $E (wu), or the non-existent
latter,
;
to characterise the
all
the abstractness of this highest of

it
generali-
sations,
is
called J^ (ch'ung), hollowness, or
(ksu), emptiness, or the void. 1
As the ultimate ground
of existence
it is
called i (hsilen), abyss, an expres-
sion which reminds one of the Neo-Platonic /3v$oS,

of German mystics. (ckwang), form, and Jp. (hsiang), imThe terms age, are commonly used to denote material or concrete forms, but Lao-Tze means pure form, which in his paradoxical mode of speaking is expressed in the terms
and the Urgrund

7
form of the 1 hsiang (wu chih' hsiang), the û^.^.^ image of that which has no image, i. e., no concrete shape. In a word, " the form of the formless " means
3i& !fc^v2l !$ (
wu chwang
chih chwang), the
formless, or
the ideal, the abstract, the universal.
Lao-Tze distinguishes two kinds of Tao or Reason (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 senseand (2) the Tao that is individualised in perceptible
:
lFor chwang see K., Vol. 33, liao(a. vacuum, or void), ib., Vol.
voice
is
p. 6
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
heard, perfect stillness),

ib.,
Vol.
p. 10
for wzl,
ib.,
Vol.
for ch'ung,
Vol.
7, p. 8
B.
Compare
also
K., Vol. 30, p. 2 A. Williams defines hsu (-p. 227) passions and able to receive, quiet; a vacant, abstracted, contemplative condition such as Buddhists aim to reach; space." Empty space is to both the Taoists and the Buddhists the symbol of absolute rest. (See, e. g., in Samuel Beal's Catena of Buddhist Scriptures, p. 157, the simile of the restlessness of
W. S. D., p. 109. For hsu see as "empty; vacant; empty of
dust particles in space, while " the nature of space is rest.' Hsu, vacancy, is a synonym of k'ung (IV. S. D., p. 464), ecstasy, trance, transport, which is a favorite term with the Buddhists.
2
The word
chih
is
pronounced ze
it
in
Shanghai, in Canton
chi.
Mr
Candlin of Tientsin transcribes
tzU.
; '
12
LAO-TZE'S TAO-fEH-KING.
living creatures, especially in

i
man. The
is is
latter
denotes
the reasoning powers of

tad),
i*PrJill
man and
called
A jM (Jhren
human Reason
the former
characterised as
(ch'ang tad), the eternal Reason, or
^^
(J Hen
tao),
Heaven's Reason.
it
It is identified
the mysterious abyss of existence.

existence
is
with j (hsiieri), As the mystery of
called
$S^
(wu-ming), the Ineffable

the Root from which
or Nameless.
It is ^J| (ken),
everything proceeds and to which everything returns.
Although the source
of all things,
i.
it
is
itself
^t?M
sui.
(wu-yuen), the Sourceless,
e.,
Spinoza's causa
difference between the eternal Reason, ch'ang and the Reason individualised in man, Jhren tao, is emphasised again and again in the Tao-Teh-King and Chwang-Tze says 1 (Book XL, last paragraph):
tao,
The
or
There is the Tao, or Way, of Heaven and there is the Tao, of Man. Practising non-assertion 2 and yet attracting all honor is the Way of Heaven asserting oneself and being embar'
'
Way,
rassed thereby,
is
the
Way
of
;
Man.
it
plays the part of the lord

part of the servant.
far apart.
is
The Way of They should be clearly
Way of Heaven that Man that plays the Heaven and the Way of Man are
It is
the
the
Way
of
distinguished from each other.
Says Chwang-Tze
"The Tao
is
always one, and yet
it
requires change,"
which means, the Tao is sameness in difference. The same law produces under different conditions different
results.
The Tao
;
is
the world-former, not the world-
creator
it is
not action but law.
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.):
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.
I
We
11
'
'
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.)
of Lao-Tze, which places the Tao beginning of the world, is the echo of a thinker who was engaged with the same problem as the author of the Fourth Gospel. We read in the Tao-Teh-King that the Tao, far from being made by God, must be prior even to God, for God could never have existed without it, and that, therefore, the Tao may claim the
at the
The philosophy
right of priority.
Lao-Tze says
"I know not whose

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

is, according to Lao-Tze, God's ancestor or father but according to Christian doctrines, it is the son of God, not created but begotten in eternity. At first sight both statements are contradictory, but is not after all the fundamental significance in either case the 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's tao-teh-king.
"When
the
body
,
of
man comes from

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

tao-k'o-tao,
be reasoned,
which
is
contrasted to the
itself
or the
eternal
Reason, shows
in
man's interference with the natural course Chwang-Tze says (Book XVII.):
of things.
'Oxen and horses have four feet. That is what is called the When horses' heads are haltered, and the noses of oxen are pierced, that is called the man-ordained. Therefore it is said: Do not by the man-ordained obliterate the heaven-ordained;
heaven-ordained.
do not for your purposes obliterate the decrees of heaven do not bury your fame in such a pursuit. Carefully persevere in and do not lose it (the Tao). This is what I call reverting to your true
;
(Nature)."
(Ibid., p. 384.)
Man's aspiration should not be to follow that which is merely human in him, but that which is eternal and eternal is alone the Tao, the Reason, the Ultimate Norm of Existence. Thus we find a contrast between (Jhren hsiri), the human heart, and
A^
H^
{tao hsiri), the Rational heart
the former being per-
verse, the latter a realisation of right feeling, right
thinking, and right doing.

1.,
We
read in the Shu-King,
p.
3,
A>i>mfe
m^mWL
*-
Affejn*.
Jhren hsin wei wet, tao hsin wei wei, wei ching wei yi, yun chih chileh chung, "-the human heart is jeopardised;
INTRODUCTION.
but the rational heart
;
;
15
it is
is
subdued [attenuated];
genuine is unified thus it keeps its middle (path). " * Lao-Tze's whole philosophy can be condensed in these words: "Men, as a rule, attempt for personal ends to change the Tao that is eternal they endeavor 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
;
consequences, for then

presses the
all will
:
be well."
Christ ex-
same sentiment "Seek ye first the Kingdom of God and His righteousness and all these things (the necessities of life) shall be added unto you. The Tao is not merely a logical principle, it is not "reason" as we commonly use the term; it is clothed with all the awe and reverence of the highest religious idea. Says Chwang-Tze
;
:
"This
It
is
the
Tao
there
is
in It
does nothing and has no bodily form.
emotion and sincerity, but It may be handed down

It It
(by the teacher), but
may
not be received (by his scholars).
may be apprehended
.
(by the mind), but
cannot be perceived
[by the senses] It has Its root and ground in itself. Before there were heaven and earth, from of old, there It was, securely existing. From It came the mysterious existences of spirits, from It the mysterious existence of God. It produced heaven It produced earth. It was before the T'ai Chi [the primordial ether]." 2
;
is
IThis famous passage which is frequently quoted in Chinese literature, adduced by Victor v. Strauss (p. xxxix) to prove that the ancient Chinese
is
possessed of a heart. He transTao's Herz ist fein, ist lauter, ist eins. in ihm." His interpretation of Tao hszn, 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. " The mind of man is restless, prone III., p. 50) translates this same passage (to err); its affinity to what is right is small. Be discriminating, be uniform (in the pursuit of what is right), that you may sincerely hold fast the Mean "? 2 For an explanation of the T' at Chi see the author's article "Chinese Philosophy in The Monist, Vol. VI., No. 2.
regarded the Tao as a sentient being that

lates "
Des Menschen Herz Wollt euch erhalten
ist gefahrvoll,
16
The Tao
is
a principle, not a personal being
it is
an omnipresent feature of reality, a law fashioning things and events, not a god, nor an essence or a
world-substance.
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 5cHF~B (tHen hsia mu) "the world-mother,'' 1 or % L #" (^## wu chih mu, "mother of the ten thousand things, 2 (tsung), the ancestor, and and calls it (chiiri),
9
the master, 3 viz., the ultimate authority of the philos-
opher's words and deeds.
"the author of all transformations in whom there is no element of falsehood" (Book V.). Besides, he calls the Tao "the great and most honored Master" (Book VI). Lao-Tze mentions the word *$? (27)> God, only once (Chap. 4) 4 calling him (wan wu tsung), ^j "the ancestor" or "arch-father of the ten thousand things." But while Lao-Tze distinguishes God from the Tap and claims that the Tao takes precedence before God, his disciples identify the Tao with God and (C/ien-Tsai) 5 have coined a special designation ia a term which is the common i. e., the True Ruler,
of the
Chwang-Tze speaks
Tao
as
appellation of
1
God among
Taoists even to-day.
Chapter
Chapter
52.
1.
3Chapter 70. For tsung see K., Vol. 11, p. 6 B; for chun (supreme; one who has land; king; lord; master; a title of respect), ibid., Vol. 8, p. 6 A.
4
Compare the note
to
word
40 in the transliteration of Chapter
4.
hChen means "true, pure, real" (K., Vol. 24, p. 32 B, W. S. D., p. 15), and Tsai, "ruler, responsible master" {K., Vol. 11, p. 9 A, W. S. D., p. 941). The character Chen is composed of the signs "upright" and "man," the character Tsai 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,
builds his ethical system, trusting that
Lao-Tze 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 Thus the Tao their own fill themselves with water.
resembles water. 1 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
is
own
nature.
simply the imitation of the Tao. The Tao acts, but does not claim it directs it begets and quickens, but does not own 2 rule. The sage will not and arranges, but does not make a show of virtue, of benevolence, of justice, of propriety; his virtue is /f{% (pu teh), or unvirtue. 3 He will make no pretense of being virtuous, but sim;
Virtue, according to Lao-Tze,
ply imitate in
all
things Heaven's Tao.
In a word,
the ideal of morality consists in realising fSl^^L^f* (wu tning chih p'u), the simplicity of the Ineffable, of
the nameless or
1
unnamable Tao.
2
See Chapters
78, 66, 8.
Chapter
10, 51.
Chapter
38.
18
Thus, according to Lao-Tze, he who acts a part on the stage he who endeavors to bring about artificial conditions he who meddles with the natural growth of society, will fail in the end, and virtue is simply ifejUfc (wu-wei), 1 or "not acting, not making, not doing." Non-action or wu wei cannot mean inactivity, for it is with LaoTze a principle of action. He never tires preaching 2 i- e., to act non-action; he jljjflffi^ ( wet wu wet),
in the world, as a player does
;
;
expressly declares that

(chap. 30)
;
"an
able
man
acts resolutely "
M J|
fftl
and he assures us (chaps. 37 and 48) that $H ^y J| (wu wei er wu pu wei), "through
non-action everything can be accomplished.
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.
forcing
But he who uses things

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

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

forced by
their wealth
The
less the welfare of the peo-
artificial methods, the greater and prosperity.

'
will
be
Lao-Tze's principle of 'not-acting" is accordingly not inactivity ; it is simply not acting a part not doing things in an artificial way it is not forcing the The term 3|Ji5 wu wet) * s best nature of things. explained by its synonym ^W< (wu yu), 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 omission of Alft (Jhren tad), i. e., of man's Tao, the pe;
;
(.
culiar
and particular Tao of oneself and following the course prescribed by the eternal Tao, $ aH (ch'ang
It is, briefly,
tao).
not "non-action," but "non-asser-
tion,"
and
this is the translation
by which wu-wei
is
rendered in the present translation as coming nearest to the original meaning.
Chwang-Tze, Lao-Tze's most accomplished
dis-
ciple, characterises wu-wei, or non-action, as follows
Non-action makes one the lord of all glory non-action makes one the treasury of all plans non-action makes one the burden of all offices non-action makes one the lord of all wisdom. The range of the true man's action is inexhaustible, but there is nowhere any trace of his presence. He fulfils all that he has received
1
'
from Heaven, but he does not see that he was the recipient of anything. A pure vacancy (of his own and private affairs) characterises him. When the perfect man employs his mind, it is a mirror. It conducts nothing and anticipates nothing it responds, but does not retain. Thus he is able to deal successfully with all things and injures none."
;
: ;
20
$Kr;i
It
LAO-TZE'S TAO TEH-KING.
(wu-wei)
#[*
is
the condition of genuine virtue

l 9
leads to
{p'u) or g (p u)
simplicity, to Jjf ;&

Jp {chili), sincerity
(Jisii hsiri),
emptiness of heart, to
?jlff#?
to Jff (ch'ing), or
(ch'ing-ching),
and
^f
(ch'uri)
purity, to
j|f
(cheng), righteousness, to
(?#),
plain-
ness, to m. {chert), truth, 1 and the. application of LaoTze's ethics is tersely expressed in the sentence
WlL
W &* Wi (P au y uen
i te li)
"Recompense hatred
with goodness."
(Chap. 63.)
Lao-Tze further characterises his ethics as ^p|i "revert(jfuh kwei), "wending home," or jx (fan) 2
,
ing" 3 ff)f|c {kwei ken), returning to the root. We read in Chapter 40: JxM (fan c ê, tao chih tung), "returning is the Tao's movement;" and by reverting
MWl
homeward
rest. There is no idea (except perhaps the ideas of simplicity and purity) on which Lao-Tze dwells with more emphasis than upon the ideal of pacification, which he calls jrjp {cliHng), stillness, 4 and C (ngan), ^p (J> ing), f|| (J'ai), i. e., peace, equanimity, and ease. 5 (Chapter 35.)
is
c
meant
lFor p u and p u see K., Vol.

{ l
18, p. 2
A and W.
; ;
for hsu, K., Vol. 30, p. 2

S. D., p. 68;
W. W.
%
S. D., p. 227
S. D., pp. 710 and 711 for chih, K., Vol. 33, p. 20 A
;
for ch'ing, K., Vol. 20, p. 25

S.
B and
;
27
W.
S.
p. 995; for
ch'un, K., Vol. 20, p. 26 B; W. S. D., p. 73; for sh, K.
D.
p. 783;
Vol.
27, p. 4
for cheng, K,, Vol. 33, p. 14 B; IV. S. D., p. 816; for chen, K.,
;
Vol. 27, p. 4
IV. S. D., p. 15.

;
Williams transcribes/'^, not pu

see K., Vol.
13, p. 28
;
tsing, not
ching\ chan, not chen
shun, not ch'un.
ZForfuh
(to return, to reply),

19, p. 12
A; for kwei
7, p.
(to
return
homeward), K., Vol.

3 4
for fan (to revert), K., Vol.
38 A.
See
also IV. S. D., pp. 151, 480, 126.
See Chapters
16,28, 34, etc* Cf.

16, 26, 37.
Gen.
iii. 19,
Psalm
xc.
3,
Eccl.
iii.
2o;xii.7
See Chapters
20, p. 15
For ngan see K., Vol. n,

A.
p. 5
for fi'ing, K., Vol. 13, p.
for t'ai,
K., Vol.
D., pp. 620, 701, 848; the character ngan consists of the radicals "shelter " and "woman,' signifying the contentment
S.
'
Compare W.
is
the place where a woman is sheltered. P'ing (representing scales in equilibrium) means ease, tranquillity, satisfaction, and t ai is composed of "water," and "great," denoting: (1) that which is slipof being at
l
home, which
pery;
(2)
that
which
is
in
abundance; and
(3)
that
which moves without
fric-
INTRODUCTION.
21
The
different
ideal of non-action as the basis of ethics in

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

that the
Western people, the energetic children

to.
of the
North, are accustomed

in
Nevertheless, there are re-
markable coincidences with Lao-Tze's ethics not only 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 in"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:
junction:
"We
be-
seech you, brethren, that ye study to be quiet." This tranquillity, if acquired by all, would become
peace on earth to the
men
of good-will.
The Bible
1 '
characterises
to
God
in
words that would
have been very congenial
Lao-Tze.
We
;
read
;
He maketh
wars
to cease
unto the end of the earth
breaketh the
bow and
cutteth the spear in sunder

(Ps. 46, 9.)
he he burneth the
chariot in the fire."
And
the ethics of this God,

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

:
"Be
still
and know that
am God."
That God should be conceived as non-action was same who for the first time used the term Logos in the sense in which it was adopted by the author of the Fourth
a favorite idea of Philo, the Neo-Platonist, the
Gospel.
Philo calls
in the sense of
tion,
God anoios, the non-actor, not being passive but as absolute existence,
i. e., a state of ease. Thus ngan is peace as opposed to strife; filing equilibrium, as opposed to an unbalanced state Vai, smoothness, as opposed
;
to irritation.
22
LAO-TZE
TAO-TEH-KING.
is
i,
as the ovtgoS or.
Indeed, "activity
all.,
as natural to
3),
God
as burning is to fire" {Leg.

is
it
but God's
activity
of a peculiar
is
kind
it is
efficiency, not ex-
ertion
not a particular work that he performs,
but an omnipresent effectiveness which Philo finds

difficult to
characterise without falling a prey to mys-
ticism.
Philo was a mystic, and
God
to
him
is
the
Unnamable and Unspeakable, axarovojAaGTOS uai apprjros, which is the same as (wu tning).
^^
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.

'
'
Chwang-Tze
;
says
Sadness and pleasure show a depraving element in virtue
joy and anger show
some error in their course love and hatred show a failure of their virtue. ... It is the nature of water, when free from admixture, to be clear, and, when not agitated, to be level while, if obstructed and not allowed to flow, it cannot pre;
being an image of the virtue of Heaven. 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
serve
its
clearness
said to
Hence
;
it is
Heaven
this is the
way
to
nourish the spirit."
Christianity and Buddhism are classified by Schopenhauer as the religions of pessimism, because they recognise the existence of evil in the world from which we must seek salvation, and in addition to several other similarities the Taoist philosophy would fall under the same category. Chwang-Tze lets the robber Chi express his view on happiness in these words which apparently voice the author's opinion:
The greatest longevity man can reach is a hundred years; medium longevity is eighty years the lowest longevity is sixty. Take away sickness, pining, bereavement, mourning, anxieties,
1
'
and
calamities, the times when, in
any
of these, one can
open
his
INTRODUCTION.
^3
mouth and laugh, are only four or five days in a month. Heaven and earth have no limit of duration, but the death of man has its
(appointed) time."
The world
is
full
of anxiety
and misery
and
sal-
vation consists solely in a surrender of that selfish
craving for pleasures which, in

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

(116, 7.)
"Return unto thy
rest,
O my
soul."
The Taoist term

of heart,
JyflAj) (Jisil hsiri), i. e., emptiness reminds us of the poor in spirit. Lao-Tze insists on faith as much as St. Paul, say-
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

(1 Cor.,
"God
hath chosen the weak things of the world

1,
to
confound
the things which are mighty."
27.)
(2
"When I am weak then I am My (God's) strength is made

1
*
strong."
Cor., 12, 10.)

"
perfect in weakness.
(lb.
v. 9.
As the Tao is the same to all people, so the sage same to all people. He makes no discrimination. Lao-Tze says: ^5g^# (shan die wu shaft chih; puh shan die wuyih shan chiht) "The good I meet with goodness; the not-good I meet also with goodness !" (Chapter 49.)
is
the
7999^ $2
Since genuine merit can be accomplished only through non- assertion, the condition of greatness is
"
24
modesty or lowliness.
abhors self-exaltation.
As the water
As Christ
that benefits
all
the world seeks always the lowest places, so the sage

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-
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 bis book De divisione naturce, 519 D, declares
cially the Mystics, present
ogies to
' i
Deus in unum colligit omnia et ad se ipsum ineffabili regressn resolvitur." [God gathers all in one and resolves them in
'
'
Himself
in
an ineffable regress.]
Master Eckhart's sermons contain many passages that might have been written by Lao-Tze so especially his praise of the virtue of simplicity, which he
;
calls Einvaltekeit
(edition Pfeiffer, II., 600, 31), his

of quietude
recommendation
rouwe
{ibid.
and
rest,
601, 4) the importance
which he calls which he attrib-
utes to unity which he calls eineheit
{ibid., 517 L), height with the and his identification of the highest
deepest depth of humility
{ibid.,
574, 22
and
26).
INTRODUCTION.
25
There is no doubt, the Taoists could claim Eckhart as one of their own. Johannes Scheffler, called Angelus Silesius, a born Protestant, who was so much affected by mystic sen timent that he turned Roman Catholic, says
Es gescheh', mein Herr und Gott, dein Wille, "Wir beten Und sieh, Er hat nicht Will', Er ist em' ew'ge Stille." [" Thy will be done O Lord, my God " we pray, But lo God has no will stillness he is for aye.]
:
' ! !
1
11
Run'
[Rest
ist
das hochste Gut, und ware Gott nicht
Ruh\
zu."
Ich schlosse vor

is
Ihm
selbst mein'
;
Augen beide
the highest good
indeed were
God
not rest
I'd turn
away from Him,
as being no longer blest.]
The Tao-Teh-King
Tolstoi.
1
exercised a strong influence on
He, too, speaks of non-action, le non-agir. Labor, in his opinion, is no virtue labor is useless, nay, pernicious, for labor, such as keeps men too busy
;
to leave
them time for thought, is the curse of the Most of us, says Tolstoi, have not time for the consideration of truth and goodness, because we are rushed. An editor must arrange his journal, the genworld.
eral organises his troops, the engineer constructs
Eiffel tower,
men
of affairs arrange the
an World's Fair,
the naturalist investigates heredity, the philologist
must count the frequency of various phrases in certain authors, and no one has leisure enough for a moment of rest no one has time for finding that peace of soul which the world cannot give. They do anything except that which they ought to do first.
;
Tolstoi
is
right,
for thinking reforms the world,

is
not laboring.
Thought
the rudder that changes the

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

is
course of the ship of toiling mankind

only so long as
the steam that labors in turning the wheels

it is
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
we
we must abandon all exertion and become calm. If all men would only employ the tenth part of the energy that is wasted on the acquisition of purely material advanexert ourselves, on the contrary, says Tolstoi,
tages, to settling the questions of their conscience,
the world
would soon be reformed.
peculiar parallelism of Lao-Tze's
Taoism with
Christianity consists in Lao-Tze's belief in an original

state of
innocence and paradisial happiness.
He attrib-
utes all the evils that
now
prevail to a deviation from
the original simplicity enjoined by the eternal Tao.
The conscious 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 interference of the 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 (Chapter 80.) their happiness at home. There are many more remarkable passages in the Tao-Teh-King, such as the trinity in unity (Chapter
42); the preservation of
;
him who
will not perish
when
he dies (Chapter 33) that the weak conquer the strong (Chapter 43); that we must become like little children (Chapter 28 and 55); that the holy man knows
himself as a child of the
Tao (Chapter
52); that the
Tao can be had

63)
;
for the
that the son of
mere seeking for it (Chapter 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
!
to thinking.
The
jhre?i)}
natural result of Lao-Tze's philosophy
is
the
ethical ideal of the sage, the saintly
man, jg
it,
\
A
[sheng
who
is
also called ff^-^*
(chun tze),
jit
the su{chen
perior sage, or, as later Taoists have

j'/iren),
the Truth-Man,
i.
e.,
the
man
of truth or the
true man.
Chwang-Tze says (Book XV.):

all directions, flowing on heaven above, and wreathing round the earth beneath. It transforms and nourishes all things, and cannot be represented by any form. Its name is "Divinity (in man)." It is only the path of pure simplicity which guards and preserves the Spirit. When this path is preserved and not lost, it becomes one with the Spirit and in this ethereal amalgamation it acts in harmony with the orderly operation of Heaven. "There is a common saying, 'The multitude of men consider gain to be the most important thing pure scholars, fame those who are wise and able value their ambition the sage prizes essential purity.' Therefore simplicity is the denomination of that in which there is no admixture purity of that in which the spirit is not impaired, It is he who can embody simplicity and purity whom
"The human
limit,
spirit
goes forth in
without
reaching
to
we
call
the
True Man."
P. 367.
An
'
'
exhaustive description of the True
Man
is
given by
Chwang-Tze
is
'
in
Book
Man
VI.,
'
w here we read:
T
What
meant by the True
11
The True men
of old did not reject (the
views
of)
the few
they did not seek to accomplish (their ends) like heroes (before
others); they did not lay plans to attain those ends.
Being such, though they might make mistakes, they had no occasion for relFor Chen, see
p. 15
;
for sheng, p. 773, in Williams's Syllabic Dictionary
28
pentance; though they might succeed, they had no self-complacency.
Being such, they could ascend the loftiest heights without fear they could pass through water without being made wet by it they could go into fire without being burnt so it was that by their knowledge they ascended to and reached the Tao. "The True men of old did not dream when they slept, had no anxiety when they awoke, and did not care that their food should be pleasant. Their breathing came deep and silently. When men are defeated in argument, their words come from their gullets as if they were vomiting. Where lusts and desires are deep, the springs of the Heavenly are shallow.
; ;
'
' '
The True men

it
of old
knew nothing
of the love of life or of

;
the hatred of death.
the exit from
Entrance into life occasioned them no joy awakened no resistance. Composedly they went
and came. They did not forget what their beginning had been, and they did not inquire into what their end would be. They accepted their lot and rejoiced in it they forgot fear of death and returned to their state before life. Thus there was in them what is called the want of any mind to resist the Tau, and of all attempts by means of the Human to assist the Heavenly. Such were they who are called the True men. "The True men of old presented the aspect of judging others
;
aright, but without being partisans
of feeling their
own
insuffi-
ciency, but being without flattery or cringing.
Their peculiarities
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."
lbid.
p. 237, 238, 240.
Lao-Tze declares that the True Man is not hurt by or water, and that he need not fear either the rhinoceros or tiger, which is explained by Chwang-Tze in Book XVII.
fire
1
'
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 it means that he discriminates beis indifferent to these things tween where he may safely rest and where he wi!l be in peril that he is that he is tranquil equally in calamity and happiness
neither bird nor beast can hurt him.
;
careful
what he avoids and what he approaches;
so that nothing
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."
;
The same
ode Integer
ideas are expressed by

(I.,
Horace
in his
vitce
22) in
praises the perfect and faultless
which the Roman poet man who needs no
arms of any description, who may roam through mounand will not suffer from the heat of the desert. Horace exclaims in another ode that the virtuous man would remain firm even if the world broke down upon him: "Si
tain wildernesses without fear of the wolf
fr actus illabatur or bis, imp av idum fer lent ruinae."

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

QUOTATIONS IN THE TAO-TEH-KING.
LAO-TZE
is
commonly
is
called the founder of Tao-
ism, but this
a very doubtful statement, for
on the one hand, there appears to have been Taoism before Lao-Tze, and, on the other hand, Lao-Tze's philosophy is too lofty to be identified with the Taoism which at the present day is practised in the innumerable temples of modern Taoism. The Taoists claim Lao-Tze as the revealer of the Tao, the divine Reason, but apparently there are few Taoist priests
who
are at
all
able to grasp the significance of the
Tao-Teh-King. Lao-Tze is to the Taoists what Christ is to the Christians and Buddha to the Buddhists but if he came unto his own, those in charge of his temples would not know him, neither would they receive him.
The existence of Taoism before Lao-Tze is evidenced by the numerous quotations, mostly in verse, which are commonly introduced with the word jjjj^ (kti), 1 "therefore," which may be translated "for it T'u-T'au-Kien, a commentator (quoted by is said."
Stanislas Julien,
1
p.
133) asserts that the
passages
Williams,
S,
D.
p. 434.
INTRODUCTION.
introduced by the words "Therefore the holy
says/' are quoted from the Fen-tien.
ity of
It is
man
a peculiar-
Lao-Tze's that he never quotes an author by name and makes no personal allusions whatever. He is abstract in his thought as well as in his relations to mankind. We 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
granted and the ancient sages of whom he speaks appear to him deep though timid in their expressions (see chapter 15); they were hazy and lacked clearness, yet they were suggestive, and the ideas which their words suggested to him, he is inclined to attribThe main purpose of his book is to ute to them. 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
;
or anthropological reasons.
ligible,
It
w as
T
confused, unintel-
and 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
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
man of many words is soon exhausted. In this connexion he quotes (ch. 5) a Chinese doggerel, probably a proverb of his time:
earth do not cease, while the
"How
soon exhausted
And should we
is a gossip's fulsome talk not prefer on the middle path to walk? nl

!
The
which
sixth chapter contains a curious quotation 2
(as says the
Tze
attributes to the mythical
Emperor. 3 worship of or "the mysterious mother."

spring which, because
to
it
commentator T'u-T'au Kien) LiehHwang-Ti, the Yellow The verses may have had reference to the some local deity called " the valley sprite"
She presided over a
never ran dry, was supposed
be a direct emanation of the root of heaven and
earth.
verses
But how much more significant these homely become w hen the ever-enduring, mysterious
T
mother
conceived to symbolise the eternal Tao! The quotation (in Chapter 1) of the desireless who
is
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 populegend similar perhaps to the story of the three caskets in Shakespeare's Merchant of Venice.
The quotation
ence
nese
is,
in
Chapter
2,
which
sets forth the
co-existence of contrasts and their mutual depend-
more than
in their
to other nations, natural to the Chi-
of contrasts to
word combinations use compounds 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 assigned to 2697 B. See Meyer's Ch. R. M., Nos. 387 and 225.
INTRODUCTION.
33
;
"the high and the low" means altitude " much and means quantity, etc. But what originally seems to have been the trivial observation of a grammarschool teacher, acquires a philosophical meaning when embodied by Lao-Tze into the Tao-Teh-King. These are mere guesses at the original meanings they may be right, of some of Lao-Tze's quotations they may be wrong who can tell? But the quotations seem to my mind to tell their own story.
little "
;
Some
quotations, such as those in chapters 13, 14,
and even the remarkable lines in 78, are simple enough and need no explanation the quotations in chapt. 12 smack of Chinese schools. The first three lines remind us of sentences contained in the San-Tze-Ktng 1 (the classic of three characters), and the other two lines reflect the practical spirit of the Chinese way of moralising. Others (such as in Chapters 2 [the last lines], 4 [repeated in 56], 13, 17,
27, 29, 39, 44, 54, 73,
19, 21, 23, 28, 35, 37, 40, 41,
42,
44, 45, 47) are
so
peculiarly characteristic of
Lao-Tze that we
feel in-
clined to believe that they were either written
by the
author of the Tao-Teh-King himself, or adapted by him through a slight change in words to their present
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 pouse, for
it is
etry,
could he in his younger years have abstained from expressing his sentiments in verse? Moreover,
the frequent repetitions 1 in the
1
how
Tao-Teh-King prove
:
Here is a list of the repetitions in the Tao-Teh-King " Quickens but owns net, works but claims not," 2, 10,
in yy.
56.
" Quarreleth (or striveth) not " is
The verses " Blunts
51,
partly repeated
its
own sharpness
are quoted twice, 4 and repeated with variations in 8, 22, 66, 81.
'
'
etc
"Attends
to the inner, not to the outer,
abandons the
latter
and chooses the
34
that he
was inclined to quote sayings of his own. However, onie of Lao-Tze's most remarkable quotations, found in Chapter 22, is expressly stated to be a saying of the ancients, and Lao-Tze adds that it
"was not vainly spoken." The quotations in the Tao-Teh-King do
not prove
a lack of originality in Lao-Tze, but they are unequivocal evidences of aspirations before Lao-Tze, which,
although less
definite,
tended in the same direction.
LAO-TZE AND CONFUCIUS.
Taoism
is at
present,
and probably was from time

;
immemorial, certainly long before Lao-Tze, a religion of China. But it is not the only religion it is one
of the three great religions that are officially recog-
nised.
Besides Taoism, there
fucianism.
There
;
Taoism, for
similarities
Buddhism and ConBuddhism and Buddhism and Taoism present many but between Taoism and Confucianism
is is
a rivalry between
there has obtained since olden times an outspoken
antagonism, for Lao-Tze's philosophy stands in strong contrast to the Confucian view of life. do not
We
speak now of the objections which educated Chinese scholars who hold high offices in the State have to the superstitions that obtain among the less educated
former,"
i7i 23.
48.
"This
"He
12, 38, 72.
" He whose
makes mars,"
faith is insufficient shall receive

etc., 29, 64.
that
"Asserts
no faith,"
3, 37,
non-assertion,"
30,
is
called unreason; unreason soon ceases,"
"One 55.
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. 58." Closes his mouth and shuts his sense-gates," 52, 56. "Thus he becomes world-honored," 56, 62. "Therefore even the holy man regards it as diffi-
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 ^p (Lao-Tze) endeavored to reform the heart of the people without moralising or fussing, and left all externalities to fate, ^L^ (K'ung-Tze) or Confucius, proposed to teach propriety. If the people would only observe the necessary rules and ceremonies prescribed by piety and good manners, he expected that all human relations would adjust themselves, and the heart would be reformed by a reform of the habits of life. While Lao-Tze was self-reliant and almost solitary in his way of thinking, 1 Confucius sought the favor of kings and princes. While Lao-Tze stood up for natural spontaneity and independence, Confucius represented paternalism. While Lao-Tze was an anarchist, 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
that are frequently practised in the
We
and the private affairs of the people. Further, Lao-Tze with all his clearness of thought had a mystic inclination. He wanted wisdom, not scholarship Confucius wanted scholarship and hoped Lao-Tze wanted simto gain wisdom by learning. plicity of heart, not decorum Confucius expected to Confucius affect the heart by the proper decorum.
; ;
preferred conscious deportment, the product of artificial
schooling, but
Lao-Tze wanted goodness
raised
in freedom.
could be but
1
Under such conditions it was natural that there little sympathy between Lao-Tze and
Chapter 20
is
a pathetic description of Lao-Tze's isolation.
36
K'ung-Tze, the two greatest leaders of Chinese civilwho happened to be contemporaries. Indeed, the Tao-Teh-King contains passages which must be interpreted as direct criticisms of the views of Conisation,
fucius. 1
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. 2
The Taoist
terly
literati,
writers are in the habit of censuring bit-
both Confucius and the Confucian scholars, the who down to the present day fill the offices of
the Chinese government.

istic
The
best instances of Tao-
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 who criticises his view^s on ethics. 3 The last-mentioned story, viz., of the robber Chi,
seems
of sufficient interest to deserve a
remarks.
leader of
few further To be brave and courageous and to be a

in battle
is,
men
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 3
Strauss, Tao-Teh-King, pp. 347-3^7; Legge, S. B. E.,
p. 221
ft.
XL., pp. 166
XXXIX., pp. If., and
357
192
ff.
ff.
INTRODUCTION.
37
lowest virtue, while offering sacrifices to one's ances-
The tors is the greatest merit one can accomplish. robber Chi rejects the views of Confucius as the arbitrary opinion of an arrogant hypocrite whose lack of success in life proves his inability; and he explains to him that neither he, Confucius himself, nor any one of
the old heroes admired by him, were truly virtuous
men. Chwang-Tze, in telling the story, claims that the proper procedure in life 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
suits the peculiar conditions of

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

distinction
man
;
of
Confucian ethics as an
T
which has no value and is rather a hindrance in real life at least one prince w ho followed his maxims lost throne and life. As to principles, however, even robbers must adopt them in order to be successful. Says
Chwang-Tze
' '
What
profession
is
there which has not
its
principles
That
the robber in his recklessness comes to the conclusion that there are valuable deposits in an apartment shows his sageness
is
it
;
that he
the
first to
enter
it
shows
;
his bravery
that he
is
the last to quit
that he knows whether (the robbery) shows his wisdom and that he makes a division of the plunder shows his benevolence. Without all these five qualities no one in the world has ever succeeded in becoming a great robber. Looking at the subject in this way, we see that good men do not arise without having the principles of sages, and that Chih could not have pursued his course without the same principles. But the good men in the world are few, and those who are not good are many; it follows that the scholars (viz., the Confucian literati) benefit the world in a few instances and injure it in many."
shows
his righteousness
may be attempted
or not
Lao-Tze's ethics were rejected by the schools, but
38
the doctrine of Confucius appealed to the rulers of
apparent practicability and became thus the established philosophy of the empire.
its
China on account of
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,
but
it is
author, the old philosopher gained, nevertheless,

;
the universal admiration of the masses

ural that the people's
nat-
Taoism differs greatly from LaoTaoism, for while Lao-Tze opposed learnedness Tze's and the pretentious show of scholarship, popular Taoism is reported to oppose all learning and with it genuine science and true wisdom. There is no place in China but has one or more Taoist temples, and at the head of all of them stands
the Taoist pope, the vicegerent of
fessor
God on
earth.
Pro-
Legge says
"Taoism came
into
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
dynasty, and
it is
Han
onical book or King, hence
and the Teh, on Reason and Virtue, should be respected as a canits title Tao- Teh- KING."
Among
the Taoist literature, the books of
Chwang-
Tze are the most philosophical, while the Book of Rewards and Punishments {Kan - Ying-PHen) and 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-PHen are illustrated by stories that bring
INTRODUCTION.
39
home
to the reader the
need
of charitableness, piety,
universal kindness, and other virtues. 1
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.
the elixir of
into gold,
Later Taoists became engaged in the search for life, the transmutation of baser metals
and similar aberrations.
They were some-
times persecuted by the government, sometimes protected,
but they always remained a great power in China on account of the belief of the common people, who never failed to employ and support Taoist priests as soothsayers and astrologers. When in 208 B. C. the founder of the Han dynasty, Lin Pang, then still the Duke of Pei, took possession of the Empire, he was greatly aided by Chang Liang, who opposed the last successors of the Ts'in dynasty but when peace was restored Chang-Liang refused to accept any rewards and withdrew, devoting himself to the study of Taoism. A descendant of this
;
hero in the eighth generation became the patron of

the Taoist sect.
ual, I.,
Mayers
(in his Chinese Reader's

:
Man-
No. 35) says about him

title
Julien under the
translated into French by Stanislaus Le Livre des Recompenses et des Feines, etc. Paris and London. 1835. For a good account of both the Kan-Ying-P'ien and the YinTzu-W2n see Prof. R. K. Douglas's Confucianism aud Taouism. London.
1889.
IThe Kan-Ying-Pien has been
Pp., 256-274.
40
"He
the
to
is
reputed as having been born at T'ien

of Chekiang,
Muh
Shan, in
modern province
and
is
said at the age of seven
have already mastered the writings of Lao-Tze and the most
recondite treatises relating to the philosophy of divination. Devoting himself wholly to study
and meditation, he
steadfastly declined
the offers
wished
to
made him by the Emperors Ho Ti and Chang Ti, who attract him into the service of the State. The latter
Retir-
sovereign 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 the virtues of purity and mental abstraction. His search for the
elixir of life
was
successful, thanks to the instruction conveyed in
a mystic treatise supernaturally received from the hands of Lao-
Tze himself. The later years of the mystic's earthly experience were spent at the mountain called Lung Hu Shan in Kiangsi, and it was here that, at the age of 123, after compounding and
swallowing the grand
elixir,
he ascended
to the
heavens
to enjoy
the bliss of immortality.
Before taking leave of earth, he be-
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
Lung Hu Shan. 1 The Mongol emperors were also liberal patrons of the family, who have continued until the present day to claim
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 the headship of the Taoist sect.
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
2
:
says about the
Taoist Pope, pages 373, 374

IThe Dragon and Tiger Mountains.
2
Bose, The Dragon Image
and Demon.
New York.
1887.
INTRODUCTION.
41
"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
;
(f.
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.
,
The
present emperor respects the rights of the
Pope and makes all his appointments of new deities or new titles conferred upon Gods or any other changes in the spiritual world through this head of the Taoist sect, whose power is based not only upon wealth, nor upon his priestly army of one hundred thousand men alone, but also and mainly on the reverence of the masses who are convinced of his magical accomplishments and spiritual superiority. When the reader has finished reading the TaoTeh-King, so as to have in his mind a clear impression of its grand old author, let him think of the official
hereditary Taoist
representative of Lao-Tze's philosophy of the present
Bose informs us that the scenery of his rural he lives in pomp and luxis most enchanting ury, has courtiers and officers, assumes a state whose splendor is scarcely less than that of any sovereign in the world, he confers honors like the emperor of China, and controls the appointments and promotions to the
day.
palace
various positions of the Taoist priesthood,

T
many
of
which are very remunerative, investments being made by written document w ith official seals. What a contrast between Lao-Tze and the "vicegerent on earth of the Pearly Emperor in Heaven" And yet, is it not quite natural ? Should we expect
!
it
different
It is
the world's
way
of
paying
its
tribute
to greatness.
THE PRESENT EDITION OF THE

TAO-TEH-KING.
CONCERNING
'
the manuscripts of the Tao-Tehfol-
King, Prof. Stanislas Julien translates the lowing passage from a Chinese authority 1
i
'
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-fen was found by a Tau-sse named Keutsien in the period of T'ai-ho of the Wei (which is in our chronology the years 475 and 500 A. D.). The text of the Ho-shang-kong was handed down through Kieu-yo, a sage of the kingdom of T'si.
of these three texts contain 5,722 words. The passages quoted from Lao-Tze by the philosopher Han-fei are found therein
Each
exactly
and without variations. There was an official text at Loyang called Kuan-fen containing 5,630 words. The text Wang-fi (the commentary of which was composed under the Wei, and according to others under the Tsin), contains 5,683 words, and in
certain editions 5,610 words."
Chao-Hong
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 present
to
text-edition
is
based upon a comparirefers
lSee Stanislas Julien, Lao Tseu Tao Te King, p. xxxiv., where he Lao Tseu Tsi Kiai (ed. Sie Hoei), Book III. fol. 10.
INTRODUCTION.
43
son of five versions in the translator's possession, the

titles of
I-
which are as follows

,
*^JB*!S WK*
ffiKB'HJKXA
[Lao~Tze's Tao- Teh- King, commented by Wang Pi, edited by Uke, published by Suharaya, Tokio.] Two volumes. 1
2.
2figSli*iIlS
feUlfi.ffiK
[Lao-Tze's Tao-Teh-King, commented by Su Cheh, edited by Kiyama, published by Shozando, Tokio.] Two volumes. 1
[Lao- Tze Expounded.

shobo, Tokio.]
4-
By Nishimura,
text-edition with
published by the Ninumerous comments.
Jg^-lil8
**$ "**#*
i.
Lao-Tze's Tau.
the Philosoph-
Teh-King.
[Published by Tetzugaku Kwan,
e.,
2 ical Institute.]
etc.
Lao Tseu Tao Te King. Le livre de la voie et de la vertu, Par Stanislas Julien. Paris. 1842. (Chinese-French, with comments.)
5.
Those chapters which M. Abel-R6musat quoted

the original Chinese have also been consulted. 3
*
in
The
f]jfi;!ll
original text of the old philosopher's
life
by
(Sze-Ma-Ch'ien), which in the present edi-
tion of Lao-Tze's
cal introduction,
Tao-Teh-King serves as an historihas been reproduced from Georg von
der Gabelentz's edition of this interesting chapter as
appears in his Anfangsgriinde der Chinesischen Grammatik, pp. 111-115. The sole liberty taken with Gabeit
lWang 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
SMemoire sur
la vie et les opinions de Laou-Tseu.
Paris, 1823.
44
laotze's tao-teh-king.
lentz's text is the restitution of
(p'eng) to
H| (fcng), 1
which obviously
words.
is
in consideration of the close similarity of these
mere misprint, quite pardonable two
The
first
translation that
was made
of the
Tao-
Teh-King by Western scholars is in Latin. It was made by the Roman Catholic missionaries. 2 Considering the difficulties that had to be overcome, this first
venture appears to have been remarkably good, but
is
it
now superseded by the first French

Julien.
translation
made
by Professor Stanislas
Julien's edition
still
is 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
Another French translation has been made by is published in the Annales du Musee Guimet, Vol. XX. It is based on a careful revision of the text and commentataries. It contains some new
Paris.
C.
De Harlez and
interpretations, but enters little into textual criticisms,
and as
it
serves another purpose,
it
does not render
Stanislaus Julien's edition antiquated.
Chalmers's translation is, so far as we know, the first English version. It is very readable and agrees closely with Stanislas Julien's translation but stands
in
need
of a revision.
in a limited edition,
As Chalmers's booklet appeared it is now out of print, and I

which appeared
in
could only with difficulty procure a second-hand copy.
James Legge's
translation,
the
fi'eng is " a species of rubus or raspberry,
S. D,, p. 158), while growing sporadically among hemp"; also described as " a weed that the wind roots up and drives across the wastes." Williams spells pâng and fung,
lFeng means "to meet unexpectedly" (Williams,
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
have freely availed
myself of the labors of
my
predecessors, to
whom
hereby express my gratitude publicly. Most valuable of all has proved to be Prof. Stanislas Julien's work. Five dictionaries have been used, (i) the Syllabic Dictionary of the Chinese Language by Prof. S. Wells
Williams, (2)
Dialect
The
Chinese Dictionary in the Cantonese

Eitel, (3)
by Ernest John
Kwong Ki
Chin's
English- Chinese Dictionary, (4) Chalmer's Concise Dictionary of Chinese on the Basis of K'anghi, and (5) the orginal anghi. x Williams's dictionary, which was
in the author's possession
from the beginning of his
lln various references throughout this book the title of Williams's dictionary has been abbreviated in TV. S. D., and the K'anghi has simply been written K.
46
work, proved most convenient but was in many instances insufficient for the present purpose, in which case the K'anghi had to be resorted to.
In addition
I
am
indebted to Mr. K. Tanaka, a
young Japanese student of the University of Chicago, and especially to Mr. Teitaro Suzuki, a young 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 com-
parative religion a version which would be a faithful
reproduction not only of the sense but of
all
the char-
acteristic qualities, especially the terseness
and the
ruggedness of
its style.
was to reproduce the original in a readable form which would be as literal as the difference of languages permits and as intelligitranslator's ideal
The
ble to English-speaking people as the original ought
be to the educated native Chinese. While linguistic obscurities have been removed as much as possible, the sense has not been rendered more definite than Stock phrases which are the original would warrant. easily understood, such as, " the ten thousand things," meaning the whole world or nature collectively, have
to
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.
been
left in their original
;
INTRODUCTION.
47
is
The
versification of the
quoted poetry
as literal
No atas possible and as simple as in the original. tempt 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
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 JSSP*. 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
is
a sufficient
improvement upon
former translations to justify its publication. It lies in the nature of this work that the number of those men who can judge of its merits and demerits is very limited. In handing the book over for publication
I
crave their indulgence, but, at the same time,
it with all the severity that would be necessary for its improvement in a second edition for there is a need of a popular edition that will help the English-reading public to appreciate the philosophical genius and the profound religious spirit of one of the greatest men that ever trod the earth.
;
ask them to judge of
48
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 ow 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 low, 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 oak, and ou 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., uije lejure, which would be the English zh), Mr. Candlin writes: "It is an initial to which I "have given much attention, and if I had to choose I would simply write r "instead of/. The fact is, if you listen to a Celestial you hear distinctly the "three letters/, h, and r combined into one but the r predominant. Jen = "'man,' is hardly to be distinguished from the English word 'wren'; jeu = "'flesh' is nearly 'row,' i. e., to row a boat. But jhrou would be right, as
a suggestion of both a /and an A." spiritus 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 Language 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
"there
is
The Greek
not.
to all the others who do In the transcription of the transliteration, however, the intonation has been marked, according to the Chinese fashion, by little semicircles and dashes placed in the four corners of the word, thus: | the upper monotone and J the lower monotone the rising tone, |' the departing tone, and J, the entering tone. As to the printing of the Chinese text we must add that for obvious rea sons commonly accepted by sinologues we have followed the usage of ar ranging the lines, and in quotations the words, according to the Western mode of writing, from the left to the right, not as the Chinese would have it, from the right to the left, nor starting from that page which in Western books would be the last one.
and would be useless and unnecessarily puzzling
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?E
THE OLD PHILOSOPHER'S CANON ON REASON AND VIRTUE
SZE-MA-CH'IEN ON LAO-TZE.
LAO-TZE
(Good
ble land).
was born
Man's
in
the
hamlet Ch'ti-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), tion Tan (Long-lobed). In Cho he was
the secret archives as state historian.
charge
of
Confucius went to Cho in order to consult Lao-
Tze on the
rules of propriety.
[When
Confucius, speaking of propriety, praised
reverence for the sages of antiquity], Lao-Tze said
"The men
of
whom you
still
if
speak, Sir, have,
if
you
please, together with their bones mouldered.
Their
words alone are

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

if
merchant hides
his treasures deeply as

of perfect virtue as-
he were poor.
The noble man

airs,
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.
That
is
what
have
to
communicate
to
you, and that
is all."
Confucius
left.
[Unable
to understand the basic
idea of Lao-Tze's ethics], he addressed his disciples,
saying
"I know
that the birds can

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

;
swimming, one could make nets
for the flying,

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

heavenwards
rises.
bestride
wind and clouds when he

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

trine
virtue.
His doc-
aims in self-concealment and namelessness.

in
Lao-Tze resided
the frontier.
"Sir, since
it
Cho most
of his life.
When
he
foresaw the decay of Cho, he departed and came to
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 a book

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

I.
i.
REASON'S REALISATION.
that can be reasoned
is
THE
REASON
not the
eternal Reason. The name that can be named is not the eternal name. The Unnameable is of heaven and earth the beginning. The Nameable becomes
of the ten
is
thousand things the mother.
Therefore
it
said
"He who
The
desireless
is
found
will sound.
spiritual of the
world
is
But he who by
desire
bound
Sees the mere shell of things around."
These two things are the same

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

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

difficult,
The The
long, the short, are mutually exhibitioned.
Above, below, are mutually cognitioned.
The
sound, 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.
99
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

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

exhibit no benevolence
;
Heaven and earth

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

Is not the
space between heaven and earth like

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

6.
THE COMPLETION OF FORM.

valley spirit not expires,
'tis
"The
Mysterious mother
called
by the
sires
IOO
LAO-TZE
TAOTEH-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.
On
that account can
they endure.
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.
Superior goodness resembleth water.
Water
in
it
goodness benefiteth the ten thousand things, yet

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

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

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

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

not.
quarreleth
Therefore,
it is
not rebuked.
IOI
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
like a little
Through
attention
and inducing tenderness he can become
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
11.
virtue.
THE FUNCTION OF THE NON-EXISTENT.

in'
Thirty spokes unite in one nave and on that which

is
non-existent [on the hole

utility.
is
the nave] depends the

into a vessel
wheel's
that
Clay
is
moulded
its
and on
which
non-existent [on
hollowness] depends
102
utility.
the vessel's
By
cutting out doors and winis
dows we build
istent
utility.
a house
and on that which
non-ex-
[on the empty space]
depends the house's
Therefore,
able,
it
when
the existence of things
is profit-
is
the non-existent in
them which renders
them
useful.
12.
ABSTAINING FROM DESIRE.

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

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

Therefore,
if
103
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

is
as 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.
104
LAO-TZE
TAO-TEH-KING.
How
they are cautious!
Like
sing a river.
How
reluctant!
Like
men in winter crosmen fearing in
the four quarters their neighbors.
How
reserved!
They behave like guests. semble ice when melting.

semble unseasoned wood.
ble the valley.
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 Reason

is
is
not anxious to be
Since he
not
filled,
therefore he can
grow
old and need not be newly fashioned.
16.
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
It signifies
the
return according to destiny. Return according to destiny
means the
eternal.
enlightenment.
sions to rise
;
Knowing the eternal means Not knowing the eternal causes pasis evil.
and that
Knowing the eternal renders comprehensive. Comprehensive means broad. Broad means royal. Royal means heavenly. Heavenly means Reason. Reason
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.
For
said
"If your faith be

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

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

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

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

piety and paternal love.
we have
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;
106
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, preserve thee pure, Thy own keep small, thy desires poor."
20.
DIFFERENT FROM THE VULGAR.

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

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

great
is
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.

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. I I alone differ alone am awkward and a rustic too.
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 How
All types including.
vague and eluding
All beings including.
How
It
deep, and
how
obscure.
harbors the spirit pure,
Whose truth is ever sure, Whose faith abides for aye From of yore until to-day.
Its
It
name
is
without cessation.
watches the world's formation.''

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

!
By
this
same Reason
108
22.
HUMILITY'S INCREASE.
"The deficient will recuperate. And the crooked shall be straight.

The empty find their fill. The worn with strength will
thrill.
Who Who
have
little
shall receive.
will
have much
have
to grieve."
man embraces unity and becomes for all the world a model. He is not self-dis playing, and thus he shines. He is not self-approving, and thus he is distinguished. He is not self-praising, and thus he acquires merit. He is not self-glorifying
Therefore the holy
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:
"The
deficient will
is it
in
any way vainly spoken?
Verily,
they will recuperate and return home.
23.
EMPTINESS AND NON-EXISTENCE.

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

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

is
pursues his business with virtue
iden-

tified
IOg
his business
with virtue.
is
The man who pursues
with loss
identified with loss.
When
identified with
;
Reason, he forsooth joyfully embraces Reason

identified with virtue,
when
he forsooth joyfully embraces

loss,
virtue
fully
and when identified with

loss.
he forsooth joy-
embraces
"
He whose
24.
faith is insufficient shall not find faith."
TROUBLES
IN [THE
EAGERNESS TO ACQUIRE]
MERIT.
A man
not walk.
on tiptoe cannot stand.
A man
astride can-
self-displaying
man
cannot shine.
self-approving
praising
man cannot
be distinguished.
self-
man
cannot acquire merit.
self-glorying
man cannot
is
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
name,
the Great.
I
The Great
call the
Evasive.
I call
The
the
Evasive
call the Distant.
The Distant
Returning.
"
no
The
great,
saying goes:
is
"Reason
is
great,
is
Heaven
is
Earth
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.
man
in his daily
walk does not
Although he may have magsits
nificent sights, he calmly
with liberated mind.
But how
chariots?
is
it
with the master of the ten thousand
In his personal conduct he makes light of
the empire.
vassals.
He makes
is
light of
it
and
will lose his
He
passionate and will lose the throne.
27.
THE FUNCTION OF
SKILL.
"Good Good
Good
travellers leave not trace nor track,
speakers, in logic
show no
lack,
counters need no counting rack.

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

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

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

things.
This
is
called concealed enlightenment.
Therefore the good

tor,
man
is
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
I call
significant spiritu-
28.
RETURNING TO SIMPLICITY.
his
"Who
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
And
Is
his brightness
his blackness
shows
knows
Becomes
the empire's model.
he the empire's model,

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

e'er his virtue will sufficient be,
For
And home he
turneth to simplicity."
112
LAO-TZE
TAO-TEH-KING.
By
scattering about his simplicity he
makes
[of
the people] vessels of usefulness.
The
holy
man em-
ploys them as officers
for a great administration does
no harm.
2g.
NON-ASSERTION.
in
When
make
it,
one desires to take

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

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

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

[are such as] invite requital.
Where
armies are quartered briars and thorns
grow. Great wars unfailingly are followed by famines.
good man acts resolutely and then by

force.
stops.
He
ven-
tures not to take
He
is
;
resolute but not resolute but not

it
;
boastful
resolute but not haughty

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

Things thrive and then grow
un-Reason.
old.
113
is
This
called
Un-Reason soon
31.
ceases.
QUELLING WAR.
among
tools,
Even
beautiful arms are unblest
and
people had better shun them,
Therefore he
who has
Reason does not
rely
on them.
residing at
The
the
left.
superior
man when
home honors
When
using arms, he honors the right.

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

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

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

32.
THE VIRTUE OF HOLINESS.

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

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

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

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

as
themselves be right-
But as soon
nameable.
Reason creates
order,
it
becomes
turn acto stop.
Whenever
the nameable in
its
quires existence, one learns to
know when
By knowing when
to stop,
one avoids danger.
114
To
illustrate
it
Reason's relation to the world we
compare
to streamlets
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 who
enlightened.
One who conquers

conquers himself
is
others
is
powerful, but one
mighty.
One who knows sufficiency is rich. One who pushes with vigor has will, one who loses not his place endures. One who may die but will not
perish, has life everlasting.
34.
TRUST
it
IN ITS PERFECTION.
is
How all-pervading
on the
left
the great Reason

right.
life,
It
can be
and
can be on the
it
The
and
ten thouit
sand things depend upon
for their
refuses
them
not.
When
its
merit
it
is
accomplished
it
assumes
not the name.
Lovingly
nourishes the ten thousand
things and plays not the lord.
Ever
desireless
it
can
be classed with the small.

return
The
ten thousand things

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

holdeth fast to the great Form,
will
"Who
Of him the world
come
in quest

For there they never meet with harm,
115
But
find contentment, comfort, rest."
Music with dainties makes the passing stranger

stop.
But Reason, when coming from the mouth,

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

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

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

is
nothing that remains undone.

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

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

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

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

serts
Inferior virtue as-
and makes pretensions.
Superior benevolence acts but makes no pretensions.
Superior justice acts and makes pretensions.

superior propriety acts and
it,
The
when no one responds to Thus its arm and enforces its rules. 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
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.
117
39.
THE ROOT OF ORDER.

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

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.

it
" Were heaven not pure
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.
u
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.
Il8
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."
the ten thousand things
Heaven and earth and
come from
existence.
existence, but existence
comes from non-
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 1
insufficient.
Therefore the poet
" The reason-enlightened seem dark and black,
The reason-advanced seem going back, The reason-straight-levelled seem rugged and
" The high
in virtue
slack,
resemble a vale,
The purely white in shame must quail, The staunchest virtue seems to fail.
" The solidest virtue seems not
alert,
The The
purest chastity seems pervert,

greatest square will rightness desert.

" The largest vessel
is
Iig
not yet complete,

not speech replete,
The The
loudest sound
is
greatest form has no shape concrete."

as
it
Reason so long
able.
remains hidden
is
is
unname-
Yet Reason alone
good
for
imparting and
completing.
42.
REASON'S MODIFICATIONS.
unity; unity begets duality; duality
trinity begets
Reason begets
begets trinity
things.
;
and
the ten thousand
The
ten thousand things are sustained by
Yin [the negative principle]; they are encompassed

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

find odious, to be
That which the people
an
orse-
phan, a widower, or a nobody, kings and princes

lect as their titles.
Thus, on the one hand, loss imloss.
plies gain,
and on the other hand, gain implies

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

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

into
Non-existence
I
the
impenetrable.
Thereby
tage,
comprehend
of non-assertion the
advanin the
and
of silence the lesson,
There are few
world
who
obtain the advantage of non-assertion.
120
44.
SETTING UP PRECEPTS.
which
is
"Name
or person,
more near?
is
Person or fortune, which
more dear?
Gain or
loss,
which
is
more sear ?
"Extreme dotage Hoarded wealth
leadeth to squandering,
inviteth plundering.
"Who is content incurs no Who knows when to stop
humiliation,
risks
no
vitiation,
Forever lasteth his duration."

45.
GREATEST VIRTUE.
"The
But
greatest perfection seems imperfect,

its
work undecaying remaineth.

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

will
Most eloquent speakers

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

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

acquisitiveness.
No
greater calamity than

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

of the gate
"Without passing out
The
world's course
prognosticate.
Without peeping through the window
The heavenly Reason The further one goes, The less one knows."
Therefore the holy
contemplate.
man does
not travel, and yet
he has knowledge.
yet he defines
He does not see the things, and 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
faithful
I
The
meet with
;
faith; the faithless I also
meet with
faith
for virtue is faithful [throughout].
The holy man

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

eyes.
upon 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.

diers,
When coming among

The
its
sol-
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

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
her child, and
in turn
when he who
is
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
Reason.
knowledge,
shall
I
walk
in the great
fear.
It is
but assertion that
must
124
The
great Reason
is
very plain, but people are
fond of by-paths.
When
the palace
is
very splendid, the fields are
very weedy and granaries very empty.
To wear ornaments and gay clothes,

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!
THE CULTIVATION OF INTUITION. "What is well planted is not uprooted;

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

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

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

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

him, fierce beasts do not seize him.
not strike him.
25
Birds of prey do
ten-
His bones are weak, his sinews
der, but his grasp is firm.
He
does not yet
know
the
relation
between male and female, but his
virility is
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.
Therefore the
One who talks 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
57.
SIMPLICITY IN HABITS.
;
With
rectitude one governs the state

;
with
crafti-
ness one leads the army

takes the empire.
with non-diplomacy one

I
How
do
know
that
it
is
so
Through Reason.
The more
restrictions
and prohibitions are
in the
empire, the poorer grow the people.
The more weapis
ons the people have, the more troubled
the state.
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.
27
What
is
good becomes again unpropitions.
This be-
wilders people, which happens constantly since times
immemorial.
Therefore the holy
strict
man
is
square but not sharp,
but not obnoxious, upright but not restraining,
bright but not dazzling.

59.
HOLD FAST TO REASON.

As
to
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
having deep roots and a firm stem.

lasting
comprehension
60.
this is the
To long 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
will
gods not harm the people, but
men
also not
harm the people. Since neither
do harm,
therefore their virtues will be combined.
128
61.
THE VIRTUE OF HUMILITY.

The
wife
al-
great state, one that lowly flows, becomes the
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
conquer.
of
conquering
others are lowly and therefore
A
to
great state desires no

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

still
sell.
With honest
conduct one can do

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

say,
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 small.
Make much
the
Requite hatred with goodness.
Contemplate a
a great thing
difficulty
it is
when
it is
easy.
Manage
when
small.
The
world's most difficult undertakings necessarily
originate while easy, and the world's greatest under-
takings necessarily originate while small.
Therefore the holy

ture to play the great,
man
to the
end does not venhis
and thus he can accomplish
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 taoteh-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
to the
fail.
Remain
careful
fail in
end as
in the
beginning and you will not
your enterprise.
Therefore the holy
man
desires to be desireless,
and does not prize

learns, not to
articles difficult to obtain.
He
be learned, and seeks a
home where
multitudes of the people pass by.
He
assists the ten
thousand things in their natural development, but he

does not venture to interfere.
65.
THE VIRTUE OF
who were
SIMPLICITY.
The
ancients
well versed in Reason did
not thereby enlighten the
people
they intended
thereby to
If
make them
simple-hearted.
people are
difficult to
govern,
it is
because they
To govern the country with smartness is the country's curse. To govern the country without smartness is the country's blessing. He who knows
are too smart.
these two things
is
also a
is
model
[like the ancients].
Always
to
know them
it is
called profound virtue.
Profound
virtue, verily, is deep.
Verily,
it is
far-
reaching. Verily,
it
to everything reverse.
But then
will procure great recognition.
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
I
how
be
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
if
they discard economy and are generous
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.
He
excels as a fighter
not wrathful.
conquering the enemy does not
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.

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

reserve].
I
dare not advance an inch, but
withdraw
afoot.'
This
is
called
marching without marching, threat-
ening without arms, charging without hostility, seizing without weapons.
No
enemy!
greater misfortune than
making
light of the
When we make
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.
33
70.
DIFFICULT TO UNDERSTAND.
to
My
words are very easy
understand and very
easy to practise, but in the world no one can understand, no one can practise them.
Words have an
[viz.,
I
ancestor;
is
Deeds have
a master
Reason].
Since he
not understood, therefore

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

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

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

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

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

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

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

life.
cour-
not carried to daring, leads to

is
Either of
these two things
sometimes
beneficial,
sometimes
harmful.
" Why
'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
tiently but
not, but
is
comes
of itself.
works pa-
sure in
is
its
designs.
It is
Heaven's net
but
it
vast, so vast.
wide-meshed,
loses nothing.
74.
OVERCOME DELUSION.
how can
they be
If
the people do not fear death,
frightened by death?
If
we make people
[still]
fear death,
if
and supposing some
would
venture to rebel,
we
seize
them
for
capital punishment,
who
will dare?
who kills. Now to take the place of the executioner who kills is taking the place of the great carpenter who hews. If a man takes the place of the great carpenter who hews, he
There
is
always an executioner
will rarely, indeed, fail to injure his hand.
35
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
the hard and
the strong are the companions of death.
The tender
and the delicate are the companions

Therefore, he
quer.
of 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
bow?
The high it brings down, the lowly it lifts up. Those who have abundance it depleteth those v/ho
;
are deficient
it
augmenteth.
"
136
Such
is
Heaven's Reason.
It
depleteth those
deficient.
who
have abundance but completeth the
Man's Reason
is
not
so.
He
depletes the deficient

is
in order to serve those
who have abundance. Where

for serving the
he who would have abundance

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

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

it.
nothing will surpass

takes
its
There
is
nothing that herein

the strong, the
is
place.
The weak conquer
tender conquer the rigid. In the world there
no one
it.
who does
not
Therefore the
know it, 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?
137
Therefore the sage keeps the obligations of his

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

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

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

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

in their
homes, and
to rejoice
customs
then in a neighboring state within

of
sight, the voices
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

not true.
pleasant words are

;
The good
are not contentious
the conten-
138
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
the holy man's Reason
to act but not to strive. >
TRANSLITERATION OF THE TEXT
SZE-MA-CH'IEN ON LAO-TZE.
m
imj
i7g:
sz* 835, (ssu)
Jizang 189, (hsiang) county,
<ma
571,
pfg
'IHI
gft
'#A
458, (o&'#)
287, [jgn]
/s'z'en 980, (ck'z'en)
*>
[of] the good man's bend
PlI
|jp.
'skz 760, (shzh)
Historical
'#5*8, village,
286, (/?) a
^z"340, [cki) Records

lao 508, [of] the old
/^ Jan
4g, Q >/
man,
^
Jjf^
1079, (>w*)
indeed.
te'
1030, (tzu)
philosopher
tradition
chw'en
119, a
sing' 810, (hsing) [His] family [was]

'//
520,
the
Plum
|JJ
,?'
'
835, [szu)
J^
^5?J
***"'
763, gentry.
jnzng 600, His proper name

"rk
720, (^rr) [was]
J
pgb
t
ma57i
>
TBT
ts'z'en 980, (ch<zen)
Ear.
1130,
says
^5^ ^2" 4 AtX & ^

'
1032, (As)
His appellation
[was]
77y
Prince
principle
[War
yang
**
1071, Positive
~J.
'lao 508,
The
old
/^
|-*j
JZ+
pM
764,
[By
his]
posthumou
'r^z' 1030, (tzu)
philosopher
title
yueh
1130, [he is]
called
lobed.
,che 38, [was]

'/&'#
one
the bramble state,
jtan 849, the
Long
94, [of]
tel
,^'
'j^^
/Hi
47, (chou)
In the state of
Plenty
755,
-W*
436, [of] the thistle
r^
g?
(shou)
41
hzen' 201, (hszen) province,
522, [of]
he was in charge of
Jj||
Js'anggô, the secret

-f/^zA,
/z*'
grinding
fcgj
770,
archives
142
j^
Jbj
chi
53, [chih)
as their
historian,
j{R
jnA
'^z 2ii, [hsiu) mouldered.

l
'j/zz*
760,
(s/zz7z)
i 279, [a final particle]

921, (/)
342,
(<r/zz*)
4tt
'^
1079, [yeh)
indeed.
^6S
~f-f*
tuh
JcH
Alone
their
J|j
'<- 465,
^^
Confucius
.yen 1083, words

tsai' 941, exist
JZ
'tag' 1030,
(Z#
I
to
/E
"HI
j^z'/z,
768,
47,
went
no "^
the state Plenty
of
720, {err) only.
<:^
[chou)
tsiangqfy, [chiang) in order to
R
Jf
*
'^'z/974, (<r#zVA) Further,

kiiin
418, (ckun) the
(* 2 ^)
wan
1042, [wdn) consult
superior
Hi 520, on ceremonials
"tfe
JHZL
'^ 2 1030*
'
sage
obtaining
yu
1118,
with
the old
41!.
"H"*.
r> 872,
when
7*
- fT
'/<z<?
508,
'z 342, (chi) his
'^2' 1030, (/s)
philosopher.
JjS:
t^z 759, time

rV/k, 956,
(/**)
IV.
0||
old q||?
then
,rK J3L
'/a<?
508,
The
zV
353, [chia)
he rises;
'^2' 1030, itzu)
philosopher
:
^K
j@EL
/. 7i7 [when] not

teh 872, obtaining
/
pf
J3L
tjjl
yue/i t
130,
said
*tsz' 1030, [tzu)
You,
sir,
*Bl
^' z"34 2
>
(***')
nis
j' 817, [shuo] of

h yen
whom
snz 759, time,

(s*)
J]^"
1083,
you speak
tse& t g$6,
then
dbg
V^/ 38, the ones

,^'2*342, (<^z)
p'ang
661, [like] a drifting
plant
-tt*
these
'lei 511,
he
is
carried about
jflgj
^/^^
jy#
1
286, (/#)
men
jTff
4 V/z
719, [err)
and
wanders.
125,
and
(^) their
4t*
bones
Jting
207, [hsing)
fr
pjlfe
^^,454,
VI.
kiai 358, [chieh) altogether

278,
^J*
w#
1060, I 1041, (w2n)
JHj,
'*
have
A w#;z
heard
TRANSLITERATION
fcjp*
fihi 53, (r/iM)
it,
143
kiai 358, (ckiek) all
Jiang
524, a
good
fc
w
t
1059,
have no
(^z")
*ku 434,
merchant
deeply
"fe^
yih
1092,
use
*2H
jA
736, (sA*#) 950,
,^/ 1118, to
Js'ang
-JfcJ*
conceals [his treasures]
.2#
*ts 1030, (tea)

(
y^, 296,
hu
(y<?)
as
if
^/*
C
,c/ 53,
(c/zz'/z)
(viz.,
the sir's your)
227, (few) [his
fciicn 418,
house were] empty. [chun) The superior
*^ O
5oL
Jjll>
.**** 735, {****) person.

6
1060, I
7j2, 1030, [tsu) sage
Hy
perfect
$' 817, (skuo) that [rel. pron.]
shing
772, [sheng) of
communicate
te^, 871, (^) virtue
/fci
/SW
'
326,
^w-
1146, [in]
countenance
-f*
dbtl
7j2 I0 30 (^) to you
#za<?' 582,
[and] outward
mien
y?^
296, (y?)
in this
way,
JUL*
jok
b
2Q6, {Jo)
resembles
j^z" 762,
(#
/3sO
yu
1120,
the stupid.
VII.
Srt
"A 719, {err)
and
p|
Let depart
)
f
7 278,
that
is all.
*k*u 445, (<r)

'tsz'
VIII.
1030 (tew)
1
the
v
sir's
^[^
# 465,
z
^ 4
ttf
V/jz 53, fcfe^)
1 't\
f (viz., your) J '

I
Confucius
Vjz' 1030'
''#
(tezZ)
kiao 368, {chiao) haughty

y
- Ij*
445,
(<r/z'z7)
departed.
*k i 348, air,
gS
many
*
w/z" 1054,
He addressed
younger
to 909, [yourl
m
Y* O
fr-|
zV' 879, his
^z/^, 1139, [y%) wishes,
7^2' 1030, (te#) followers

jj/^/z,
faV
t
849, [your] affected
1130,
saying
*"*7
seh j2j,
[s2)
colors,
e||
'z<? 632,
The
I
birds
yu
1125,
and
exaggerated
-^j
w 1060,
4 jz"
1101, [your]
61, [chih)
^H
HI
fh*
c
53' [chif1 )
know
they
<r/zz"
intentions.
/^'z
342, fcfe")
O
shi ' 762, ()
These
HH
nang 616, b
[ntng)
can
44
.fez 136, fly.
LAO-TZE
TAO-TEH-KING.
z
o 425,
TH
yu
1119,
The
fish
m
"TJfo
V oc
z 278,
'
jwu
1060, I
jv e 2
'
1047,
make
^H
^fT
ft17
'
53i [chih)
know
they
3~@
A"95i, arrows.
X.
fit 342,
(<:/)
UH
O
Jiang 616,
[ntng)
can
^y>
Hfc^
chi* 60,
(o&z'/fc)
With reference
^zw
1 1 12,
swim.
c<
y#
1118, to
jA*#' 756,
The beasts
HI
lung
567,
the dragon
pj
'
./ 1060, I *
<P nz 53>
.w
1060, I
QM
"
(<^ z'^)
know
they
Jf\
puh
717, [pu]
not
M.
,^'2342, (c/zzj
Hp
can
Jiang 616,
(-)
can
Bg
~t
jtang 616,
(#2#-)
0
^ffi
*^jpT
,^
z*
53. {chih)
know
'/j# 961, run.
,'z
342, [chi) his
iShingyyi, (shing) bestriding
IX.
Jung
155,
the wind
[and] clouds
Yspk
961,
For the running
^
Hjj
yun h
6
1142,
'eke 38,
ones
V/z 719,
(<?rr)
and
*&o 425,
/2 7 8,
4
H HP
make
nooses.
'shangyî, ascending
fieri 897,
Heaven.
w/z
1047,
35E
1=1
.w
1060,
'wang
1044,
,&>
9
,^z 398, [chin) at the

7>A, 293,
present
^/ 1112 For the

tfA^ 38,
swimming
R
^|-
(/?)
day
ones
kien* 385, (ckz'en)

Vdtf 508,
saw
*k*o 425, *V
J
the old
V278
jvii 1047,
5-
make
^ O "f^ 7 342,
jlpS
flying
Vss' 1030, (Az) philosopher.

{chi)
[Might] he
Jun
566, nets.
t,yiu 1112,
be like
the dragon?
/&' 136,
%
For the
E
3ffi
lung
567,
chi
38,
ones
*^
1078, [query.]
TRANSLITERATION.
XIII.
145
J&*
2L
*(
J,ao 508,
%
the old
g3
>^.
3EJ*
jpy'
a
fcwan
472,
The
frontier
tsz 1030, [tzu)
philosopher
/z^'
y
Vz'z'
546, officer
sz'u 811,
practised
102,
Yin-H'i
igi
tao 867, reason [and]

teh 871, virtue.
t
180,
'Vzsz')
|-^[
_yz^
1130, said
7R.
k'z 342, [chi)
His
doctrine
J| -
Jj?l*
73-2' 1030, (/s#)
you,
sir,
/^zWz, 209, [hszao)
tszang
967, {chiang)
are going
M
Fjf
V 278,
^2"
'j^z'w
in
D=
(z^zZ)
^zVz 1103, to
withdraw
103 1,
self-
2&
*jIH
'z
279, [a final particle].
K=
4fi
1103,
concealment,
not having
Juicing 366, [chiang)
urge
tivu 1059, [and]
a/#
1047, for
1Zf-*i
jning
600,
name
consists
Vz^v? 627,
me
compose
4w/z 1047,
^
tEA
f/zz^'
90, to
wu'
1062,
aspiring after.
XII.
1= qs/iu
774,
a book.
XIV.
JS' BE!
437> [chu]
He
sojourned
'
yu
1118,
then
cheu
/PJ
>jft
47, ((f/^^)
in the state of
Plenty
*kiu 413,
(<r/zz)
/
.r|.
E=j.
shz" 762, (ssu)

/ao 508, the old
l
for a long time
"/*
<r^z 53, (<r/zz/z) t
he
[did].
T
[pre-
tsz' 1030, (s#)
philosopher
H ,/U
EEl
zV#' 385, [chzen)

<rA?z*
'
He saw
saged]
/y
3sr
]^f^
'naz 612,
thereupon
47,
[chou)
/Pi
!_,
the state Plenty
of
c' 90,
composed
book
<r^z 53)
{chih) of
s#
774, a
*^J*
'
skwaz'785, the decay
's7zang74i, of a former
^2f
3C
w^2
'
^ I2
>
tnen
*
r^
of
it
/zzV 183,
(>foztf)
and
a latter
w*^ ^>
''#
",
n consequence
lipijC
tfien
fc
690,
part
-^v*
445,
(<r/z')
he departed
==
j|=}
jv^?z
1083,
discussing
^f^
chV
60, (<:/zA)
and came
to
fcw? 867,
Reason
gal
fcwan 472, the frontier.
teh 871, [and] Virtue

t
146
fhi
53, [chih)
^p*
TjL o
Jag,
*jjf\
]i=f*
of
\'# 445, (rA')

?<?/z,
he departed,
not [one]
282,
the concepts
603,
(?<?)
-Jf#
'wu
t
1060, [in] five
531
thousand
Â*53,
^'z'342
(cA/fc)
knowing
his
~ T*
ffic
:
ts'zen 980, [ch'z'en)
7H-
(<:^z")
^z*
1121,
and some
;
Wl*
jw' 817 (^<?) [place]
where
^yen 1083, words

Irh 719,
(*rr)
pchung
106,
he died.
Sjj
and
THE OLD PHILOSOPHER'S CANON ON REASON AND VIRTUE.

=! 'Lao
508,
The Old
ffo
Philosopher's
cKang
toe*'
740, the eternal
Hsz* 1030, [tzu)
IF
V
tao 867,
lit
8C7, Reason.
Reason
{tt)
ff\ jning 600, The name
teh. 871,
[and] Virtue
Pj k o
(
f
t
425, that
can
Z ming 600,
%
be named
not
ching{ô\) Canon.
^p
I* 'shangjî. Former
Tg|r p*zen 690, part.
t
tf&
L
36, is
ffj
ch
ang
740, the eternal
4j
rning 600, name.
,5^ t?
8 79>
3{F
jvu
1059, Not-having
600,
^2%, 1095, ^^ chang

22,
Chapter
1.
^K
jning
name
heaven
^^ /%
$fj
897, fis]
fI 77 884,
Realising
^ 879.
x
and earth
^M*/ao' 867, Reason.
^
7jj!j.
j***53. (tzu)oi
1.
shi 761, (ss) the beginning.

1 1
o
Vjlf zfao' 867,
The reason
A=%
*yiu
13,
Having
Pf'^'o 425, that can
ZL
mi?ig 600,
1040,
name
[is]
^Qtad'
o
867,
be reasoned
EpL zvan'
the
ten
thousand
t
^p fe'i
136, is not
6$ft zvuh. 1065, things

t
(Chapter
1.)
148
LAO-TZE
TAO-TEH-KING.
fhi
53. (tzu) of
hVl
T
VA
719, (*?rr) but
4|r 'ww
605, the mother.
4J*
?'
281, different
[in]
in.
^* jning 600,
v.
name.
mT ku' 434,
*****
Therefore
J^n fu?ig
933,
[Their] sameness,
\G?I
nlffi
ch'ang 740, eternally

,zt^ 1059, not-having
I]:
=||? z^fV 1054, called is
'SAy^
39 desire
^
>[f
*** 53.
(^)
it
Jiiien 231, (hsueri)
mystery
JL^ V278, thereby

Ê? Jiiien
|j?0
231,
(hsueri)
The
fezvan 474, [one] sees
mystery
J>*
C/fo'
4
53,
(^^) Of
again
JpL ,#V
342, its
^7
"piP miac? 592, spirituality. " o
jyzV
1 1 14,
j^l /jg
fWang
f
740, Eternally
^y\
Jiiien 231, (hsueri) a tery.
mys-
chung
^'w 1113, having
108, (tsung) all
$j?yti
j/J
^
1
tfzzatf'
592, spirituality
139, desire
*/* &2 53, (tzu) Of

{
278, thereby 474, [one] sees
waw
576, (men) the gate
S|H fizuan
JEJL
t
c^V
342, its
chiad
Jg tf
371, limits.
'
879,
-
'rh' 721,
Chapter
2.
3| phang
'^ io 34 ifzu) These Jt|j fs
22,
ppj Hiang 526, two

5||
V^<? 38, things
^
^
*yang 1072, Nourishing

4
5â
735,
1.
[one's] person
JrJ
fungVZZ*
e&'icft 98,
[are] the
same
^fcfien
~J?
897,
) )
0$
in origin
hza' 183, (Asza)
j h world
(Chapters
1-2.)
TRANSLITERATION.
[when]
149
yj^ fhii Art fhi

-^=
358,
all
^
j|>Ej
'** it 13, existence [yzw
53,
know
beauty
3HE xzf# 1059, [and] non-exist
'ra^V 586,
siang
790,
tence (hsiang) mutually
*>*
4
^2
53, (few) in its
p
o
||||
jshang
A
742, (seng) are pro-
duced.
^S
o
,zt/ 1047, acting as
614,
The
difficult
:=p2 'meY 586, beauty,
3pr* &\
281 [and] the easy

790, (hsiang) tually
77,
iEJf S' 834, (ssu) then

4
[there
Am
o
siang
mu
is]
3K
P%
wit
1063, ugliness
Jgl fh'ing
(ch'eng) are perfected.
278, only.
-f^ cftayig
2JJJ
27,
The
long
'tzvan 937, [and] the short
/j^J
sia?ig 790, (hsiang)

tually
mu-
|H
ibji
|f;
^V
^2
358,
[When]
all
king
(
206,
(hsing) are shaped.
53,
know
2|C âo 324,
The high
(hsia) [and] the
sharC 752, goodness

,
T*
/f
/zza'
183,
low
"/*
^c*
ê
A
53, (tew) in its
'" siang
t
mu-
ze/ 1047, acting as
jijhf
(3
fhing
,^'w
1
408, (ch'ueng) are inclining.
^
Jj^
shart 752, goodness

^2-'
p
[there
100,
Tone [and]
834, (ssw) then 717, not
s
/JvH
shing
771, (sheng) voice 790,

254,
^
*
"pt
^"
siang
(hsiang) mutually
(/*<?)
s/zajz' 752,
goodness
TpQ ,Azô o
R|[
13
are
har-
monised.
(ch'ieri)
278, only.
tsHen 981,
7zw' 175,
The before [and]
4^?
in.
(hou) the after
sia?ig 790, (hsiang)

tually
SWZ 826, follow.
mu-
j|j
&w* 434, For

(Chapter
2.)
*5
IV.
VI.
shf 762,
(ssic)
Therefore
3b ^^
,/f\
shang
742
(^rr)
(sheng)
He
produces
/r# 719,
and
3y? shang
773,
(sheng) the holy
^
yiu
717, not
1 1 13,
yl A/aw
Kjl
286, (/*?)
man
V##
he owns.
94, dwells in
zuei 1047,
He
acts
SJ^Zfw
1059, not1047, doing

53. {tzu) in his
VA
719, (err)
and
^
>
wei
j*w 717, not

shz' 761,
(J5)
2* ^*
^p. sh?
o
*|~jr
he claims
o
764, (ssz2) business.
207,
Jzung
460, Merit
Jiing
(hsing)
He
jch'ing 77, (ch'eng) he ac-
practises
complishes
x
y*
v
_^w 717, notA
V#
719, (^rr)
153, not
and
g ^rc
'
1083, saying
(te) in his
/w
1^2 fhi 53,

9
fhil 437, he dwells.
chzao 372, education.

VII.
J'u
zâw' 1040,
142,
Forasmuch
The
ten thou-
'MB zuei
'
sand
1049, just [as]
q$j
'Tp
^p=|
ffjl
ze/w/z
1065, things
^K
,_^w 717,
not
teo/z 1005, arise
fhil 437,
s/zz'
he dwells
)
^w
V^
1082, there
719, (^rr)
762, (ssit)
therefore
and
278,
J 5%>
y[\ ,^
717, not
ifu
[them].
*
not
raS /sV
'
1033, (tew) he refuses
^g
o
2.)
##
445, he departs.
(Chapter
TRANSLITERATION.
151
W
t
879,
san
723,
Chapter
3.
^\
pf
j>u 717,
Not
fhang 22,
chiert 385, seeing

f
St ngan
(
620,
Keeping
at rest
jJT o 425,
f
[that
which
is]
m
^\
jnin 597, the people.

-fr/^
yi? 1138, [to
elicit] desire,
i^ 7 T 7> Not
ff***M) causes
(hsang)
alting
)]i\
sz>z
(
shang'
,AzVw
8c6, (hsin) the heart
741,
ex-
197,
(hsze?z)
the
/K
j* 717, not
worthy
'
5a. Iwart
skz j6i,
570, to be disturbed
(sszi)
causes
IV.
. 597, people
û
717, not
29, (tseng) to late.
-& s/z/'
emu-
762, (SS#)
>
Therefore
(Chang
JgV278.
n.
t
p&
y^
/?*
^//^
shang'
773,
{sheng) holy
the
^w
717,
Not
,/a 286, (jen)
man
*
it
kvueV
(
484, prizing
<^'
53, (tzu) of
wa
614, the difficult

(/'<?)
teh> 872,
to obtain
^" IP _o
Jiii
59'
cfi*h) the govern
ment
(/zsz7)
227,
empties
[the people's]
fhi
53, (/e) of
Jal fhH
t
342,
their
/z<'<2*
256, treasures
)]i\ s/w 806, {hsin) hearts, o

~~f
'shz 761, (ssz/) causes
s/% 769, [and]

<:/z7
4
fills
& *^
A
t
t
#zz>2 597,
people
Th.
342, their
717, not
f]M \fu
o
tvez 1047, to
commit
5}M
/^
stomachs, [the inner the soul] 295, (jao) he weakens

I
5T
tad
868, theft.
JEL fhH
(Chapter
3.)
342, their
152
JU>
c hi' 61, {chih) desire [but]

|J
/sÂ, 956, {tsi) then

2x/w
o
k
vS
c ftian
3^6, strengthens
9H
1059, there
is
nothing
^
fjff*
rfC*>'
342, their
^fs u 717, not

t
w/z 454, bones.
Vp|
dfo"' 59,
(chih) governed.
v.
j^j
ch'ang 740, Always

'shi j6i, (ssii) he causes
W
ffiv
tf ' 879,
E9 ^" 836,
Jp. fhang
22,
Chapter
4.
|jl m* 597, people x

ffifli
,zt/&
1059, not ,z^w 1059,
4n
$&
o
Not having
db" 53,
(drAz'/z)
to
know,
W% x yuen
1133, source.
jvu
1059, not
1.
jKfrjyw' 1 138, to
be desirous.
&Z
*
too' 867,
Reason
109, ^t'sung) [is]
4j$ 'shi 761, (ssii)
He
causes
JoJ fh'ung
empty,
719, (^rr)
1
d^ jfa
142, those
fm VA
knowing
EEj
and
employing
&tt
cAz 53, (chih)
yung>
Âz
149,
in
p=? VA<? 38, ones
V^
o
53, (tew)
it
^K ^w 717 not
Wjf #?z
#i
zf<?V
f
m^
A^6>, 259, apparently

[it is]
312, to dare
/y< i$ u 7 I 9 ,ying
1
not
1047, to act,
106, exhausted.
jftj 'ye i79 (>'^) indeed.
yuen
1131,
Profound
is]
[it
VI.
2|& A Aw
224, (As?)
Oh
it
El
wdi
1047,
[When] he does
sz" 837, (ssw)
resembles
fttHt^w 1059, not^=Sj jvei 1047, doing

(Chapters
3-4.)
vuan> 1040,
the ten thou-
sand
zvuh, 1065, (z^w) things
TRANSLITERATION.
!>^ {hi
shuz 781,
153
53, (tzu), of
^ /s;/6
1021,
(chung) the
ancestor.
^^
_>
c
whose
53,
^^'
(zw) son [it is].
-?* /j^ 1030

o
ts'c?
1004, It blunts
its
Jp
*5f
siang'
ft'
792,
[hsiang]
It
seems
880,
)
to
be
*H*% fh'i 342,
[own]
God's
7W 302,
jffi
sharpness.
-4t^ szVw
fhi'e 359, It unravels

<:^V 342, its
JX
799,
{listen)
antece-
dent.
[own]
-
21
o
,/ara 129, (./Wz) fetters.

^ze/o 254, It
*=
^ 879
(
T^n
jjj*
t
harmonises
jN"
z^z^
1060,
22,
Chapter
5.
#V
342, its [own]
^j& fhang
A^
|qj
Jiwang
478, light.
Jjj
4
A#
227, Emptiness's
1
fung
2
933, It identifies
self
it-
with
J^ yimg'
149, function.
JgL <^
34 2
* ts
[own]
1.
W&
ck
a?i 20, (chfoi) dust.
^P
-&jj
/V^w 897, Heaven

1
ft"
879, [and] earth
â^'
12, It is tranquil
A^ û
717, are not 287, (./Vw)
*?j* /*z 179, (hsi)
Oh!
it
zf ,/aw o
humane.
llj 5^"
i
837, (ssu)
seems
PJ V
jjjfjf
278,
They regard
1040,
7(=XJoh 296,
(>') like
wa'
a
the ten the
P**
sand
2X/w^ 1065, (zvu) things
ts'un 1020, to remain /1J.
=j
Z67/
1060, I
717, not
53.
wei
4j3 /s w
f
1047, as
91, grass-
^j\ ,^w
53I tî
(^^) know
Jfrt &*?w 329, (&oz/) dogs.

(Chapters
4-5.)
154
</|\
^w
f
717, not
458,
it
W?
7?fu
Jl
skang'
..
773,
(sheng) h ly
The
o
Jgjj
Jjl
collapses.
^^'
932, It
moves
and
J\ J an
S\*
286, (jen)
is
man
f
V>& 719, (err)

1 1 26,
û
717,
not
1j| .y#
more and more
ya x
V
287, (./?)
humane.
o
l/I
"tit
278,
He
regards
rTj ch'uh^ 98 issues. o
'âs'
707, the hundred
^ "q
fo 909
A
.jy^rc
gossip
1083
777, (s&) frequently
7W: 52>^' 810 (hsing)

1= jvei
1047, as
families.
shu
chHung
/f\ ,û
717,
420,
is
exhausted
ts'u 91, grass-
Not
Jnl
&<?w 329, (&cw) dogs.

in.
ifrn ./# 2 ^7, likely
ZtfX'sheu 755, (shou) will he

,-
~}C fHen 897, Heaven
keep
^
m]
olj
&"'
fhung
105,
879, [and] earth
(tsimg) the middle [path]
*2S <^ 2
53'
(^^) ^ [between]
fhien 381, the space,

342,
it
jjR
fo'
879,
^|^ #3
yiu
r?v &^, 562,

like
Chapter
6.
1 1 12, is
unto
^$ fhang
22,
fo
915.
a bellows
>#C **
*I
W 77 The completion
1
yoh,
1 1 17,
(jyo)
| siang 792
of form.
2B y^w
224, indeed.
IV.
<j^
empty
'ku 453,
The
{
valleyspirit
JiU
227, (Asfl) [It is] 719, (err)
jj^ sh% n
?37>
shen)
fjy
'
r/*
and
^4^ ,^w 717, not

(Chapters
5-6.)
TRANSLITERATION.
155
/rj*
'sz'
836, (ssii) dies.

**"'
shV
762, (ssw) This
ff}
879,
J--
fc*&,
^B
^Jf
{fcJ^
987
22,
Chapter
7.
z<^7
'
1054,
is
called
^
(
(Chang
hilen 231, (kstien) the mysterious
'fin 697,
woman.
^Q
/'ao 869,
Dimming
478, radiancy.
1.
^
>? âfe 231, (ksiien) The mysterious
kzvang
^F fien
J^
897,
Heaven
Vf 'fin 697,
V^
woman
ch'ang
27, is eternal,
'chi 53 (te#) of
[{j
#'
879, earth
Ft
*J&
jnan
576, (ra^z) the gate,
At
ski' 762, (ss) this
_
ic/izu
t
413,
897,
is
lasting.
y?
zt^V 1054,
is
zf'zVtt
Heaven
gB
called
yP
ien 897,
^
JJ
**' 879,
1
[and] earth
)
[of]
heaven
W jfy
pfr su
879, [and] earth
817, {hsuo)
the reason
278,
why
JJ# <a
317, (&e?z) the root.
12 x w w^" 6l6
ch'ang
nen^) [they] are able to be
27, eternal
^zWz
593, Continually,
R
^t
sYtf 974, (chieh)
and
^
$fj?
7W2Vw 593, continually

296, (ji)
it
^2
413, lasting
>o^
seems
^
o
"H*
'che 38, that
^fe /s'ww 1020,
to
remain.
CJ H
ing
278,
is
because
JB j'z^
1149, (Jung) In us
cKi
7
^^
tint
342, they
^w
"
53 (te)
it
/Tv ttu
J^ 7*7. [there
is]
717, [do] not

1 03 1,
no
H
Zp
(Chapters
-
tsz^
(?) themselves
live
ch'in 402, effort.
sh'ang 742, (sheng)
6-7.)
i56
LAO TZE's TAO-TEH-KING.

ku' 434, that
the reason.
fffl:
is
J*>u 1059,
is
not
self-inter
ti jiang
1
616 (*) [They] can

27, eternally
live.
^
3fB
o
j|fc
>** 835,
(ssw)
cVang
^
^'
ested ? io 7 8 [Particle of interrogation.]

'
jfc 5â^ 742, (sheng)

4
434>
Therefore
{neng) [he] can
Bg nang 616
11.
Syfo*'
762, (SS#)
a
A
^^
>
Therefore
V 278,
shang' 773,
A
S ^V
{
Jw /yv *
chHng
77, (ch'Sng)
accom-
plish
342, his
4/
(sheng) holy
the
s^' 835, (ss) self-interest.
/aw
286, (,/ew)
man
puts behind
/*' 175, (>fo?w)
^f ^> g~g
^7 342,
(
his
J^ $ah
:
647,
22,
Chapter
8.
shan
735, (she?i) person
3^ fhang
^'^
VA
719, (err)
and
Jjjj
281,
Easy by
shan
735, (shen) [his] per-
son
4
d&fc
sz'w^ 809, nature.

1.
szV^ 799, (hsieri) comes to the front.

1037,
waV
c#7
[He] rejects
s
l-
'shang 741, Superior

shart 752, goodness
(72)
342, his
735, (shen) person
Sa
5â
Irh
t
p& 70^ 296

^^
Sm
iZrt
resembles
719, (*?rr)
and
ylf 'shut o
(
781, water.
shdn
735, (shen) [his] per-
shuz ySi, Water

(in
son
Js'un 1020,
,*%* 136, Is
is
preserved.
shan' 752, well

%
a good
wa y)
li
it
not
Xy
521, benefits
V 278, because
âw'
1040,
the ten thou-
sand
fhH 342, he
wuh^
j$J (Chapters 7-8.)
1065, things,
TRANSLITERATION.
Irh
(
157
1083, In
it
719, (err) yet
PI* e?
^^
words
chooses
faith,
717, not
29, (tseng)
it
shaft* 752,
fhang
quar-
rels.
t=| szV 807, (hsin) o
ching* j6, (cheri) In govern-
ment
V/^
f
94, It dwells in
P$
shan' 752,
it
chooses
chimg*
108, (tsung) all
$fe
*3
c/h" 59, order.
jaw
286, (./Vw) the people
sM'
764, (ssu) In business 752,

it
m
ss.
jdk" 53,
(^w) their
shan
which
chooses
s*' 817, (As**) place

/' 1063, is loathed.
6l6 Jf| *"*&
^)
abilit y
W) Kp J
tung> 932 In
'
itS
movements
sE
ku' 434, Therefore
Slfe shan' 752,
it
chooses
^2
t
333,
1 1 18,
it
approaches
-f^ 759, (ssu) time.

*
[rhythm]
yu
to
tad
867,
Reason.
~fc
in.
'pffi
^w
142,
Forasmuch
Tjuei
chil 437,
For a dwelling
it
1049, just as
1=1
shan
#'
o
752,
chooses
/^>
û
717, not
it
frf (Chang 29, (tseng)
quar-
879, the [level] ground.
7
SHE
zfz/ 1059,
rels,
'sin 806, (hsin)
For a heart
jVJf &*' 434, therefore
not
shan' 752,
it
chooses
yf[]
t
yiu
1 1 10, it is
rebuked.
yuert 1131, the eddies.

tjyw 1
5^v
1=1
125 In generosity
,f
shan
/^2,
it
chooses
Jan
287,
(/) humaneness.
(Chapter
8.)
158
W
K
879,
$
Chapter
9.
575
fill
kiu 413,
^T
^
/' a
86 . the
hall,
chang
yww'
t
22,
rao/*, 603,
nobody
it
144,
An
exercise in
Hb
^J*
fhi 53
/
z
(to/)
276, placidity.
1.
^ w^ r
616, (neng) can

755, (hsou) protect
'.sêz/
fihH 64,
%
[chili)
Holding
m
2. o
in
Irh
L
719, (^rr)
1
and
in.
ying
106, rilling
^ ^
hVl
.0
*V
148, [If]
wealthy
c#/ 53, (tzu)

is
j|r kzuei' 484 [and] exalted

it,
,'r# 719, (err)
but
,^w 717,
A
not
chiao 368, haughty
297, likely
its
M /^'
^gj*
103 1, (ssu) they themselves
ftti 342,
278, being stopped?
/ 277,
t
bring about
their
a
o
'chzu'ai 112,
Handling
JLL
2?=* o
^V 342,
\rh 719, (^rr) and
^V
t
415, misfortune.
/wf
fhi
302, sharpening
53, (te)
is
it,
Xfj ku7ig 460, Merit

fiv fitting 77, (ch'eng) to ac
complish,
û
717,
not
ij
ming
600,
fame
complete,
FT
'k'o 425,
able
ljg> swz" 828, to
cttang
27,
long
J|L sârc "^^

4
735, (sheri) [and] his
person
to retire,
[is]
âo
664, to be kept.
*J W 926,
o
3P
11.
fien 897,
heaven
fhin
yuh,
398, [If] gold

1
y*
fhi
53, (tzu) oi,
138, [and] jewel
i?4 too' 867, the way.

(Chapter
9.)
TRANSLITERATION.
159
tK
J-*
w 879
o shih 768
i
j>
7aw
Chapter
10.
502, intuition,
Jj^ nang 616, {neng) one can
*&- chang 22
HE jiang
616,
9nt z^w
1059. without
What can
W^
o'
ts'z 1033, (te) faults,
^5 w
x
1047. be done.
1.
^= ngaf 619, In loving
j5j w 597, the people,

sustaining
3|Ja 'too* 941,

*cg
By
ying
107,
by disciplining
,<9
)
Yp
||x|
<:/*Y/z
59, in
ruling
kzvoh 491, the country,

i
Pill
^'^1
7 11 665,
tne
arnma l
-
spirit,
Bg nang
*R>
Jfal
fad
by embracing
616, (neng) one can practise
zc,w I0 59>
n on-
-* yi\
1095, unity
/jfi>)
o fig nang
ufdi 1047, action.
616, (neng)
one can
be
9H
,z^w 1059, without
-^r
517, disintegration.
116,
/'zifi
897,
The Heaven's
fhiven
:
(chuati)
By
F^j
fif]
mayi 576, {men) gate

,&'az 308,
concentrating
cAV
ê"
opening
[and] closing
348, the vital force,

58,
Sv
by inducing
Rgj
>l3
>fo>^ 218,
3S
o
^Vw
x
294, (jou) tenderness,
np nang 616,
w&"
{neng) one can
Hp
n & ng 616, (neng) one can

3Kflg p
1
^
ItH
1047, act
105,
an infant
6rt
VA
720, {err) child.
^
tf
*~^
*o
'^
I033
'
^'^
like ^
mother-bird. 599. Bright,
^0/^ 706,
836,
(^W)
(ss#)
white,
tih 902,
x
By
by
washing,
cleaning,
\j[\ sz"
the four [quarters]
5& c##
A
92,
tah> 840, penetrating
>fr Jiiien 231, {hsiien)
by pro(Chapter
fnnnH found
rP Hw
10.)
nang
616, {neng) one

V>p
can
be
i6o
3HE tvu
K
1059, not-
chi 53, knowing.
is
**Y*
tv
879,
shzh 768,
i
Chapter
11.
iv.
jz7^
J^*
1095,
22,
^ sMng
t
742, (sheng) Quick-
^^P
x
^*
,.
ening ,^/ 53, (tew) them,
$
^g|?
zt/w 1059,
Of non-existence
>Â
.^'
x
98, (hsu) feeding
/h y ung'
1149. the use.
J?*
53, (tzu)
them,
jfrl
shang
742,
(s*^) he produces
tZ^
*4-
<5
cm
723,
Three
[times] ten
VA
719, (err)
717, not
1 1
and
s^ 768,
j^ ,^w
f
fflrQ
y"w 151, spokes
/JEj
>7*w
13,
owns.
dh hung' 464,
jyz'
-
unite
^j^
ffjj
/^z"
1047,
Ke
acts
1095, in one
454, nave. 857,
'rh 719, (err)

717, not
and
|j|r~
/j> ,^w
o *pt*
Jang
{
Through
7^ 1 55 ^) claims. rrf s o *g^ ch'ang 27, He raises

(
Ji ^v 342.
O
its
^Hl: ,^ i59. void,

/i* jyz'^ 11 13, there is
mt
/^N
VZt 719, (err)

,j0# 717,
and
not
the wheel's
"/* >s** 53. (te)
i
g& 'tsat gî, rules. a
4g
jgB
5/22
'
762, (ssz^)
This
TByung'
149, utility.
zf<?V 1054, is called
11.
tjjfc ^zterc
231 (hsiien) profound

|i
1085,
By kneading
|^
^>
teh, 871, (#) virtue.
/W
66, clay
(Chapters
10-11.)
TRANSLITERATION.
161
VA
V278, thereby
IV.
7S jv et
1047,
is
made
jW
w' 434, Therefore,

r
^ ch
349, the vessel.
7p yiu 1113
>
existence's
JlH ÂV
342, its
j/j H 278, thus
9|fn zvu 1059, void,

/jlf jyzw 1113, there is
f
^3* x z^^V 1047, being
X[J
&*'
521, profitable
^^2
*>*
t
349
the vessel's
(tzu)
)
SHE
c/zz 53,
133
yung'
^^
t
wm
4
S
2X/^ IOsQ, J
*'
) (
[is]
-.
non'
53.
(^)
r xistence
1149, utility.
IM V 278
|3)
thus
1047, being
in.
jfso,
Â"
||f ^***
1006, (teao)
225, doors
By
cutting
J-f]
>'^^
1149. useful.
out
'
|3 ^ w
P|| 'yzw 1114, [and]
windows,
tji /' 879,

S/fo'/^
VA V 278,
thereby
"J"*
768,
fS? jvei 1059,
is
made
J|
Chapter 12
V# 721
ha,7ig 22,
ii% shih
770, a 857,
room.
^
/pi
/a^
Through
^^2342,
4f{
t
its
zV?w 385,
1 1
Abstaining
z^
j&/^
39,
from
desire.
1059, void
1.
'yiu 11 13, there is
jET ,z^w 1060,

p5,
The
colors
five
rf* shih 770,

i
5^ 727,
1
^
EpI
the room's
t
chi S3, {tzu)

1
&> ling
TV
11-12.]
546,
make
yung*
149, utility.
Jan
286, (jVw) the
human
(Chapter
l62
LAO-TZE
TAO-TEH-KING.
waw
<ss teh> 4^L
H
gj
o
muh
607, eye 609, blind.
614,
The
(/e)
difficulty
rnang
i
872,
in the obtain-
Jt,
*p=f
*4j*
1060,
1 1 00,
The
five
j2,
<
chi 53. (***) of

%
^m
/zVz^'
notes
^
*t^y
h?vo 256, treasures

/zVz^-'
546,
make
546,
makes
71
j'an 286, {Jen) the
human
/I
.yaw 286, (Jen) the
human
B*
o
"rh 720, (^rr) ear

568, deaf.
-fnr
Jiing 207, (hszng) conduct

133. checked.
fyl /ww^ jj^ zf w

t
^ </^
1060,
The
five
JBP
zt><?V
1053, tastes
in.
^*
71
//-' 546,
make
Sh?
762, (ss)
>
Jan
f
286, (/?z) the

(k'ou)
human
Therefore
PJ ^ 2 ~g
fj
^w 331,
sJiwang
mouth
3^ shang' 773,
yl
^|S
A ./#
(skeng) the holy
787, blunt.
286, (yVw),
man
zfc/
1047, attends to
151, the inner [the soul]
11.
ch i 64, Horse-racing,
80,
fiW /Wz, q
'chang
(cheng) overriding,
A
B
^w
717, not
pR/ien
898, [and] field-
^K
ci
,zf<?V
1047, he attends
muk
607, to the eye [the visible, the outer]
^b /zV^ 546,
make
() the human
ifo ku'
434, Therefore
445.
^l
jjK
/a
286,
'^ *
,
he dismisses
latter
.
,s/# 806,
(te)
heart
$jj 2* 6 74 the
J[X V
%& fah, I2i, turn tt kzu'ang 479, mad.

(Chapter
I0I *
^ ^ he takeS
former
io 34 [**&l the jtfc A'*'

12.)
TRANSLITERATION.
h M cn ung
*
163
IIO {tsung) Favor

>
J&
4- shih,
768,
zt><?7
1047, renders
183, {hsia) lowly.
Chapter
f*
13.
hia
san
723,
22,
î feA, 872 (^) The

^cL fhi
Loathing
53 (tew) of
obtaining
it
^^
J|E
fihang
'jt^joh^ 296 (y?)
is like
^w'
1089,
B&
'#*" 65,
shame.
g^
fihing 403, fear.
^ %, 769,
[
The
losing
Jt
rA'^ IIO
(r^) Favor
^^
sfc$
53. (***) f
ty^, 299, [and] disgrace
joh> 296, (y?)
is like
*pt?jok 296,
)
(y)
are like
jH ,**- 403,
ski
nllf
fear.
filing 403, fear.
762, (ssw)
This
^^
io 54'
means
[that]
kwiV
484,
Esteem
~fl tcC 839, great
4pf 'ch'ung no, (tsung)
S%
hzvarf 248, anxiety

(/*) like,
favor *zjuht 299, [and] disgrace
T&joh>
5!JjM> 296
296, (ye) are like
Jlf ,sM
735, (shen) the body.
IjfF
fihing 403, fear.
f5J 4Ao 215,
What
1S
<ffi
Jio 215,
What
meant by
g|^ wei 1054,
meant by
g@
zuei* 1054, is
^|g
'ch'ujig
no, (ts'zmg) favor
"^ &z^7
J\^
484, esteeming
Jg /w^
229, [and] disgrace

296, (y?) are like
tcC 839, great
^Jljoh^
j^
hwa?i' 248, anxiety 296

(y?) as like
$jC fihing 403, fear?
^\ joh
(Chapter
13.)
164
LAO-TZE
TAO-TEH-KING.
Jg| ,5^ 735, (shen) [his own]
?
J|p shdn
x
735, (shen) one's
person
~jjSf
k
ô
body
,zf<?V
zvu 1060,
JE^
^"
1047,
when administrating,
)
9f*
817. (**-)
^ftenSgj,
$V
/fcf
f
1 the reason
f
the
27 8,
113,
wh V
>7w
have
S^ V^' 38,
o
|jj fctfA,
the one,
1^^
to' 839, great
956, then
is
^g hwart
248, anxiety
PJ
'#0 425, [he]
able
V/z 38, that
JLi V 278, thereby

that
gv4t 1047,
is
-g
efo" 339, to
be trusted
with the
S
/O*
K
TJUU 1060, I
%f*n*n.
~p
s.
^w
1113, have
735, (shen)
M*'
183, (hsta)
em P ire
)
'
shdn
body.
chih^ 394,
When
,J?
?S* jvu
SHE
t
1060, I
Tâz' 619,
Who
lovingly
zt>w 1059,
have no
\A
278, as
shdn
735, (shen) body,
JBL jshdn
^
735, (shen) [his
own]
|-
^w
^0
body
1060, I
jjuei 1047, administers
7,
2f^
y^
*
Jjfc 1 1 13,
have
^/&8 9
"j: Ma'
:
the
'jpT
i
215,
what
[AnNone!]
1S3, (hsia)
em P ire
li> {to
hwart
248, anxiety?
swer
IV.
5T che
f3|J
38,
the one,
s^
%
956, then
jjWl*
ku* 434, Therefore
fjT
k*o 425, [he] is able
f=
hwif
384,
Who
esteems
JW
Was
V278, thereby
*'^>
IFc
(Chapter
13.)
Q 1 ^* to ^ e entruste(^
TRANSLITERATION.
165
(fuan) [When] grasping
it
y^ fien
*T%
897,
183, (hsia)
hid
with the empire.
ijW. ^6>/2
706,
>^
/722 53, (tew)
,/K j 717, not

(
pffi
tr 879,
/f.|}\
fe, 872, (te)
it
is
seized.
-J-*
S^
768,
o ^2! jnz?ig 600
Chapter
14.
It is called
(10 as" 836,
pH
jfflfr
yueh,
1 1 30,
^^ fhang 22,
zf 2 1050, incorporeal.
11.
/saw' 945, Praising
]Hj <^^' io 34'
55 ^) These
3j? Jiilen 231,
the profound.
^san 723, three

38, things
jg 'chi
fJTH
s^2
763,
(ssii)
[When]
looking
Sy* ^2* 717, not
4/
chi 53,
(tsic) at it
Pj
'k'o 425,
can be
subjected
/J> ,_^ 717, not
^ chV
seen.
Sjij
58,
J3
chien' 385,
600,
it is
o
It is
i&Y^
396, to scrutiny.
^l ming
called
24' 434,
Therefore
pj
t^&
>>22^
1 1
30,
*hzuun 269,
276, colorless.
ml
listen-
(/2Z272) they are mingled together *rh 719, (err) and
J^
j7
/^gr
,c/22
906,
[When]
it
53, (/^w) to
it
^ &>&
*
JV2/2,
1047,
form
1095, a unity.
in.
/^p ^2/ 717, not
pu â/2
o
1 04 1,
(2C?2)
is
^Z
By
jning
t
heard.
It is
/:#* 342, ItS
600,
30,
fc *sha?ig 741, surface

called
yueh
^2
1 1
/f> <i^ 717,
is
not
IT
176, (/2S2) soundless.
'chzao 369, clear
(Chapters 13-14.)
66
siang' 792, (hsz'ang) the image.
^jl fhH
342, its
y
S\\
hic 183, (hsia)
bottom
v.
fu
717, is not
586, obscure.
IV.
sfo* 762, (ssw)
This
meV
Hp|
zf
1047,
is
called
Q shdng
/<f
772, [sheng)
Con-
%E> Jiu
ifofc
267, abstrusely
tinuously
772, {sheng) [and]
'hzvang 253, abstruse.

L
shdng
continuously
-?j*
ying
108,
In the front
it
^2179, (A) Oh!
2^ ^' 53,
^\
ffj
(tew) of
<^
7i7 not
^F* ,^w 717, not

'k'o 425, it
can be
/hV#' 385,
is
seen
^Z mtng 600,
'iWlfuhi 151,
It
named.
JJEJ^ ,<:AV
342, its
reverts
ISS
hivii^ 480, [and] returns

1
g ,5/^w
o
[Sia JLnt
r
*
756, (shou) head.
swV 826, In the rear
^^ ^^
SBfc
1118, to
~J*
^w
shV
,^2
t
53, (tew) of it
1059, non-
yf^
j>u 717, not
zfw^
1065, existence.
jf chiert 385, is
seen
762, (ssw) This
j/:A7
gtS
ze/tfT
342, its 175,
1054, is called
5H
ww
jt&keu'
1059,
(^w)
back.
!H* chwang'
of non114,
form
chz'h, 67,
By
holding fast to
*H* chwang' . o
3$fc
x
114, the form,
"i? *&w 432 the ancients
1059,
of
2*5 siang' 792, (hsiang)
non-
^j* ô'
o
867, the Reason,
image
(Chapter
~5? fihi 53, (tew)
l*J
22.)
278, thereby
TRANSLITERATION.
[the sage] governs
167
yii' 1 127.
*ch 38, the ones
4*
fhin
398, the present
day
m
r
Tvei 1050, [were] subtle,

592, spiritual,
z
*.
fhi
f
53,
(^w)
of,
tM} too'
jV2w 1113, existence,
y
^
,^#<?w 231, (hsiieri)
profound
278, [and] thus

53, (/fo7z) [he]
5|g fung o
932, [and] penetrating.
,^z
f
knows
J>3J <shan
736,
(shen)
Their
&w
432, of the olden time
^ û
m
=
profundity
717, not
5^* 761, (ssu) the beginning.
'#0 425, could be

s/h7z. 770,
ski' 762, (ssu) This
understood.
ze/A"'
1054, is called
11.
tao' 867, Reason's

'chi 337, thread.
-^
5^ v J^ M2,
1049,
[
)
Since
;ft/ .ze//*
/f\ $u 717, not

k
ft"'
879,
Pf &
f
425, they can be
5^'A 768,
Chapter
zfw 1060, A
15.
ggj) s7ith 770, understood,

t
Xy ku'
HS
7?
virtue.
434, therefore
366, I try
(Chang 22,
chien 199, (hsien) Reveal-
chHang
zf<?7
1047, to
53. (tzu)
make
them
zf^ 871, ers of

1.
y*
)
{hi
'^432,
fhi
53,
(/2Rtf)
)
In olden tlme
5*5 ^yung
o
1146, intelligible.
Jm,
.y#
125,
Cautious
skan' 752, [who] well

zuei 1047, [were entitled]
^&
jjS
cg,
^
;b/^,
179, {list)
Oh
shi 762,
y
(s.s)
be masters
to
296, (je) [they were] like
fu?ig 931, in winter
(Chapters 14-15.)
68
sheh
t
LAO-TZE
750, {she)
119,
TAO-TEH-KING.
t|p ^Vo/^ 710, (flu) unseasoned
y^fe
wading
(ch'uari)
river.
2
c7iTJifen
Bjfi?
'
wood. kzuang* 480, Empty!

t
o
|j
jV2W 1112,
Reluctant
*7j*
.Tn*,
hi iyg, (hsi) Oh!
*5J*
hi 179, hsi)
Oh
,c&V 342, they were

296, (y) like
^r Joh,
296, (je) like
y^ joh
^q
zf/z*'
1054, fearing
&w/z, 453,
a valley.
nO
sz" 836, (ssu) in the four [quarters]
Jizuun 268, Obscure!

53*
fin 541, neighbors.
hi 179, (#sz
.**'* 342,
Oh!
>w
^9*
3iL ,cAV
1088,
(men) Reserved
^
'
they were
Jii 179, (#sz) oh!

342, they
joh
296, (je) like

83,
(tso)
were
tr/ioA,
disturbed water.
ig$ joh,
296, (/) like
in.
jrff
*g* '0^
429, guests.
249, Elusive!
shuh
780, (5w)
Who
^L
hwari
A
np pang 616,
$Jf3
(neng) can
^
PjQ'
Af 179, (As/) Oh!

i
joh
296, (y) like

ice
^
~j?
is
^0^,
278,
83, (/so) the dis-
turbed
j V
by
(ching) quieting
it
7[C i$ing 698,
^S
te^' 994,
%
fhi
53 (tew)
which
chi 53, (tew)

sil 819,
fsiang
967, (chiang)
(^w) gradually
purify?
going
s/Â, 767, to melt.
fsHng 995, (chHng)

shuh
t
gA* f
^J*
fun
,/'
927, Simple!
780,
(s?z)
Who
179, (hsi )
Oh!
f|u Jiang 616, (neng) can
*H*
<ch'i
342, they
were
/ jigan
J|
(Chapter
15.)
620, the quiet
ffi*
70^
296, (y?) like
278,
by
TRANSLITERATION.
M/t tung'
K^.
4jfa
i
169
932,
moving
ch* 53> {tzu)

sii
them
rK
7/ 879,
i
-4- shih
819, (hsii) gradually
768,
Chapter 16
--** /^/2, 562,
] shang
K
742, (skeng) bring to life..
z& fhang
52,
kivei 480, Returning

i
'fB â<?
|J;P
664,
Who
keeps
,&a?z 317, to the root.
,teV 1034 (tzu) this
jjp] /ao' 867,

"
Reason
chi' 58, Attain to

Jiii
yf\
fiu 717, does not

11
227, (^5) vacuity's
jyw^
39, (yu)
106, to
wish
chihi 393, summit.

(
ying
be
filled.
4j5p
skeu 755, (shou) Keep

994,
>v
iJ^
r /
a
i
142,
tsing' ^S "^
(ching)
tran-
quility's
Since
^jglif
ZfeV 1049, 71
"/'
z^/z,
921, essence.
~%Zi$ u
n ot
106, filled
mzâ?2'
1040,
The
ten thou
sand
/Mrt 2x^/2, 1065, things
JBh^ying
o
dbfjr
&w' 434, therefore

(?ieng)
'^khîng' 700, altogether
jnh nang 616,

HfcS
he
is
<ffe tsoh^ 1005, arise.
able
o
rti* zvu 1060, I
fl$C
i^
(i^
676, to
grow old
9 /^N
m
M 7 1 ?. [and need] not

806, (hsin)
pj V 278,
Ify kzvan
thereby
474, recognise
Slf
iv*
,szVz
newly
tRr ch'tng 77, (cheng) be fashioned.
TC
"fff
ÂV
342, their
I
/^
5I
returning.
~f^ ,/w
jfcztf
142,
Now
z^w, 1065, (zvu) things
(Chapters
15-16.)
170
^J^
1142,
1
bloom
bloom
]A\ ftu 717, [When] not

t
^S
o
<yun
142, in
<chi 53, (chih)
one knows
C&
*fj|
koh^ 426, each one
y* ch*ang
740, the eternal,
^^
151, reverts
zvang
1045, disorder
EW
*EL
jfchi
kwet* 480, [and] returns

<ch'i
jE tsoh
1005, arises,
213,
34 2
to its
|)U Jiiung
(shiung) [which is] evil!
,â 317, (&) root,

in.
II.
7C$ /**
returning
|S|
53,
Knowing
I|ljb
ztV 480,
The
ch'ang 740, the eternal
jfcfi
*~
,&a 317, (ken) to the root
;gt L yun4?
^Q
?
;yw^
\tsing
y
1 1 30, is
called
tran-
I]C 6 [makes] com4 prehensive o 2 t yung 1146, Comprehen-
sive 994,
(ching)
*Vj 'nai 612, means
'p
quillity.
s>fo"
762, This
-^S o
r fc un 459> catholic (broad)
gEI
ze/<?7'
1054,
is
called
^\
kung
459, Catholic
fu
151, the returning to destiny.
71* *nai 612,
means
**
ming' 601,
'#, 151,
^p. x zuang 1043, royal. o
The
,
returning
^p wang
*T|f
f
1043,
Royal
'pn ming' 601
to destiny
w2 612, means
FT
jyw*?/^ 1 1 30, is
called
HP
o
,*& 897, heavenly.
y^T ch'ang
t
740, the eternal.
^P
Jn
o
/V<?w 897,
(
Heavenly
xQ
,^*
53 (chih)
To know
nai
612,
means
vaT ch'ang
740, the eternal
rational. Jj|f /aa' 867,
pi yueh
BJJ
1130, is called
599, enlightenment.
i^ too'
/y
16.)
867, Rational
ming
'az 612,
means
(Chapter
TRANSLITERATION.
'chiu 413, everlasting.
171
f^C
pSi yu
t
122,
they praise
y/^ ?nuh, 606, (mo) The end

.sAaw 735,
scL fihi 53
(few)
them.
their
[rule]
(s^w) of the body

not
j
o
,*'* 342,
[Where]
/K
,â 717,
it is
?^ teV
-H. zveV
J
1034,
(^w) next
[the
Q
Sa
*"T*
to*' 846, dangerous.
1054,
53, (tew)
people]
v^ fhi
.
>
them.
their
&"'
Jal fJCi
879,
342,
[Where]
2/^
shih 768,
i
ts'z" 1034,
f
(^w) next [rule]
Chapter
t
17.
i?
zt^^
J-* sYA
987,
1061, [the people] despise

(te)
m
~^
|y
p5
fc
>
7*
{hang
22,
,/^' 53,
them.
shun
783, Simplicity
155, of habit.
1.
jWt ku
434, Therefore 807,

is
jH /a^
-V 4p? IW
,/[>
(shin) [when] faith
,/m 717,
4
not
taV
x
848,
[Under] the great

741,
JS
teA 1014, sufficient

t
shang
superiors
*E yen
/fcj'
1082, [particle of af-
|> Aza' 183, (hsz'a) the inferiors __^
firmation]
>7w
113,
one finds
^p ^m
,i^ 7 x 7i not
,cz 53, (chz'h)
Pf> ,^w 717, not
know
4=t siri> 807, (shin)

in.
faith,
VET ^"w
)j
11 13, the existence
chz 53 (tzu) of them.
3t3
^ "
7w
'
II12
'
[How]
'
IV
reluctantly
!
LEU
,g&V 342,
[Where]
(f 2r)
v
their
77*
hi 179, (As/) Oh!
5^ teV
j~\
1034,
next [rule]
[the peo-
Jfll ftii 342, they
o 2n3 JtsHn 991,
(chi?i)
J|i
^
kweV
,^
484,
esteem
pie] are attached
,.^ ,^2*53, (few) to them,
1083, [their] words.
(Chapters 16-17.)
172
xjj fiung
IfV
f*^j
apfr 5/22"
Sfe*
,
460, Merits
77, (cheng)
gpS
-
z'
280,
58,
[and]
righteousness.
chHng
[they]
f&* chV
perform, 764, (ssu) deeds

828,
[When] prudence
265, [and]
p^S hivui'
J-H.
wisdom
swz'
f
15
*^
âz
707,
accomP lish [and] the hun[they]

;
ctiuh> 98, appear,

'j/iw
./&T
CZ
dred
"
11 13,
we have
Trcp szV/^ 810, (shing) families

,* 358, all
-J^ ta
8^9, great
ze///'
1055, hypocrisy.
(//a)
gS
zx^z
I0 54 say
627,
y^
luh 562,
t
[When] the
re-
ngo
we
[are]
^
Jg -"?
3r3 <sV 991, (chin) family

lations
l2>
2fs" 1031, (tew) self-
*sK
u 7 1 ?* are not
254, friendly,
1 1 13,
Jan
285, like.
^tj Jizuo
t
yiu
we have
(ksz'ao)
[the
filial
preaching of]
^z6>'
tr 879,
**4* s^/^ 768
^g
"*""^
*
193,
piety
Chapter
18.
?*8
|g|!
5^
***
a *
^sV
1033,
(tezz)
[and] pathe
ternal affection.
Jf^
â/z, 647,
22,
Jzzvo
491,
[When]
state
its
j|g fhang
^?
^za 351, with
families
hwun
szz/z,
267, is confused 570,
822, Vulgarity's
/zâzz'
[and]
out
of
jS? ^0/^' 705, palliation.

si??
order,
yiu
1 1 13,
there are
^
jg
to' 839,
[When] the great

,
jfe
'fff
****
Io6
.
CW) Io y alt y
too' 86 7
Reason
'"' 8o 7' <*-*>
J
ness.
faith "
[?./&"' 138, degenerates,
yg* *yiu 11 13, we have

/""*
*"""
Jan
"
287,
(/*)
benevo(Chapters
17-18.)
lence
"
TRANSLITERATION.
Spi
ion,
173
Aban-
tsileh^
{chiieh)
don
^
-**
ft" 879.
3ffi 'cliiao 374, cleverness,
S&&&, 768,
Chapter
;||?
19.
cAV
349, relinquish
4t ^sw
5|
413,
^{J
IV 521, gain;
fhang
22,
tad
Returning
flffi
868, thieves
*g hzvan
frsT
t
s, 957,
[and] robbers
244,
skun
783, to purity.
^z*
f
1059, will not

1113, appear.
/J=i*
j'z'^
o
tsiieh
t
ion,
(chiieh)
Aban11.
don
saintli^ shayig" 773, (sheng) ness,
|J
]H*
,s
1034, (ss)
These are
j?
<^V
349, relinquish
sa?z 723, three
ffijt <:#z' 58,
prudence
5|j
V/z/ 38, things
o E3L
oiiji 597,
the people
will
\A H 278,
t
wherein
3c[] &'*
521,
benefit [in crease]
/ez 1047, to have

1
IS i>oh
o
707,
hundred
jV*
^4\
^câ;^
041, {zven) culture

is
'fSfiteV' 670, times.
<^
717,
not
XS
fr*
teate^
ion,
{chiieh)
Aban-
don
^*^
JR
^^
IO i 4l sufficient
/* Jan
sjfcl
287, (y^w)
benevolence. lence,
ylfy ktC 434,
Therefore
ch'V 349, relinquish
&>
^fe*
ling' 546, let
them
g^ z' 280, righteousness;
yiu 1113, hold

5?^'
o
EEL
tf&z 597,
the people
G&
o
817, {shiw) that

is
which
4^3
fuh
151, will return to
IPI shuh 780, (s#)

t
reliable
^^
-*
^'ao' 193, {hsiao) filial piety

fs*z 1033, (tea) [and] parental affection.
x
cfoV/s' 385,
Recognise
gg <*>
g "*
19.)
sa
'
816, simplicity,
Chapter
174
JQ $ao'
jFjg
k
665,
embrace
,<^' 333.
how
k
little ?
fu
716, purity,
a Si? shao 746, lessen

K
'fpj
ho
215,
o
752,
Sfe shari
~7*
The good
/fob
.
^
f
835, (ssu) the own [selfishness],
^z'
53, {tzu) in its
B*
&z/a 467, diminish

1
JeHL^ ^%
1125, addition to [contrast to]
<M[ yuh,
139, (jyw) desires.
-& ww' 1063, the bad
/Km siang
t
790, {hsiang) tually
mu-
rR
~~*
^*'
2j
879,
'fpj
c# # 445, differ
f
ho
215,
rh* 721,
Chapter
-4-
S/fo"^ 768,
how much?
296,
(/?)
20.
y^joh,
^j|
<chang
22,
A>
from
11.
286 0*)|
'
By
the
S
&3
jj|t
'
281, Different
.S.
<C
M53.(^)
pe Ple
f
^ 5w^
822, the vulgar.
EFr s?/ 817, (shuo) that which

zc^Y* 1054, is feared
tsueh^
ion,
(chiieh)
Aban-
^s
'
<i^ 7*7. not

(
A/o^
209, {hsueh) learned-
pi &o
yj\ <i^
425, can
7*7 not
^B
'
ze>
ness 1059, [and] you have
no
1
&=h k yiu
o
|ftf:
109, anxiety.
'zt^Y 1052,
The
yes
its
z^Y' 1054, be feared. o "Sr Jiwang 250, Desolation!
"v^
J^j
-^
^z 53 {tzu) in
1
^J*
,* 179, (^sz)
Oh!
yU
'
125, addition to [contrast to]
J
~fc
,<^Y 342, It
zf<?Y'
KSf
jF?
'
6 43. the yea

790, {hsiang) Hiollw tually
1052, has not yet 1070,
siang
mu-
JJ3*
-^>
yang
^
reached the
li-rr.,'f limit,
dfc*
<cJiii
445, differ
nj^ fsai 940, indeed!

(Chapters
19-20.)
TRANSLITERATION.
175
5*^ iv ei" 1052, does not yet
#t hai
:S chung
108, (tsung)
All
160, smile.
^l
JK5
JpB
o
/aw
286, (jen) people

joyful,
* 177, (hsi) [are]
^J^ L shing
772,
(ctieng) lorn
For
<fe"
177, [hsz) joyful.
Âfflgr 772,
(ck'eng) [so] forlorn
50
*f* 2 9J'
f
^^ e y
189,
are
^^ e
*fr fit
>
179, (As/)
Oh
j| â-
^
t-
to*
(hsiang) celebrating 839, (*'az ) a great
7%=jJoh 2 9 6 l#) like

>
4|l
ww
1059, not having

817, (shuo)
5
o
jS{3
,/ao 507, feast.
GP
sz^'
any place whereto
29 ^'
^ ne y
are ^k e
kuuei 480, to return.

{tsimg) The multitude of 286, (^Vw) people
108,
5: fh'un 104, (teng) in springtime 3f fang 862, (chun) ascending
sfechang'
yV
/aw
V
Vm 847, a tower.
^cAf
f
358, all
13,
'w^-o 627, I
ÊT >7
1 1
have
tuh> 921, alone
gfe y
t
12 1, plenty.
Q
*
Q ^^j
?0 7'
am
ca ^
m
!
tfrt
[rh 719, (err) But

I
5^ tA/
JBL
179, (As/)
Oh
^ '72^0 627,
^V 342,
as he
xtuh^ 921, alone

y[=?jo7i 296, (/e) [am] like
j
^j? z^"
\.
1052,
34,
[who has] not

yet
Wj ckao' o
an omen.
zw
o
J-
277, wanting.
I
5n *^
5g, ;rh
2 ^7'
1
^)
am ^^ e
[an
infant child
'ngo 627, !r^
[am]
K-W.
^^
jw
120, a foolish
720, (*rr) f
yt
^?2
,/aw 286, (jen)

/:A/ 53 (tzu) in
man
,/W 53, (te)
who
(Chapter
20.)
176
)|i\
LAO-TZE
TAO-TEH-KING.
pin 806, (hsin) the heart,

1079.
)
^^179,
ifcjoh,
'âz 160, J@ o
(hsi)
Oh!
Ify >'
jjfc
396, (/*) like
indeed
fsai 940
the ocean.
5
JfjE
fiiao 683, Adrift

179, (Asz
)
"3^ hi
^'
928, Ignorant
Oh
like
joh
tun' 928, [so] ignorant,
ze/
296,
(/<?)
u 1059, not having

(shuo) any place
hi 179, (A)
A
Oh
Of su' 817,
s#
822,
'JZJ*
Common
yV Jaw 286, t/V) people [are]

(Jfj fihao 31, bright
J-
V/h* 56, (?) for
anchorage
<chao 31, [so] bright.
^j chung'
yigo 627,
yl
y=l
(tsung) The multitude ârc 286, (/) of people

108,
/rfo'V 358, all
/wA, 921, alone

yfcj 70^, 296, (y)
resemble
/r'
'^'w 1 1 13,
have
g* Jivuun
'jq*
(
267, the dull.
JUJ V 278, usefulness.
sw
822,
Common
ml
Irh 719, {err) But

f
Tl
Jan
t
286, (y^w) people

9, (s'a)
ngo
i
627, I
J6&L ch
ah
[are] smart
tuh 921, alone

TCJrj
A
o
ch'ah^
f
9, (/s'a) [so]
smart.
ivan 1038,
am awkward
and also
g ô
t
627, I [am]
HsHecfl\t (ch'ieh)
x
tuh 921, alone

jj
I5R $i 674, a
rustic.
man'
577, (ra^z) confused,

577, (ra^rc)
[so]
jj^ <ngo
2fl
* w ^
627, I
921, alone
/t man'
o VjJ '&>
con!
fused.
hwuh
267, (hu) Desolate
SL
20.)
'
281, differ
(Chapter
TRANSLITERATION.
~-p ,yu
177
1 1 18,
from
'f^ " ts'ung o
1024, follow.
A Jan
o
[frj
t-f-t
286, [Jen) the people,
H too' 867,
j
<,
)
>
VA
719, [err) but

[I] prize
^
t
Reason's
53- (tzu)
3 kzveV 484,
jp^f
Z/ 1047, active
tB*
ch'iu 416, the seeking

766, food
^yJl
zvuh 1065, nature

i
'^ shih
jfe^
(
TEE
18,
.^^
I0 49
is
exactly
1 1
from
mother [viz. the Tao]
vffc 'hivang 253, abstruse [not
VU
settled],
'mu
605, [our]
*Ih*
^'^V 1049,
>
is
exactly
[indeter-
lW\ ^ u o
2 ^7
e ^ us ^ ve
j$
*~^
tr 879,
v#
721,
^ 9
J>
\vL
^lu
>
26 ?>
minable]. Elusive
[list
)
hi 179,
^'
Oh
[and]
struse
1-*
shih 768,
i
Chapter
21.
l)u o
wanS
2 53
ab!
- ^7/2,
J9l
1095,
22,
,-342, [Within]
its
JpT Âa;;^
tp fhung
/|3
105 (tsung) inside [middle]

[it]
>7w
11 13,
contains
t*
/z 227, (hsii)
Emptiness
ffo , 806, (hsiri) of heart.

1.
31? sia?ig' 792, {hsiang) forms [images, types] o

feT"
hivang
253, Abstruse
^pQ
'^^ 4 6
^&"
53.
5.
Vast
yQ^/zz
I'M o
ÎU
179, {hsi)
[ an<^]
Oh
teh, 871, (^)
2 ^?'
indeterminable.
^
;
virtue's
(^#)
JpL> ch'i 342, [Within] its

t
?*flgr 1146,
manner
tude]
[atti-
Ft*
fhung
105, (tsung) inside
o
îffi
**&" 1049, will exactly
/Q
'j'/w 1 1 13, it
contains
the beings.
lH ô'
867,
Reason
(ss?/)
^J
zc/w^, 1065,
sht' 762,
thus
'yao 1077,
(Chapters 20-21.)
Deep
78
** hi
Jftf*
179, (hsi)
Oh
!
I
yueh> 1131,
'
it
watches
ming
600, [and] obscure!

(v^s/)
chung'
108, (tsung) [of] all
^5* Jii 179
Oh!
its
IB
~fS
*fu 146, the beginning.

11.
J,
^V 342,
f
[Within]
jvu
ho
1060, I
215, what-
Pp fhung
jf ^2w
11
105, (tsung) inside

'JpT
13, it
contains
(ching) spirit [essence].
*g /
*g
278,
by
992,
ItS
phi
53, [can]
%
know
[that]
jS* ^'^2 342,

jtsijig
chung
992,
108, (tsung) all
[ching) spirit [essence]

[is]
Tfc&
y^
146, the
beginning
shan' 738, (shen)
very
jy* <^'
53. (te#) of it
fhan
j^j*
15, (chen) real [sure]
Jan
/r/zY 342,
285, is
such
?
[Within]
its
Jtsai 940, indeed
fh fhung
/ET
Ês
f^t
f
105, [tsung) inside
JJ
>7*w 1113,
it
278, [It
is]
by
this [viz.
contains
**
jj-p
YsV
1034,
(^w)
szV
zf5^"
807, [shin) faith.
Reason]
1031, (te)
From
r#' 879,
mmm+'rh' 721,
"p*
'ku 432, of yore
1&
chih 394, until

i
^v
j
j
J*
^/zzVz 398,
s/hV^ 768,
Chapter 22
now,
-
V#
721,
22,
ÂV
34 2
>
its
^
name
;
chang
jy/v^
^Z ming
6oo,
y|^
^
*'
1092, Increase
717, not
k'ien 389, through humility

1.
^fe V^'z/ 445, departs.
278,
Thereby
'ch'ii
458,
The crooked
(Chapters 21-22.)
TRANSLITERATION.
179
1047, [and]
897,
J
jjlj
tseh 956. then will be

i
^S
wei
becomes
,,
2
/f*J
jjlj
cKilen 1013, perfect.
^? AVw
""|%
'wa^
I044j
The
distorted
Am*' 183, (>Wa)
wor
J
fc?^ 956, then

chih
t
will
be
j^
o
s^
7^7. model.
70, straightened.
^ ^
FJ
El
"jfcfr
717,
Not
(fezt)
zva 1036,
The empty
fe^" 1031,
chiert 385,
himself
/^^
t
956, then will be

1
he makes seen
ying
106, filled.
w' 434, Therefore

599,
'
fi' 676,
The worn
out
pH ming
he
is
enlight-
ened.
JÎJ
Â,
t
956, then will be

in.
jfij\
sin 806, {shin) renewed.
^*
cl> u 7 J 7> Not
^J? 'shao 746,

y\}\
The having little
[=j tear" 1031, (tzu) himself
tseh> 956, then will

feA, 872, (te) obtain.
~jft?shV 762, (ssu) he asserts,
l^f
o
jW ' 434,
\Afhang f^
^F\ $u
t
therefore
23,
3S* fo 909,
The having mach

be
he
is
distin-
guished.
JvJ
tseh> 956, then will
717,
Not
(
jE$ Aw/o,
259, (Ao) bewildered.
g ^
>
IOSIj
^) himself
11.
ffe â, 122, he boasts,
5t
s>fo" 762,
(ssw)
)
fi5r^ M> 434. therefore

Therefore
/Ejf
$X V2 ? 8
'
J2w
11 13,
he has
shang* 773,
(sheng) holy
the
Tfj
^^
4 6o, merit,
y^
yaw
286, (jen)
man
^\
\$u 717, Not

to?" 1031,
405,
(zf^w)
JQ
**
o
âo' 665, embraces

yz\ 1095, unity,
B
(Chapter
22.)
himself
yfe fhing
he approves,
i8o
LAO-TZE
kit 434, therefore
TAO-TEH-KING.
q
|W
o
jy^
1083, saying,
?
ch'ang
t
27,
he
lasts.
/so* 940, indeed
fu
142,
Forasmuch
gw
{Jiang
78,
(cheng) Truly
'It
ivei 1049, as he will
^p^
ffjj
cliiien 1013, perfected [they will be]
û
717, not
,r 719,
(*?rr)
and
{hang 29,
(tseng) quarrel
j|aj /, 480, return
ku* 434, therefore
^2
the
<^*53>
(tew) tne y [will].
{Hen 897,
I
T
ig
V^
hia? 183, (hsz'a)
j
moh
t
ti\ 879,
603, not
V^' 721,
jiang
616, (neng)
can
^
~B
"y* shih, 768,

11
}>
Chapter 23
25,
with
;*
(
5a
723,
fihi 53> (tew)
him
JS {hang 22,
Jj[|
4ftfc
{hang
29, (tseng) quarrel.

IV.
,#w 227, Emptiness [and]
*ku 432,
w?^ 1059, Non-existence.
Of yore
5^' 817, (shuo) that

ze/^V 1054,
which
:
^H7
I 76
(^
Seldom
was
said
=^ j^w
Jz|
1083, to speak
^#
r
458,
The crooked
to?" 1031, (te)

J
ig
JM
tseh 956, then will be

i
,; 285,
f
)
natural.
ch'iien 1013, perfect,
HS
fiao
683,
155,
whirl-
'che'tf, that
J^
it]
>^
(/*) wind
^/zY 346, by any means
/f\ ,^w 717, not
St
,/*#
227, (As#) [is
a false
&&. {hung 106, (tsung) outlasts
(Chapters 22-23.)
TRANSLITERATION.
fhao
the morning.
ts'u?ig
IOI
32,
1024,
[who] pursues
tseu' 962, {tsou)

%
violent
s^z' 764 (ssz2) business
yii
1 1 24,
rain
3P
&i
g|*
,jy^
1 1
18,
with
lA\ fn 717, not

K
tao" 867, reason,
jf& fhung
t
106, (tsung) outlasts
fhe
38, the one,
p| jih 293, the day.

K
gT tad" 867, a rational
shu
780,
Who
o
'
*
Âe
38,
one
jvei 1047, causes [them]

then, |H* tsz io 34' (^)
' *
Fgl u7ig 933, identifies himself s<

,jv
1 1
^p
?
18,
with
3.
V/z<?
38,
[who
is]
the one
$& /a<?'
867, reason.
tXT
-kit
/'&ft 897, [It
is]
heaven
\W
879, [and] earth.
ts'ung 1024, [Who] pursues shV 764, (ss) business
tE? /V^w
4||j
897,
Heaven
JTp
'yii 1 1 18,
with
tV 879, [and] earth
i
741,
^* 87,
t
(^), virtue,
> ^1> shang
even
~e
fn] |HJ
^/ 38,
fung
the one
938, identifies
self
/R ,^ 7 ?. n ot Wp nang 616, (neng)

1
him-
can be
^P 4>y#
Jr3a
1 1 18,
with
virtue.
/t^chiu o
413, persistent.
^/^ 871, (^)
m| JrA 719,
}j?j
(^rr)
And
less
o
*fi
h wang
2 54>
much
^-
fs'ung
1024,
[Who] pursues
'.fe
shV
t
764, (ss) business

1 1 18,
^p ,^w
.
1 1 18,
for
J
yu
with
h^
Ja.71 286, (jen)
man,
ifc 5^2'/^
769, loss,
38* ^2* *
-
224, indeed
[Used as
"
a query.]
11.
^^* % fhe
38,
the one
jfcfr
ku
434, Therefore
(Chapter
Im H
i
23.)
J?ung
938, identifies himself
182
LAO-TZE
TAO-TEH-KING.
yu
1118, with
769, loss.
y^* shih 769, loss

i
s/jzVz,
/m .yz^
S!$
&>/*,
1093, also
554,
m
t
he enjoys
t'ung 938, [Who] identifies himself yu 1118, with

867, reason,
4H %Q.
^S
teh 872, (^) to obtain

i
<.
c hi 53
0^)
he [does].
tatf'
fez sin'
t
<:A<?
38,
the one,
IR
807,
(kszn) [When] faith
m m m z
m
/f\ ,^w
717, is not
1 014,
tad
867, reason
/sw
yih> 1093, also
sufficient,
W&*
/o^
x
'yen 1082, indeed,
554,
he enjoys
/Ej .yzw 1113, he will receive
teh 872, (te) to obtain
/[>
Â*
53, (tzu)
,^
717, not
he [does].
identi-
Tg szV 807,
(kszn) faith.
fung
(-
938,
18,
[Who]
fies
himself
y#
i
1 1
with
teh 871, (/) virtue,

*""*
fhe
38, the one,
VA* 721,
sAzA, 708,
[>
teh> 871,
(^) virtue
*4
(JtJ
;
Chapter 24
jyz^ 1093, also
**" 836,
22,
SI
loh 554, he enjoys

i
^ chang
k
teli^
872,
(/<?)
to obtain
pi
'^'w 436,
(
Troubles
fihi 53, (?)
he [does].
ngan
623, in merit.
ft fung
938,
[Who]
fies
identi-
x>
himself
^.
Jg?
Pj|j
,>'# 1118,
with
^'2-345,
On
tiptoe
shzh, 769, loss,

Âd? 38, the
fhe
38,
one
one
^N
,^ 7 1 ?. n t
(Chapters 23-24.)
TRANSLITERATION.
Uh
183
JjjT
538, stands.
Jt **'ang 27,
jiT
grows.
5|l
kzv'a' 468,
(che 38,
Being astride
fihH 342, Their [relation]
yii 1118,
one
/K
/f"T
<^# 717, not
^p
with
hing
te^"
207,
(lising) walks.
^j
Hi
o
/ao' 867, Reason,
B
Ejl
1 03 1,
(^w)
self-
^
A
1079, indeed,
1
chieyi' 385,
displaying
p*j yueli^
130,
is
called
5||
<:Ae 38,
one
|&
>'^
12 1, offal
/J>
P/J
û
717, not
is
'e^* 5^2%, 766, of food,
mijig 599,
*
bright.
SI*
Â^*' 101, (tsui) an excres-
tsz" 1031, (^m)
self-
YT
o
^^
zÂ,
hzvoh
zcz*'
i
sence
2 7>
(lising) in the
system
1065, beings
259, (#0) are likely
shi' 762, (ss) asserting

,# 38,
qgft
1|\A
one
/]S ,^w 717, not
S^
A
1063, to detest
ttA chang o
23,
can shine.
self-
^2-"
03 1, (tzu)
-
J2* ,^ 2 53 (tzu) them. o ift ku' 434, Therefore

'
'n?
^g*
3j|K
/"a I22
approving
Jfcf
'j^
tao>
1 1 13,
[who] has
,<:# 38,
one
867, reason
/ 1059, has not
fihe 38, the
one
J/J Jzuyig 460, merit. o
y&
i$ u 7*7* ^ es not
(
JH
^5^" 1031,
self-
ck u
f
5^
~|gl
giving 405, praising

,<:^/ 38,
Hi ^
dwell [rely him], 1079, indeed.

94,
on
one
^>
,^ 717, not
(Chapter
24.)
184
A\ ,i>u
tV 879
'rk' 721,
*pr|
717 not
307, changes.
Qv
o7
11.
Â^w
4-* shih, 768,
47,
(chou)
Everyit
Chapter
25.
^
^T* Jizng
where
207, (hszng)
goes
jY
'zvu 1060,
rf chang
ml VA
t
719, (<?rr)
and
22,
/f\
717, not
846,
[it is]
2&
^fc
siang' 792, Imaging

hiien 231, the mysterious.
$k> fo/'
o
hindered.
PJ
1.
f
'k'o 425, It
can
\A V
is
278, thereby
/fcT
>7^
1 1 13,
There
'tS* zvei 1047,

Jbfyf
become
ztwA, 1065, being
tF /2V/2 897,
f
Jttf
'hzuun 269, containg everything cKang 77, (cheng) com'
the world's
T>
jjr
hicC iS^(ksza)
r
"J sfc
(
pletely.
mu
605, mother.
52V 799, {Jisien) Before
g*
4r* ,*& 897, heaven
.z^w 1060, I
Wt #
<a
Vf\
'
J"
(
7*9. not
879,
and earth
4*fJ <:Az 53,
know
*dp jshang 742, (sheng)

ists.
4
it
ex-
Je fiWi
!
342, its
5S? wA
* As
'fjp,
x
985, (*:A7)
Calm
^Z ming
o
6oo,
name.
(e)
I
179, (As/)
Oh!
^T- tsz" 1032,

//a<?
charac-
528, Incorporeal
terise
^
W
^S
t
<^*
53 \tzu)
it
A* 179, (As/)
Oh
pM
Alone
jw^
1130, [and] call
[it]
tffj&tuhi 921,
X&tao'
767, Reason.
in.
\fffil 53^
*
stands
tm/rA
719, (^rr)
and
(Chapter
fim chHang
25.)
366, Constrained
TRANSLITERATION.
iS
EL
jvei 1047, to
make
^
fh
[it]
to" 839, great.
^2
4?
Pj
m
mz'ng 600, a
name
it
^>îi 4 i,(^)
%
fhi
53. (tzu) for

1
chungio^{tsung)
11 13, there are
(SSZV)
Inthe wor
yw^/?,
130 [I] call
^=3*
^'w
y^ tc
o
839, the great.
ptj S/'# 708,
four
^^ to' W?
839,
The
great
"^^
o
to' 839, greatnesses,
p*| yueh^
1 1 30,
I call
UU
**-p
Irh
719, (^rr)
and
sAz' 764, the evasive.
ivajig 1043, royalty

<chii
jflf s^z' 764,
The
evasive
IS
.
437, dwells
Pj
yueh^
f
130, I call
m ,^V 342, among

.
them
â
o
j?i*f
jy
137, the far.
*
*E5
yifc,
1095, as
one
^<?w
yueh>
1137,
1 1
The
far
,>><?
1082, there.
PJ
30, I call
RT yaw
126, the reverting.

TV
Jaw
jfa
**"'
286, (jen)
123, follows
Man
IV.
#g
[it is
jW
iW "^
o
&w' 434, For
said]
j^fj
879, earth.
o
iao ^67,
*
^ eason
[is] great.
jfy
#' 879, Earth

123, follows
ta 839,
^fc Jte
^F
/^Vw
897,
Heaven
great.
^F
o
fien 897, heaven.

897,
^
jfo
-f*
tcC 839,
[is]
j^F fien
y-g ,/a
Heaven
o
tV 879, Earth
ta 839,
%
123, follows
^
Tjfp
[is] great.
tJj âo' 867, reason. c
zvang
jyz'/^
1043, Royalty
JM
y2j
25.)
ta^' 867,
Reason
1093,
(Â)
[is]
also
/Vt 123, follows
(Chapter
i86
13
$}%
o
tsz" 1031, (tzu) the self
fihung
106,
[in his] all
Jan
285, like.
jeh, 293, (/a) day
l"T Jung
207, (hsing) walks
&
*"
*H 879,
l
Q ^pv ,^w
717, not
rtt 721,
[
,# 515, departs from
-4- s^/ft, 768,
Chapter
26.
,te#'
1030, (tzu) the baggage
waggon,
rfc
j|j*
/ww, 562,
chung*
108,
(tsung) the weighty.
fihang
22,
in.
sui 826, Though
Bj chung'
108, Dignity's
^j*
J
f
ife Â, 871, virtue.
j/zw 1 1 13,
he have
*^ x y un'
fewan
XI 4^ magnificent
chung*
108,
(tsung)
The
474, sights,
heavy
,/*Y 1047, is
*}ph j^w' 1090, he calmly
chHng
407, of the light
|H
#?E?
VA
c
94, sits
TJJpJ
,&aw 317, (&^w) the root.

994, {cJiing)
is
^ ao
3^
fjy tsing* >W*

jjjgj
fl
c
The
quiet
.^TC
/aw
285,
n an l unconcerned manner.
[i
Z/Z
1047,
IV.
/5ao' 954, of the
moving
nai
<fpj
x
613, 215*
How
*
J
[is it
that]
fihiiin 418, the master.
11.
W ^
*
zfaw' 1040, the ten thou-
sand
772, (cheng) chariots
s/jz*
762, (sszi)
[
Sf& shang
/
^V
535
J{
3*j)3
Therefore
27 8, the
.V*
<^ 2
'
53. (s) of,
shang' 773, (slieng)

holy
Jan
286, (y^w)
man
^
tfc
riff
Vww
\rh
87, the
master
719, (^rr) yet
(Chapters 25-26.)
TRANSLITERATION.
|S jvu
have no
I8 7
J^J V 278, as
to
1059,
j|L skan
t
735,(s7ien) his person

is
^ % /**
~TC
o
fitting 407,
8 97>
too light for
f^ cJCeh 42, % tsih, 985

q- shart
rut [and]
(chi) track.
the
e
752,
Good
Ma
183, (Aszfc)
'
g
jfgj
ifjj^
.jyerc
1083, speakers
SflJ fitting 407, being too light,
3Ê zuu 1059, have no

tea
183, (hsia)
0|f
ta?^ 956, then
will
blemish
.fc sA/A, 769,
he lose
(ê)
his vas;
tseh, 959, [and] error.
Ej fiJi'an *o
x
20,
sals
^f
g
j
5âw' 752, Good

c/iz' 338,
&jktsao' ^^
Jflj
954,
being too restless,
counters
te^, 956, then will

t
5H
wu
1059,
have no
counting
slips.
5^ shih
769, he lose
cKtu
%
51, (c/wu)
]jB* ^îftiz 418, mastership [the
ts'eh 960,
rsfcS s/ia?t
f
bamboo
Good
throne].
752,
HH
879,
^/ 676, lockers
'
fo*
"""*
SHE z^w
VA' 721,
i
1059,
have no
4-* shi7i 768,
Chapter
27.
||pj
Jzuuan 472, bolts [and]

chiert 386, keys,
'
J^ te'2%, 987, ^^ fihang 22,

5
J=jf
g^g
o
[m
r/i 719, (<?rr)
and
f* ,i^
'&Yao 374,
Skill's
7 1 ?!
n t
yung'
PJ
o
'k'o 425,
one can
149, function.
{
k az
f
308,
open
[their
locks]
8fe sâw'
^T" ^zVz^
752,
Good
it
*F&
sharC 752, Good

chieh 376, binders
i
207, {hsing) walkers
(Chapters 26-27.)
i88
SEE jjuu
t
1059, have
no
^T ku
4>
434, for
shdng
t
772, (sheng) rope
jE ~,zt>w
*\
f
'
1059, there
is
no
[and]
pTI
yoh
1 1
17, (yiieh) string,
^8z ch i
qjfrj
349, outcast
nf? ,VA 719, (^rr) and
z^ww, 1065, thing,
y^s fu
{
1059, not
'swz' 762, (ss) This
Pj #
f f
425,
one can
loosen [their knots]
gEi
weV
t
1054,
is
called
)
'chie
359,
j||| sih 805, (wsz
concealed
jOT jning 599, enlightenment.

11.
shi 762, (ssw)

y
>
Therefore
W
71
#' 434, Therefore
shang'
Jl
773,
(sheng) the holy
s|; sAaw' 752, the
good
jaw
286, (/<ew) 740,
man
jaw
286, (jen)
38, the one,
man,
^S* chang
always
3b shart
'
752, in goodness
415, saves
5? 'ewe? o j/K ,/w
717, the not752,
wzV
S shart
;
good
il
jaw
'
286
(y*?w)
men
/I
jaw
286, (jen)
man
g^r & w
4ff
434, for
J^
is
,^2 53, (tzu) Of,
.^w
f
l
1059, there
no
Rjjj ,.swz
758,
(ssu)
is
the in-
structor.
WBsch z
71
349, outcast
?> <^ w 7 1 ?* The not-
jaw
o
286 (jen) man.

740,
Sg shan'
752,
good
^m* chang
dbS
Always
/L x y w
286, (,/Vw)
man,
sharf 752, in goodness

/zzV 415, he saves
^^ Vw/ 38,
F=J
the one,
s7ian' 752, the
good
w uh>
1065, things,
yV jaw
(Chapter
27.)
286, (y^w)
man
TRANSLITERATION.
jt chi
{
189
126,
53, {tzii) of,

is
)j/
yw
f
Returning
to
*|
es
fsz' 1027 (fzu)

7 J 7>
the cap-
^|^
o/^7io, simplicity.
ital.
Jfi i$ u
*flf
[Who] not
*&'
484, esteems
jSjt c^-53 [Who] knows

ffi ,*AV 342, bis
chi 342, his
ifjj
<
5 ^' 75 8
ss ^) instructor.
%ti Jiiung 214, (hsiung)
man
Sf\
$u 717 [Who]
not
Vô
^J* sheu
f
fg? ngai'
775,
619, loves
hood, (shou) [and] keeps
-Trf^
,
c^V
342, his
JTT, chH 342, his

JJJjj:
<ts'z'
1033,
(^w) womanhood,
^|=F /s^' 1027, (fzu) capital, o
wei
1047,
becomes
the world's
though Jj|| sui 826,

t
3^/^*897.
^|j /h" 58, intelligent,
Û to'
^fe wz
J=L. s/
839, greatly
589, is bewildered.
*
35jj o
$& ,&7 341,

S t/#
hia
x o / 7 183, (hsia)
f
)
(hsi) valley.
1047,
Being
)
762, (ssw)
This
55/&I.897,
8J ze^V
HP*
1054,
-
is
called
the
P
mz'ao' 592, spirituality.
<k(*
/foV 183, (hsia)
ff& yao' 1077, significant
^%
S^,^V34i,
(^52) valley,
71*}*
cha?ig 740, the eternal
ffig te/* 4 871, (Y) virtue
#' 879,
"7
^ û
fc
717, not
'rA' 721,
&" 515,
departs.
+ sA/A, 768
Chapter
28.
^fu
\
151,
He
reverts
kivei^ 480, [and] returns

,_y#
11
j=T fhang
22,
-3p
(Chapters
18, to [the state of]
27-28.)
190
5.^^1105
E3 ^rh
720, {err)
aninfant
child.
wu
1059,
The un-
chi 393, limited.
AU
JJ*
^ z
4
53
[Who] knows
4*0 chi
x
53,
[Who] knows
c#7
342, his
J^L ch i
t
342, his
l*-f
J>az J06, whiteness,
$t> k y ung
[and]
1146, glory,
755,
fe s/^w
755,
(skou)
2
jfcfc,
s>fow
(shou)
[and]
keeps
keeps
,^V 342,
J93
75kt
his
,^V
342, his
fiei 218, blackness,
Jc./V
i
299,
shame,
*&
o
Tjuei
1047,
becomes
J
z^^V 1047,
becomes
)
3PjS/fe897,
the
3/*897.
'
the
~JT^Vi8 3
JT*
o
syfo'A,
(fefa)
w rld s
}
-|T Met
183,
(Aa)
[world's
767, model.
1047,
897,
)
^t
'ku 453, vale.

1047,
^p
4 z^<?7
Being
the
^ ^2
world
i
'
Being
)
^ A^
-j? *&
5/*897.
s
the
183,
(**&)
model,
"f
igt
$n
fiftj
*** 183, (*)
world s
I
'
5^
s>fo'^ 767,
'w 453, vale,
>S* chanp*J te^

4
740, the eternal

(te)
fhang
740 the eternal
871,
virtue
teh> 871, (te) virtue

f
^
o
2?f=f
,-ito
717. not
(**) is
~JU naz 612, then

faulty.
It*
sfrfeh^ 872,
^sw
jfa
1014, suffices.
151,
Ju
151,
He
reverts
Jm
f^tft
He
>
reverts
Pg|
kzuei, 480, [and] returns
^^^ 4 8o
[ an(i]
returns
3k yu
(
1118, to
^fc
,,y# 1118, to
(Chapter
28.)
TRANSLITERATION
JF|V^'w
7 io
191
simplicity.
JfFi fiu 710, Simplicity

t
**
rh 721
i
lajt
san
t
7 2 4 being scattered,
(/s<?)
-p* shih 768,
Chapter 29
H|j tseh 956,

^*
ze/tfj
he then
will
nt
*kiu 413,
22,
1047,
make
[of usefulness]
.
y= fhang
ich'i'
349, vessels 773,
jvu
1059, Not-
5EJ shang'
(sheng) holy
The
zfeY 1047, doing.

1.
J\.Jan
286, (,/ew)
1
man
|C
JByung
fsiang
1 1
967, (chiang)
[One
to
1149, utilising
'
who]
39, desire
is
going
2*
o
H||
^^jyw'
1^*
53. (tew)
them,
Jftf te
r
te^
956, (tse) then will
# 10 10,
,
(chii) to
take
1= l zf^V 1047, make [them]
Jlt'ien% 97
the
"
K* Aza' 183, (hsia)
)
Tg
kzua?i 472, officers

rfrj
g^ ch'ang
rfjT &w' 434,
27,
[and] chiefs.
'r 719, (^rr)

to
and
jp zfeV 1047,
Therefore
make
j^ta*
w|j
eft/
839, a great
1
o
^**
59, (chih)
administration
z^w 1060,
Wi.ckzen' 385, see
yf\
i>u 717,
does not
3m] x &0
428, injure [cut, hurt]
ffi
,ÂV 342, him
/f^
û
717, not.
4B
p3
o
te, 872, (te)

f
obtain
it
278, that
is all.
5^/^897,
*T^
Aza' 183, [hsia)
The
"
(Chapters 38-29.)
192
n 737> (sken) [is] a di|t& x s h<*
mtfihûi
101,
(tsui) breathe
^S
ch't' 349, vessel.
hzvo* 1065,
some
^/K
$u
717,
Not
can
it
cliiang 366, [are] strong
pf
l5*
&'0 425,
be
^zt/o' 1065,
others
,zt^Y 1047,
made,
JH 511,
[are] weak,
*tf| '_y/ 1079,
indeed.
#zfo' 1065,
?
some
o ^5*
zi/^V
1047,
[Who] makes it,
saz'94i
filled
succeed [are with a cargo]
p2 'die
JjJ
38, the one,
Azô' 1065, others
faV
,c>fo'
648,
mars
it.
W& Jiwui 261,

VJS
succumb [come
out vanquished]
in.
2^
53, (tzu)
sAz' 762, (ssu)

>
Therefore
1**7*.
/fo'#
s
67,
[Who]
one
takes hold
it,
of
r
SEJ shang
773,
(sheng) holy
the
che
38, the
yV
-
./a 286, (y^w)

445,
man
fife
s^'v^ 769, loses
e##
abandons
(shin) pleasures
Jy*
^'
53. {tzu)
it.
i
j^ shdn 738,
K
jW #w'
Wft\
434, Therefore
j^ *ch
Jig*
ii
445,
1
abandons
(shen) extra va gance,
zvuh 1065, of beings

i
shdn
73,
mr
hzvo 259, some

1
^J~
V/*'# 445,
abandons
YT fang
207, (hsing) go on,
^K fa?
cf|
848, indulgence.
&zt>0' 1065,
others
5W2 826, follow,
#' 8 79.
4
Azô' 1065,
some
breathe
rZT saw 723,
Chapter
Dfrf ##' 229, (>s#)
30.
-4-* shift 768,
warmly,
hzvo' 1065, others
^* ckang
t
22,
(Chapters 29-30.)
TRANSLITERATION.
kieri 387,
193
jfe
Be
stingy
chi 392, [and] thorns

i
'ivn 1061, with wars.
ijp jshang 742, (sheng) grow
C/ V 278, [Who]
with
f$5r
,3^
y
1082, there.
ijg too' 867, reason

'ft* so' 1002, assists
*^4 ta
839,
great
(chiiin 419,
war's
/^ Jan 286,
^F
5|l
(
(/b) the people's
i&,
chi 53
'
^^
(hon) sequence
[after]
V/* 87, master,
/#' 175,
che 94, the one,

717, not
h/\i'
692, surely
1 1 13,
/Jv ,^w
/?
>'/^
are
j^
V
x
278, with
[Xt fitting 213 (hsiung) bad
-IB ^ fing
698,
arms
a&
#&#
634, harvests.
ch'iang 366, strengthens
s/zew'
752, (shan)
The good
^C/^897,
T?Aza'i8 3
Jgl
J
jjL
4
,
the
era P ire
-
V/z<? 38,
one
(hsza)
&ayc> 489, [is] resolute
/z7 342,
His
rrrt ,'r/z 719, (<?rr)
and
5/22'
764, (ssw) business
methods tfj^'hao 171, render good [make welcome] fiwan 244, repayment [requital]
11.
^
I/J
V p ^}
:
278, that is all [then he stops]

717,
^w
Not
he
J|fr '* 3*2, dares

;^*
278, thereby
r
$j|j
,s* 758, (ssu)
Rt7 s ioio, (##) to take
^T
Hf
An
%
army's
chi
53, (tew)
H* chHang
366,
by
force.
sw' 817, (shuo) place
SL'kzc'o 489, One should be
^^
/77
[which]
:
resolute,
719, (err)
/z
94,
it
occupies,
V* jjf]) A
and
not
3B| fhifig
403, briars
z^w/z, 1065, (zvu)
(Chapter
30.)
94
LAO-TZE
ching 405, boasting
489, resolute,
TAO-TEH-KING.
gyj w/#*
called
jj&k
%
1054,
is
IpL 'kwo
7fC ,^w 717, un-
ml
/7i
*rk 719, (err) and
jg[
o
tao' 867, reason.
Z/W/^ 1065, (Zf #)
Dot
/[\ ,^w 717, Un-
^ /a,
f
122,
haughty [bragging]
Jg' tao
867, reason
&zfo 489, resolute,
JzL Vsao
953, soon
j-Jij
V^
719, (err) but
P*
278, ends.
^
ffiC
wÂ,
x
1665, (2x/w) not
chiao 368, arrogant

&zt>
SL
fj^t
489, resolute,
(err), but
H 879,
[only
'r 719,
Z!l
5aw
723,
768,
^ 4H ^
/f\
when]
717. not
! s&^,
+yih,
-=
Chapter 31
872, (^)
he can
[it];
1095,
22,
pf
o
V278, avoid
*zf
chang
JS
jmrt
489, resolute,
'^
/r^ 719 (^rr) but
1065, not
1086, Quelling
'wu 1 06 1, war.
^7t zfw^
SS
.ck'iang 366, violent.
^^
in.
fu
142,
Even
'Hg ,^/a
)
351, excellent
|A|
wA
1065,
(^ w Things
&i
o
$ing
698,
arms
[are]
MX
||||
ehwang'
114, flourish
^>
jjjdfe
,^ 717, an unjsiang 792, (hsiayig)

;cfo"
/5^
7ao
956, [and] then
bliss
508, they decay.
J/y
"*
53, (tew)
among
s#r
762, (ss) This
^V
349, tools.
(Chapters 30-31.)
TRANSLITERATION.
wuh^
t
195
717,
1065, (zuu) [all] beings
|\ ,^w
jjj-^p
an un-
kzvo 259, [are] likely
siang
,^2
792, (hsiang) bliss
7g^ zuu
*C.
J_J)
i
1063, to detest
^^
53, (few)
among
C ^n 53 \tzti) them.
y
Sgg. c/fcV 349, tools,
ku
434,
Therefore
^p
PQ jp
jT
136, [and] not
/ft
yiu 1113, [who] has
fihiun 418, a masterly

'fee'
JLe^ too' 867, reason,
1030, (few)
man
^f
'/*<?
38,
the one,
^2
sgg.
**** 53> (tew) his
M^ iP u
?
7*7. not
94,
chT
349, tools.
#w
dwells there [relies
S\\ ,t u
1^1>
[When] not
on them].
W
V^Lteh, 872, (U) he obtains
p* V
#
278, avoiding
[it]
5^
-J*
,^/w
418,
The masterly
jfjff
'
719,
(err)
and [then
Vs^' 1030, (few) philosopher

at
ffl Hi
.yw^
nly] u 1149, he uses
chu 437, while fif

t
home,
mS
fib* 53- ifzu)

in.
them.
R|J tseh 956, then

t
rf*
kwei 484, he esteems

'tso 1002, the left.
Ta
f' ten
^'
^ eace
~tf
y&tan'
853, [and] quietude
J^|
-ES,
^^'
i^H?
t
1149,
698,
While using
arms
ij ,tt/eV 1047,
he makes
[holds]
shang
741, high.
H|J tseh 956, then
filing 771,
Jj^J
(skeng) Victorious [he

is]
jp kwiV
484, he esteems
right.
Vw 719,
t
(<?rr)
but
;j >7w' 1115, the
^
(Chapter
31.)
$u
717, not
JE> ^zng
x
6g8,
}-Arms [are]
che 38,
)
p^ W/ 586,
enjoys
[it]
tjK \r 719, (err) and
"
196
x
mei
[who] enjoys
** t a
gj=4
586,
53'
2| sfo'
'
764, (ssu) affairs
J2, ^*
(^*)
victory]
4*3 shang* 741, we honor

yp Vso 1002, the
left.
che 38, the one
_& J&
s^*' 762, (ssw) this [means]

554, [he] likes
|X| Jiiung
213,
(hsiung)
In
un propitious
Ul^'
sfo*' 764, (ssw) affairs
^K&shah^
731, {sah) to kill
'fgj
shang' 741, we honor

the right.
y^
/a
286, (/^w) people.
yfc* yiu' 11 15,
"jf? ,/# 142,
Now
[when] one
likes
.^Vtfw 689,
The
assistant
ffifif
554,
(ckzang) ^p fsiang 967,
army
s/zaA, 731, (sa/z) to kill
Jp[
fihiiin 419, leader
y^ Jan
286, (^Vw) people,
^J
^
,## 437, sits
V#<? 38, the one,

||IJ tseh, 956,
r
f^
^50 1002, to the

f
left.
then he will
shang
741,
The
superior
y4\
PJ"
j)u 717, not
SflF^V.967.
(Chiiln
#o
425,
be able
J army leader <**V)J 419,

sits
J^-7 278, thereby
JgJ ,c# 437,
^g. Â,
Jpx chV
872, (U) to obtain

61, his
fa yzu'
1 1 15,
to the right.
wishes
g
the
ym
,<;#
1083,
[This]
means
*~j>
+
(
[that]
yil
in8,
in
437, occupying
3^/ft897.
-fhia>
^^
iS 3
(hsza)
em Pire
_Q 'shang 741,
^Sjshi
0
Jîj
1
a superior
765, position
V 279, [a final particle]
/s^
7
t
956, then
J^Jt
-|> xcA
278, according to
391, In propitious
(Chapter
^
31.)
sang
725, the funeral
Transliteration.
Sfi
l
197
U 520,
ceremony
shing' 773, Of holiness
\&
~j?
'ch'u 94, is
managed
it.
fS
/^
871, the virtue.
chi
1.
53, (tzu)
o
2&Q sâA, 731, (sah) The killT5*. in
Jg
g
/ao' 867, Reason,
J{
5?5r
Jan
286, (y<fw) of people

108, (tsung) multi-
Ypj
chang 740,
1057,
in its eternal
aspect,
is
^
4
Jj^f
^tc^tt
change
'to
un-
tudes, 909,
many
f-y
mi?ig 600, nameable.

f
~o
pui
278, with
3Jp,^ w 710, Simplicity

JgSj 826, (shut)
though
.0*7 668, sorrow
y^jT
.wâz 619, [and] lamentations
/J>
.
's/ao 795, (shiao) insignificant,
ch i
'
396,
[we ought
y^
to]
fien 897,
J
the
weep
/ha' 183, (hsia)

717, not
w
J
âw'
K
/J> ,^w
45,
[When] In war
Sfr
r
^w 312,
dares to
(ch'eri)
[it].
shang
771, (skeng) a victor
pp d'aw
LI V 278,
JJg|
t
according to
725, the funeral
20,
subjec
/?*?Jieu 174, (0 w) Princes
sang
ITT
7z 520,
wang
1043, [and] kings

(y<^) if
ceremony
^ ?o^
ijg
296,
V#w
94,
must be treated
T^jj
nang
f
616, (neng) they
can
it,
*2l .^"
53. (tzu) he.
^3p s#*w o
755, (shou) keep

1040,
tf
879,
1Se zt^'
m
^/
the ten thou-
sand
TZT ,saw 723
fl$1
wuh,
1065, (zf w) things
!"
S^fcfc,
768,
Chapter
32.
i||jp
'r^'
721
22,
jtsiang 967, (chiang) are going

/5^"
103 1,
695, to
(^w) of themselves
-j|j^
fhang
|f ,^'w
(Chapter 31-32.)
pay homage.
198
LAO-TZE
Heaven
TAO-TEH-KING.
y^ fieri
^jl
/fcH
ti
%
897,
j^Ju
:
i4 2
tn ^n
879, [and] earth
/Fhy
mu4|2f
1093, in turn
967, (chiang)
is
IW
siang
217,

'
/szaw^
1^'
one
going
*g* ho
JL^
IjjF
,2
combined,
|K*
53. (tzu) to
56,
know
278, thereby
VA/
where
to stop.
chiang* 364, drop

310, sweet
4trj
fhi
x
53, (tew)
Knowing
TT ,kw
(fg. o
Jp
chi 56, where to stop
/a' 557,
dew.
^f^8i 7 ,( S;^)) istherea

J^V2 7
/J\
son
8,
jJq
Jj^j.
"*/# 597,
The people
will
why
wo' 603,
53'
have none
,j^w 717,
there
is
no
j21 ^*
(^^) as their
/Q
ia ^ ^4 6 ân ger.
^j*
o
ling' 546,
commanders,
fjQ Irh 719 (err) but
Wsffi*
681,
To
illustrate
4
gt>
tsz"
1 03 1,
(sr)
of themselves
will
|ô*
867,
>
JS^ ,A## w
418,
they
be
righteous.
^
^jfc*
Reason'*
^/ 53,
(tzu)
yfeltsai' 941, being

rt U
5^2 761,
{ssic)
[When]
first
at
/zWz 897,
/zz'a'
j&ljc/h'' 59, creating order
*TCf
183, (hsia)
1 1
in the universe
/Q* yiu 1113, *~*

x
[it
becomes]
the
%!& y iu
t
12,
resembles
* jning 600,
I
)
nameable.
Iff chzu'an 119, rivers

>5*>
Sj^jning
*~^
6oo,
[When]
the
^
,*:&
453, [and] streams

53, (tew) [in their rela-
nameable
*J*
tion]
also /Jfiyi* 1093,
^Pfcchi' 339, already
jfr&^
IIlS
'
to
^'yiu
1 1 13,
exists
Jt* fihiang
(Chapter
32.)
362, great rivers
TRANSLITERATION.
'hat 160, [and] the oceans,
199
&
KK
tsz" 1031, {tzu) Himself
HT yi
x
1079, indeed.
jshdng 771, [she.ig) [who] conquers *chd 38, the one
.^'
chHang
53
366,
is
mighty.
ff|
879,
san
t
723,
>
5cD <^"
Chapter
~,
33.
[Who] knows
-^*s?iih 768,
"^C
fl
fcw 1014, *' contentment

the one
san
Â<? 38,
723,
22,
je chang
^
discriminate
2{j|
*V
148, is rich.
11.
^
tfii
^>zV' 688,
To
cKiang
366,
[Who] dares
Â, 871,
virtue.
fT* hing
5|l
'cfc*
207,
(hsing) to act
[move]
1.
38, the
one
Mtt chi
t
53,
[Who] knows
/=}
'yiu
1 1 13,
has
f
~=|
jkfl
./a 286, (Jen) others

38, the one,
chV
o
61, will.
VA^
^\ û
^fc
717,
Not
[who] loses
^2"
58, is intelligent.
5pi
taz" 1031, (tzu) Himself
53,
sfo'/*,
769,
Ji,
Jyf
,cAV 342, his

sz^'
ATI fJd
[who] knows
817, (shuo) position
~S
f|B
'che 38, the
one
^||
V/z<? 38,
the one,
lasts.
mzng
{
599,
is
enlightened.
o
B#& shdng
771, (sheng)
(/.e/z)
ffi^chiu 413,
[Who]
in.
conquers
Ji Jan
286,
others
2?P
hfir*
'ss'
836, (ss#)
[Who]
dies
~gr 'che 38, the one.
VA
719 (^rr) yet
^ST
"^ft
'.yzw 1 1 13,
has
VK
1*~*
,/w 717, not
536, force
jvang
1044, perishes
(Chapters 32-33.)
200
5|l che
x
fc shdng 742, (sheng)
t
38, the
one
living,
\sheu' 757, (shou) is long lived [immortal]. *
Ifi!
/r
,,M
719, (err) yet
yfî ,^# 717, not

fe!sr' 4
*pL
rz'
879,
1033, (tew)
it refuses [them].
--^ ,san 723,

-j-* &%, 768,
Chapter
34.
TfJ fiung
x
(
460, Merit
77, (cheng)
it
|#}
**
836,
ch'ang
ac-
/&
jl*
chanff 22,
/[>>
quires,
,^w 717, [but] not

4
i jan
289, Trust
its
W-t ^-*
perfection.
Jftinff 600, the
name
takes.
^
Jill
chHnff 77, in
'jyzw
1113,
[it]
ngai' 619,
*4^* ta* 839,
'
It
loves
The
great
'yang
1072,
[and]
ishes
nour-
tao 867 reason

is
w&ri
1040,
the ten thou-
sand
$Tf fan' 128,
all-pervading
)
wuh^
ffFj
1065, (z^w) things,
*X A/
Jfc
179, (/foz
Oh
VA
719, (*?rr) yet

7 1 ?, not
.fiAV 342, It
f f
J$> it"
pT & o
425, can [be]

left
^S
on
the
z#" 1047, act as
yfc 7s0 1002, on the
^f V/*w 87, [their] owner.
j? yiu'
*i&jjf
1115,
1040,
[and]
ya* cha?tg
i
<H wan' ^*
'
740,
Always
has no
right
the ten thou-
ffifc
ww^
sand 1065, (wu) things
zt>w 1059, it
4jjtyu>
1 1 39,
desires.
*j3p 5^'' 761, (ssu) relying on
fjT
'h'o 425, It
can be
^
lil
,*A* 53. (tzu)
it,
jning
600,
named
278, thereby
^p ,>>#
(Chapters 33-34-)
1 1 18,
with
TRANSLITERATION.
/l>
'"**
20I
(cheng) accomplish
his
'szaoygs, (hsiao) the small.

1040,
"**
Ity
chdng
77,
Eg w&rt
The
(zc/#)
ten thou-
j^^'342,
^J*
sand
things
/a' 839. greatness.
&yf\ivuh> 1065,
*gj& kzve'z] 480, return
^=k.
_
yen
1082, thereto.
o
Yet
epj
&**
879,
hfrj '^rfc 719, (^rr)
4-
,sa 723,
shih, 768,
f
,/Jn ,_^w 717, not
Chapter 35
fahwei
^f>
1047,
87,
it
acts as
jF
T
z^w 1060,
22,
V^w
[their]
owner
^ fhang
'
PJ
'k'o 425, It
can be
42
rning 600,
A
named
2 $k
7<aw 287. Benevolence
^/j, 871, virtue.
IS
7^
zc/V
1047, as
2fa'
839, the great.
5gfr chih, 67,

in.
[Who]
takes hold
4^
to' 839, the great
sM
762, (ssu)
>
;3j sz'ang' 792, (hszang) form
Therefore
3?
3!jB
*"**
/' 897,
(
the
shang
773,
^ Jan
^N
(sheng) holy
the
f^
'
/ a' 183, (7*sza)
world
)
286,
(>) man
<wa?ig 1044, goes [to him].

to the
'J-1*
$& {hung
106,
(ta*^) end
fc
j^jj
^^ I044
[It]
goes
,^ 717, not
x
r^
7IQi
(^ rr)
anci
^ ^
j|j3
zt*?7
1047, acts as
/ $u
x
717, not
161,
is
^'
%
8 39. the great.

434, Therefore
f? Aaz
'
injured.
gjr ku
t
,â
A
620,
Contentment
a^
616, (neng) he can

(Chapters
2p
^V^* 701, peace,
34-35.)
202
^/W
848, rest [is there].
/j>J
,^# 717, not

1 01 4, is
JR /s
11.
enough
to
pn wan 104 1,
$ti&ld 554,
(z&^w) be
heard
Music
o
jfl yung'
1
149,
The
use
jffi^yu 1125, and
<^. fhi 53
r/i 720, (err) dainties
(te#) of
it
/p
f
^w
717, not
'ffij
it*
.
kzv o 490, the passing
Pj
k'o" 429,
x
'k'o 425,
can be
Z^
people
ch*
%
339 exhausted
tp chi
56, (tzu)
make
)
>
stop.
JW ta0
86 7>
^
1
G
y/jSj
Reason's
,** 53. (***)
"^
t
san
i
J-R f^ a 98, going out of
723, 768,
&^
"
331, (kou), the

is
mouth
4- shth
[-
Chapter 36
~^*
ian ^53, [how]
A
/w/z,
562,
insipid.
SE
j+
$J
^w
224,
Oh!
ju
fihCLJlg 22,
,dfcV 342, it
1059, has
no
^
looked at
z/^ 1050,
The
secret's
HH ming
599, explanation.
iv ei 1053, taste.
|H &/' 763, (ss) [When]

~fr
<chi 53, (sr) it
fsiang
^J^^//'
11
967, (chiang)
[That
going
which]
is
37, to desire [viz., to
have the tendency]
yj> i* w
jfrL
7*7.
n ot
is
hih, 203, (As/) to contract
/sw
1014,
enough
be precious.
jy* fhi 53, (te)
itself,
o
EjJ chtert 385, to
it/\P'' 692, surely

fjSJ
o
|jfik!
t
fzng go6, [When] listened

53, (tzu) to
it,
ku' 435, assuredly
J^
,c>fo'
HM
(chang
22,
has extended
(Chapters 35-36.)
TRANSLITERATION.
~jf
k
203
53. (tzu) itself.
chi 53, (tzu)
itself.
2*
^"
*W
ffifc
Jtsiang 967, (chiang) [That which] is going

1137, to desire
295, (je) to
s/zz' 762, (ssu)
$fr yu"
M&jo/ii
J
This
weaken
g@
z//2*'
1054,
is
called
secret's
ô
<:/zz
(
53
(tzu) itself,
^^'1050, the
tyfafV
692, surely
pH ming
HE.
599, explanation.
jpl &#' 435, assuredly
^^ 294,
t
(7b w)
(/<?)
The
weak
tender
the
73$ chHangitt, [has]strength1m^
SSjoh
jro*
(
295,
[and]
ened
i
J21
2'
53'
(^^)
itself.
shang
771,
(sheng) constiff
Kr tsiang 967,
k
which]
jy#' 1 137, to
{chiang) [That is going
PlJIJ
a^ 318,
the
desire
732 ch'icmg
366,
[and]
strong.
the
j^ feV
^f
138, to ruin
53, (tzu) itself,
phi
o
p|
jy#
1 1
19,
[As] the fish
lC^jfo'' 692,
surely
7fc
ii>
u 7 J 7 not
425, should
njjt kit
435, assuredly
205,
(hsi?ig)
pT
has
<9
Jm ^z^'
^/*
<:>fo'
(
BB*
^P-
raised
53, (tzu) itself.
/'o 914,. escape

,jy^ 1
1
o
Jtsiang 967, (chiang) [That which] is going $f*yu' 1 137, to intend
18,
from
vBH ^yuen, 1131 the deep,

o
11 Awo
<
491.
[ao] the
'
fS?/0
^/*
9 X 3> to -deprive
53, (tzu) itself.
j^
3c||
,.; 53,
&*'
(^)
r mpire
,>fo'
521,
sharp
o
lj/\J>i' 692, surely
&z*'
Jjjj[[
SSL
c^V
349, tools
q
435, assuredly
^\
endowed
(Chapter
,i^ 7 J 7 Q ot
JBI
'jzV
1125,
[it
has]
^jT
36.)
&V
425, should
204
LJ
i 278,
thereby
^Hp \sA^w
be shown
the peovfij\
755, (sôw) keep 1040,
[it]
yxt shi'
/I
763, (ssu)
zt^w'
the ten thou-
sand
./<z 286, {Jen) to A
zvuh, 1065, (zuu) things
pie.
i|9k Jtsiang 967, (chiang) will
@|
_
ft*'
879, 723,
B
o
[>
tez"
'
1 03 1,
(tew) of
them-
selves
-4
san
rG ^ wa
Chapter
37.
2 4> reform.
$fo%, 768,
tsHh, 987,
ûK hwa'
\rh
fl"j]
240, [If] reformed.
719, (*rr) yet

37,
Jfi
jy
4Jjfc
chang
22,
ffVyii
90' yp o
11
they
may
desire
1005, to
1060, I
stir.
zf^V 1047, Administering
pj x z^w
?f
jj& ching' 76, the government.
fsiang
967, (chiang) will
&! tM'
|| too' 867, Reason
17,
pacify
Jv^
,**"
53, (tea?)
them
43* chang
jjffi
A
740, is always
zt/w.io59,
non-
JJ
278,
by
apt
^S* o
jifrt
^w
1059, the un600,
jjue'i
1047, action,
S&L
y
ming
nameable
rk
719, (^rr)
and
J^
4ffi jjuu 1059, nothing
J/T^
<chi 53, (tew) its
jfcK ^jfu 710, simplicity.
,^
717, [remains] un-
wei
heu
1047, done.
174, (Aow) Princes
wu
1059,
The unnameable
IC
zvang
t
1043,
[and]
kings
*4?*
ming
/^* 53
f
600,
i ts
1
^J!=[joh 296,
(jfe) if
v^
og
nang
616, (neng) they can
4c[> ,^
710, simplicity
(Chapters 36-37.)
TRANSLITERATION.
yz 1093, in turn
t
205
/J\\
1.
tsiang 967, [Chiang)
will
J^'shang 741,
T^teh,
|\ ,^w
Superior
[afford]
JJu7i7,
not
871, (2^) virtue 717, is un-
^Jjr*jy^' 1 137, to desire [to lust]
yfc
ii>
u 7*7* [There being] no

1
^teh,
871,
(te)
virtue.
4&&%yi?
137, desire,
S^z' 762 (SS#)

>
Therefore
t\\ i 278, thereby
g|3 tsing'
"fe "3F /Vew
994, (ching) there

rest.
is
/hT
<flpi
^w
Â
1 1 13, it
has
virtue.
^V
897,
[Then]
the
871
(/<?)
I
)
*TE^ >foV 183, (hsia)
world
p
4^5
,/K
^za' 183, (hsia) Inferior

zVz, 871 (te) virtue
,j$# 717.
fsiang
I^t tasr"
967, (chiang) will

(tzu)
1 03 1,
be
not
self-
's?? ^Vz^'
Mi
905
(che?ig)
enrap-
^y^shih^
769, loses
tured.
4Mteh
871, (^) virtue,

'
sfo'
762 (55^)
V
N hia
183' (hsia) the latter

part.
$V
o
therefore
27 8,
it
jga ^V<ew 690,
Slfe'zuu 1059,
has no
virtue.
f^teh
871
(/)
|&
ft"
879.
t*

871, (/*) virtue
,5aw 723,
|>
01 feA,
Chapter
3
38.
4*5^7^768,
ft â/t 647,
4
4lJ ,/ 1059, is
non-
^3) x zfe7 1047, action.
-^^ fhang
22,
Wn
\rA
719, (^rr)
it
And
/m' 566, a discussion
^]l zcz* 1059,
has not
/^
871, of virtue.
Jj!l
278, thereby
(Chapters 37-38.)
206
^3L jvei
1047, pretensions.
183, (hsia) Inferior
y=
o
I-*
w//& 1047, pretensions.
â'
i

520, propriety
i^teh
871,
(te)
virtue
jjrfi '&"
IK jjuei 1047,
is
acting
itself,
pv wei
1047, is acting
itself
21 ^
4
2'
53
(^^)
^^
ml
.fc^
cki 53, (?)
Tm
\rh 719, (^rr) and

1 1 13,
\rh 719,
(*?rr)
but
/ti 'yiu
has
mo
603,
when no one
it
LJ[ V 278, thereby
!v*
,<:Ae
53, (tew) to
7| zWz 1047, pretensions.

t
BPt yzng
(
1106, responds.
(te*)
a
%
f*L
shang
741, Superior
j|lj
^/*, 956,
Then
'1^
^'^ 287, (y<e) benevolence

A
Jp| ,Jang
^=f ^s"
tnj
290,
it
stretches
its
a
"vj*
/A" 1047,
is
acting
678, ($ei)
(err)
arm
^' 53i
A
(tew) itself
V^ 719,
and
'
jfjl
rA
719, (<?rr) but
yj Jang
291, (jeng) enforces

(tzu)
it.
DÊ
^w
1059, not
^^ ,^' 53.
fc^r
JLI V 278, thereby
in
ku
434, Therefore
769,
t| wi
1047, pretends.
fc
11.
s^/yfc,
when one
loses
U
gs
'**'

g*
|j
[jus-
tao>
867, reason
719, (err)
280, righteousness
Wl
/M
'
r#
and
tice]
t
4Sj
~J*
ze//i
1047,
is
acting
E?
A^w' 175 (hou) then [there

is]
^/ 53,
(tew) itself
[Trj ',r^
719, (*rr) but

1 1 13,
-ma o gt
teh, 871, (/) virtue.

sfoVz, 769,
One
loses
^|f
J!)
^z'w
has
|I
teh, 871, (#) virtue,
278, thereby
f
hVj \rh 719, (*rr) and

Chapter
38.)
TRANSLITERATION.
V^heu'
175, (hou) then [there
gHfe
207
shih 770, knowledge

x
f
^
<5
Jan
287,
(Jen) benevolence.
~% che
38, that [is]
*q
Jfcshih^ 769, One loses
?& tao'
867, reason
its
\*
L k
(jen) benevoan 287, (Jen) Jdn j

lence
719, (<?rr)
Fm V^
lp
^ J^ ^
.
cki 53, (tzu) in
and
hwa
\rh
239, [mere] flower.
heu' 175, (Aow) then [there

is]
ml
^ gz
719, (^rr)
and
280, righteousness.
raft ^yii 1 120,
ignorance
its
o y*shih 769, One loses

)
^f
fj
chi 53, (tzu) in
ff^^' 280, righteousness

'
sM 761,
(ssu) beginning.
Jjj[J
719, (^rr)
and
ski' 762,
(s^)
>
lp ^w'
l
175, (Aow) then [there
Therefore
J[^V 27 8,
JJ|J|
li 520,
propriety.
IV.
^^ to'
cii ,/w
839, a great
rfci 'y^w 142,
Now
^f-* ckang' 25, large
wM U 520,
X
propriety's
^V
142, organiser [man of affairs]
5?
Efr
V#<? 38, things [are]
m
J^
A\
'ck'u 94, dwells
ckung
106, (tsung) loyalty
fkH 342,
in its
f=^
sin' 807, (hsin) [and] faith
/^w' 176 (hou) solidity

^>u 717, [and] not
~J*
ckt 53, (tzu) in their

705, attenuation
(^rr)
5fS i^'
h|
(dm 437, abides

,A7 342, in
its
VA 719,
lzvan '
and
E3U
57> disorder
<M&
o
J"j$g
^<?' 705, externality.
VA w
f
94,
He
dwells
^
R|j
sheu 756,
.
(shou) begin
nin S
;
H*_
,^V
342, in its
tshen 98 1 (chien) premature

(Chapter
^g? shih,
38.
769, fruit,
208
LAO-TZE
TAO-TEH-KJNG.
11.
J\
7pEy
fu
717, not
jjfr
/V^w
897,
Heaven
cku 437, abides
l^teh,
TT
872, (**) attained
,c^V 342, in
its
JL^
fji]
j/2*,
1095, unity,
3p| hzua
o
239, flower.
278, thereby
it is
H5C ^ w
f
'
434' Therefore
^{j ^'# 445, he avoids
/?*- 995, (ckz'ng)

clear.
^
Tft* jM
f/t 674,
, ,
the latter,
^
-.1
o
**
879,
872
Earth
>
tsii 1010,
(^ ii) and choses

,
'tf^ r "
^^1
(^) attained
jtfc
^^'
I0 34> (^) the former.
yz\ 1095, unity,
\A V 278,
thereby
it is
**
^Sx&jiing 637, _ o
879,
723,
fljljj
peaceful.
^ha 71
737 (shen) Spirit

>
-#"
san
jj&.teh, 872, (#) attained

}>
s/zz'/^
768,
Chapter
39.
yz\ 1095, unity,
tJ
278, thereby
543,
it is
Hi^
{hang
22,
|g ///^ o
mental.
î
1
ku
453, Valleys
(/)
JgJ
/a^
123,
Law's
5M teh, 872,
attained
jfc 'fan 655, root.
yz\ 1095, unity,
IM V 278,
thereby
1
^
1=1
802, (As*)
,yzng
106, they are filled
Of
old
15 2x^72'
^3:
1040,
The
ten thou-
sand
Â
F*
872,
j*"*
those who attained 1095, unity

(ti)
u#h zuuhi
1065, (z^w) things

(ti)
ifM^ 872,
attained
'eke 38, the
ones [are]
yi\ 1095, unity,
(Chapters 38-39.)
TRANSLITERATION.
H
x
209
!]
278, thereby
742,
jjfl**
fJIFc
879, Earth,
it
k sKang
o
\
(sheng) they
^7/ 1059, were

r
not
heu
174,
have life, (hou) Princes
JW
^pg>
f 278,
thereby
637, steady,
967,
jP
^M;
ivang
1043, [and] kings
ning
teh, 872, (^) attained
fisiang
(chiazig)
it
yz\
o
1095, unity,
JpT
k'ilug 422,
i2i,
would presumably
JJ
V
t
278, thereby
&" ,/a
break down.
(she?i) Spirits
^5
*" 1047, they

f
become
the . world's
jfjra
^/za^ 737,
^P / zVw
Tp
o
*ffi ,<:AV
897,
I
(Aj-z'a
I
5B
ww
1059, are they not
K* Aza' 183,
JL/ V 278, thereby

ard.
chang'
75, (cheng) stand-
342,
58.
That which
produces
^g H? o
l
543, mental,
'Sfochr
tsiang 967, (chiang) they would '&'#;?- 422, presumably J[(t

[
/zzV/z,
^< chi 53.
('*)
it
195, (hsieh) give out
O'z, 1095, [is] unity,

r
4&*,"ku 453, Valleys,
Hi
>'^ 1079,
indeed.
3|E
iv'w
1059,
were they not
/^ V 278, thereby
'HF / zV?z
897,
Heaven,
were
it
ying
106, filled,
Slit ,w/ 1059,
not
tsiang
967, {chiang) they
VA
o
'i
278, thereby
*j& 'k'iing 422,
would presumably
3j{| fs'ing 995, (ckzng) clear,
chieh 378, be exhausted.

t
HS J: siang
967,
(chiang)
it
o/'
zi/w/z,
1040,
The
ten thou-
j^ 'k'ung 422,
would presumably
sand
1065, (zc/a) things
ZjAlieh^ 531, crack.

(Chapter
Qgfcjvu 1059, were they not

39.)
2IO
LAO-TZE
TAO-TEH-KING.
Ivl Y278, thereby
J^ V 278,
K
ing
life,
t
upon
Zfc
shang
742,
(sheng) hav-
hia" 183, (hsia) the low

w/// 1047,
itsiang 967, (chiang) they

'k'ilng 422,
have
[their]
j^J
would presumably
chi 336,
founda-
o
mieh^ 593, be exterminated
[as
tion.
Xshi*
762, (ssw)
8,
by
fire]
>
Therefore
V^w
174, (Aowj Princes
P
SHE
A
zvang
1043, [and] kings
J^V2 7 ^w
4
174, (^>w) Princes
ze/# 1059,
were they not
^fc jjuang 1043, [and] kings
\A
TC
^"o
Jifrt
278, thereby
75,
EJ
gpf
/.sz" 1 03 1,
(fzu) themselves
chang'
(cheng) the standard, ',rA 719, (^rr) but

484, esteemed themselves
[their] high,
//&' 1054, call
3Hf feu
431, orphans,
"^
*^* kweV
fg^ '&zâ 467, widowers,
JSj ,âo 324,
A^\ ,fu 717, [and] untgi*

f
tsiang 967, (chiang) they

*J*J
jj|jjC
453, worthies.
%
'k'iing 422,
<:##'
would presumably
]H*
j=|l
*ts'z
1034,
(tzu)
[Is]
this
[because]
446, fall.
fhH
342, they
L7- V 278, from

IV.
tsiert 979, (chieri) the
jffr &^' 434,
Therefore
fii
*||r
kiveV 484, the noble
^
f
commoners
1047. take
655, (fen) their root?
DJ V 278, from
tsieri 979, (ckten) the
zfe?7
2J i*
fl|5
,^' I0 78, (yeh) [query]

,./%'
commoners
HE 3
136, [Is
it]
not so
1047, take
^^
~*o J=*
t
{
#w
224, [query]
655,
324,
(fen)
root.
[their]
jfcfr
kao
The
high
(Chapter
&w' 434, Therefore
39.)
TRANSLITERATION.
chV
58, (chih) let
211
|^W
j^ ^
^fift
867,
53.
)
>
reason's
'sku 777, (su) go to pieces
C^w)
ck e
39,
a carriage [wheel],
it is
/w^' 932, motion.

2 95'
iJffi
iv u 1059,
no [longer]
IBI./^
0*0 Weakness
jM
_
,cAV
39,
a carriage [wheel].
o yj\ ,^w
ffl^yu'
^
^*
*ch 38, that [is]

867,
j-
717, [Unities] do not

1 1 37.
^g ta&
reason's
desire
,^*53.
1
(**)
3^
/' 563, to
be respected,
EH yung*
149, function.
j /w' 563, [and] respected
11.
$0
^P
i/ 8 2 97. like
jy#' 1 1 38,
y? /7*
j$l^"
897,
Heaven,
gem
let
879, [and] earth
$2S^' 55 3 to be
>
down
down
JgLtvdrt 1040, [and] the ten thousand

\iuuh> 1065, (z^w) things
&8pl
553
an d]
et
fc ^shang '_,
/j 5^'^
766, a stone.
742,
(sheng) are
produced
^Jr,.y#
1 1
18,
from
7B' ytu
f
1113, existence,
1 1 13,
tV 879,
|7CJ sz" 836,
^3
'^/w
existence
^p shang 742,
k
(sheng)
is
produced
Chapter
40.
~F
,;y# 1 1 18,
from
-J*
sA/^, 768,
^H
fhang
ww
1059, non-existence.
22,
= 'k'ii
445, Avoiding
1
j^ yung'
Jyflfan
149, function.
126,
Returning
5|?
V/**' 38,
that [is]
(Chapters 39-40.)
212
f|
|jg
&
879,
pT hid
183, (Jisia)
An
inferior
SZ" 836,
\
f^s/te' 762, (ss) scholar
JL*shih, 768,
Chapter
41.
BJl ,^w 1041, (zt^w) listening
mmyzk
~fe>
1095,
22,
i^tao'
o
869, reason
jchang
y^ta
839, greatly 795, (hsiao) ridicules
S 5/ao'
py
fung
**'
933, Identity
fi
2l^'53
(^)
[If]
it.
281,
and non-identity.
^
52
,j 717.
not
szao' 795, (hsiao)

i^
he
ridi
l'shang 741,
superior
I^s^z'
t
^\
762, (ss) scholar
717,
1 01 4,
[it
culed [it], will] not
JjLjsu
could
wdn
1041, (zt>w) listening

to [or,
hearing of]
too' 867, reason.
J^ V 278,
T= jju ei
thus
1047, to
be regarded as
chHn
402,
he
is
strenuous
ig la<?'
jTFfrA 719,
(err)
869, reason.
11.
and
pracjjj^r
^yjting
207,
(hsing)
it.
&w' 434, Therefore
jChi 53, (tew)

105,
\chierf 386,
who
builds
(tsung) average t-*sA&' 762, (ssu) scholar
X&fihung
An
^^
1083,
38, the
words
one
pg' V>&<?
o
^3
o
zâ
1 04 1,
(z^^w) listening
/o ^w
f
1113, says
53 \tzt\ that
i||7a0' 867, reason,
"2. .^*
o
296, (y?)
y^joh,
sometimes
jning PB -^
i^f
*
'
599>
Those
enlight-
ened
^fi ts'un 1020, keeps,
ao ^9'
^ reason
(7V?)
~p? 7bA,
~^~*
296, (j&
sometimes
[it].
-^^joh, 296,
resemble
zuang
1044, loses
jfcfcraeV 587, the dark.

41.)
(Chapter
TRANSLITERATION.
213
875, (fou) the remiss
life
^zV
1
99
cfa'n )
Those advanced
^gjf
feu
2ej /ao 869, in reason
^p=f chih^ 68,
Simple
jSjoh
I
296, (ye) resemble
g|
^jfy
itfc
(ching 73, chastity
fu\ 926, the retreating.

i 276,
70^
'
296, (je) resembles
J"
The
straight
>'# 1123, the
changing [the
fickle].
o
'
tao' 869, in reason
Hh
/7
Sffi
to* 839,
The
greatest
j=Joh 296, (7V) resemble

i
./<?" 132,
square
dpi /^V
o
t*
512, the rugged.
<x^ 1059, has no

1 1 19,
'shang
i
741,
The high
Kp| ^
o
corner. greatest
^^teh
871, (/) in virtue
4^
to'
839
The
^Zjok^
<**ku
o
296,
(/<e)
resemble
^
JK5
chH' 349, vessel
'â
1038, not yet

77,
is
453, a valley.
-t-
/a' 839,
The
M^
perfect
cliang
to' 839,
(clieng) completed.
greatest
"^
[^-f j#o'
The
706, in whiteness
^j
^J^v/o/e, 296, (7V) are likely
,3'z'w 1
100,
sound
)
JSgg
/V
^j^
299, to
,/^z
176, (/e^/
is
void
of
be put
to
shame.
jgf filing
o
fcfc
771,
(she?ig)
'kzuang 478, The broadest

871, (/) in virtue
o
*jfl
speech [voice, harmony]

â' 839,
The
greatest
Spfe^
70^
296, (7V) resemble

717, the not-
^^
jK
siang' 792, (hszafig) form
9H- ,zfw 1059, has no
^> u
{
hing
206, (hszng) shape.

in.
t? fsu 1014,
sufficient.
jH
*^**
ffit
chiert
te/z,
386,
Firmly established
j|e}
/ao' 867,
'_yz72
Reason
871, (*) virtue
R=S
103,
when
[is]
hidden,
4=1
/o/z, 296, (7V)
resembles
(Chapter
An
41.)
/# 1059,
not having
214
ruing 600, name.
^-fc
k
A?
o
shang
742,
Hk fu
vMi
f
(sheng) produces
142,
However
it is
*
o
,5aw 723, trinity.

,5aw 723, Trinity
zvei 1052,
exactly
^k
'fS
tao>
867, reason [that]
p shang
t
2ife sJian' 752, can

to*' 845, give
YsY<?
^^
Jg'
z&yzw'
(sheng) produces 1040, the ten thou742,
sand
4&t
o
zf
#^
1065, (zf w) things.
R
fcfc
974 (ch'ieh) and

77,
iHf z^wz' 1040, The ten thou%t sand
chHng
(cheng) complete.
'*^
wftzvuh
1065,
(z*/w)
things
^^ fu'
149,
bear
the
&
JTCJ
#
^"
Krb.jym
879,
'
1099,
negative
principle,
h*rt
x
r^t 719, (^rr)
and
836,
-r* shih 708,

m
ipjâo'
j>
Chapter
665,
embrace
the positive
principle.(tsu?ig)
42.
V^'
j|J
Kllr
721,
22,
y ang
1071,
109,
c>
fhang
yTO ^ch'ung
4pT d'z
'
The
immaterial
348, vitality
}H
zW
867, Reason's
240, transformation.
1.
rj V 278,
thereby
^
*
7*zâ'
laj A ze/# 1047, makes [them]

^&T||
(
Aw0 254,
(ho)
11.
harmonious
Jg
r*
tatf 867,
Reason
742,
^p shdng
k
(sheng) produces
*yV
1095, unity.
o
yt' 1095, Unity
\ Jan
t
286, (jin)
The
6 P le,S
cht 53t (tzu)
fP
-*
Bfr 5^' 817, (shuo) that which

.35. z^w' 1063,
is
}-*
k
shang
742,
(sheng) produces
detested,
is
a
\\Wl
'rh" 721, (^rr) duality.
^^ io 5 2
exactly
'rh' 721, (*?rr)
Duality
(Chapters
Tf\\ Jzu 431,

41-42.)
[to be] orphans,
TRANSLITERATION.
-WC'kiua
/\\
215
627, I
467,
widowers
Vô
7)$yi'
fu
717, [and] un-
1093, also
ito k'u 453, worthies. o \rh 719, (^rr) Yet

[J
fljf chiao> 372, teach
o-
-fl tvang
1043, kings
jjgj
chHang
366,
The
[and]
strong
aggres-
V^ fiung 459,
2=S ,w#
[and] lords
J^ *s Jiang
3gf
V/* 38,
525,
sive
lx V 278, thereby
1047* take
76,
[it]
ones
/f\ ,^w 717, do not

[for
chHng
{cheng)
^frteh
872,
(**)
obtain
their] titles.
jW w' 434,
f
Therefore
JEL
,g&V 342, their

836,
kzuo' 259, sometimes
J^q'sz'
9
(ss)
[natural] death.
I
Jg
J
sw
829,
you lose
it
S*
yfif
zc/w 1060,
[But]
chi 53, (tzu)
{siang
967, (chiang) shall
jflj
V#
719, (*?rr) but

is]
JW
gain.
7.
278, thereby
j^yg"' 1092, [there

Jl]^ hwo> 259,
Qj wei
~
1047,
make
[viz., ex-
pound]
372, the doctrine's
Sometimes
ZgJ^chiad
^nfcjz
1092,
you gain
it
^C/m'
o
147.
father
[founda-
tion]
V* /^*
'
53. (tew)
jiVl
f
rA
719, (err) but

829, [there is] loss,
in.
72 879,
i5- sw
|7LJ
^"
836,
+*
Of others
Syfo'/^
708,
Chapter 43
/V j'dn
286, (/)
^
'
sa?i 723,
.
,** 53. {tû)
^=3* (Chang 22,
EFt 5w' 817, (shuo) that which
fieri 689,
The
universal
chiad 372,
1
is
taught.
V&yung'
(Chapters 42-43.)
1149, function.
2l6
^ Â'
.
1047,
J
\ doing's
)
"^F fien
897,
(hsz'a)
/21
the world's
.***" 53,
(tzu)
K* hia? 183,
>g*
[yzw
1 1 13,
having
advantage,
y*
9p
fihi 53,
(^w)
/JS-:y^ 1092,
chV
60, (chih)
most
o X]> ,^ 717, the not5
2E* ^Vw 294, (./bw) tender, o j&m chH 64, {chih) gallops
'chHng
80,
.jwz rtlvU5 1083,

'
/speaking's
,*Af 53,
(tzu)
[gen]
)
(i>ing)
and
2fr chiao' 372, doctrine,
courses over
o
4ffH
y^ /Y<?w
J*'
897,
wu
1059, the not)
Aaa' 183, (hsz'a)
the world's
-
g.wA-1047,
kL
t
hi
'
53. (**)
S%
1&
-J*
fihi 53,
(&*)
doing s [gen]
Hp ^/
Eg*
60, (chih)
most
sE&yh
1092, advantage
chien^ 380, hard.
5^/&897.
^T? hia'
183, (hsia)
inthe
11.
3B z^w
"**
l
/feT '.yzw
not having [material] 1 113, existence

1059,
The
^W
^* 176, (^s/) [there are]
few
#/' 394, [that can] obtain
J\.ju' 299, enters
,^z
53, (tzu)
them.
99
^w
1059, the im-
R|] fihien 381, penetrable.

in.
$ ^ 879.
pEf sz"
836,
35 ,w
1060, I
"~p 5^/^ 768,

|j]
ft
Chapter
44.
shi 762, (55^)

>
^"
836,
therefore
J^Va 7 8,
&ft
fihi 53, (chih)
.^3 fihang 22,
know
JLL S*. 538, Setting
31ft
up
4ff jjju 1059, the not-
&zaz' 360, precepts.
(Chapter 43-44-)
TRANSLITERATION.
hen' 176, (/zow) intense
217
/> jning 600
Name
T1"* zvang
1044, loss.
in.
gjtyu
i
1125,
and
J=L sha?z
735, (shen) person
4ft 1^* ^"
53>
(^^) [One who]

knows
.s/z^ 780,
which
[is]
JP /s
1014, contentment
717, not
JtsHn 991, {chin) nearer?
y^ $u
x
J|L shan
{
735,
(s/ien)
Person
Jgjt/W
'
2 99>
is
despised.
flU
"'tip
'.>'
125,
and
&n
tU
o
{
^*"*
chz 53, (^/w/j)
[One who] knows

to stop
hzvo 256, treasure,

[is]
'chi 56, (e)

is
when
J3& shu 780, which

^| to 909, more o
x
^Z û 717,
not
^S
feA, 872,
(/<?')
Gain
jS^tai* 846, endangered. o 'nX'k'o 425, He will be able

ty)
$fil
yu
125,
and
278, thereby
27, to last
T*
-*
ZVCL7lg 1044, 10SS,
2eL ch'ang
irff
s#
780,
which
is
more
?
r\
ft
'chiu
413,
[and]
to
con-
tinue.
ing* 700, painful
^^"879,
~|fc
shcui 738,
(she?i)
Extreme
jft]^"
836,
-J* s/zz'/^ 768,
^j ngai'
jj/^z"
619, fondness
Chapter 45
692, surely
TT
z^gj*
'zvn 1060,
-*
to' 839, greatly
ghang
22,
}B&fei' 139, wastes.

o 4j
ist*
,fo
909,
Much
950, hoarding
fs'ang
u^ fung
236,
Grand
fe, 871, virtue.

1.
|7A^"'
692, surely [brings]
^ to]
839, Great
(Chapters 44-45.)
2l8
JOfccJi'tng 77, (chzng) perfection
J^ ia%
^39, Great 688, eloquence
jt=fjoh> 296, (je) seems

jElt ch'iieh^ 448, imperfect.
5?^z^'
T^jok,
296,
(/*?)
seems
Til
fih'i 342,
1
[But]
its
pfPJ wo' 640,
stammering.
H3 yung
"
149, function [use,

utility]
^\
,/w 717, not

is
\tsao 954, Motion

out.
(
fv&j^z' 676,
worn
sking
771,
(sheng) conquers
Jf
tcC 839,
Great
â
163, cold.
jyzVz^ 1 1 06, fulness
ra
ppS^szVz^' 994, (ching) Quie(
Joh
296, L/l)
seems
empty.
BS; shing
771,
tude (sheng) conquers
ytB (ch'ung
o
109, (tsung)
y^,
293, (y?) heat.
JjT ,^V 342,

IH yung'
1
[But]
its
fsHng
995, (chHng) Purity
149, function
^V
'$u
34(2, is
not
{ching) [and] clearness zf^' 1047, are A

tsing' 994,
ch'iilng 420, exercised.
55/Sr897.
-]T
*' 183,
(A)
the vorld s
'
JC ching' T tcC
yg
o
839, Great
70, straightness
l=jSt&*'
75,
(cheng) standard.
^2%,
879,
/f=?jh> 296, (y^) seems
gEj^'836,
-4-* s/zzA, 708
[>
fig
,&'#, 458,
crooked.
Chapter
46.
~^
/a' 839,
Great
skill
rj^ /,
562,
22,
JC 'chHao 374,
y^joh,
Jill
i
^^
^*
chang
296, (j#)
seems
*zV# 385,
To moderate
c^ ^3
cmms y
^jV?^
(Chapters 45-46.)
ii37 desires.
TRANSLITERATION.
1
219
137, desire.
#yf:y^'
9? ^ V t'ien 897,
*TC^
[When]
the
o
fyjS Azv'o' 256,
Misfortune
is
hid
'yiu
183, (hsia)
1 1 13,
world
j^ mo"
~*P
603, there
none
jfr
has
-4r* /a' 839, greater
^jr
a
tacf 867, reason,

<>'^ 425,
than
itj cKiohi
'fctfw
411, [people]
curb
/(\
961, (tsoii) race
,^
7i7. not
53 iphih) to
$T] <^'
know
in
'/a 571, horses
1 /sw
^r
1014, contentment
^W ^%
^ ^ V
3
JM
278, for 132,
/foV 415, Calamity

is
(fen) hauling dung.

)
J|5[ wo' 603, there
none
'fieri
897,
183, (hsia)
[When]
the
jS?
tcf 839, greater
"|v ^z#'
Q&t
L
world
Hp ^w
^\>''
1
425, than
137, desire
wu
'
1059, has
no
^ ao
867, reason,
^Lteh
303.
872, (^) for gaining
ad& xya^r
war
in.
H&'ma
/fc -^
t
571, horses
shd?ig 742,
1
(sheng)
raised
are
jw &w'
4*f|
,<:/
434, Therefore
53, (chili)
-^p
,>># 1
18, in
[who] knows
conten t-
sftR chiao 367, the

t
common.
^/-ioi4.
^.chi n,
11.
(tz&)\
meat
'
tsui' 1016, Sin
Mô' 603,
H^ /a'
there
is
none
Jni /sw 1014, contentment o y {hang 740, is always
839, greater
RL
/sz* 1014, contented.
-f ,>>#
Pj
1118, than
fcO 425, tO
(Chapter
46.)
220
tV
JJEJ
lao-tze's TAOTEH-KING.
chi 53, (^z*A) knowledge
879,
"^
jJJ
5^" 836,
}>
5
Chapter
47.
mi
589,
more and more

grows
little.
-fr* s^zVz, 768,
^J? \s#a0
746,
J-* AsY^ 987,

.
gr.
fhang
22,
'
shi 762,
'
(ssi/)
>
jig zVw' 387, Seeing

J|| >'w^w 1137, the distant.
f
Therefore
jg/V 278,
pB shang'
f^Jan
773,
(sheng) the holy man
J /f> (i^ 7 7 Not
286, (/w)
man
JR
,##
%
98,
going out of
^^
4
717, not
207, (hsing) goes
13 hu
\
jKr
225, the door
53 {chih) I
,^2>?^-
_
Ffrt
about
xFJ chi
know
)
\rh
t
"jig,
(err) but
~% f' ien
|V
o
Art chi
8 97.
183, (hsia)
53, (chih)
he knows.
th e
^V
5T* ^ w
)
7*7>
Not
he sees
^K
,^w 717, not

ftzue'i 487,
H
hE?
s>?
chie?z' 385,
â
peeping through
the
V^ 719,
(^rr) but
JS <yiu
1 1 14,
window
SjJ chierf 385, I see
ming 600, he defines [determines by names] J~q /f\ ^w 7i7i Not

4
y^ fien 897,
Jj
,<:#Y 342,
f
heaven's
T* zuei 1047, he labors

fftl
Jjl too' 867, reason.
\rh 719, (^rr) but

ch'ing 77, (cheng) he completes.
[When] one
goes out
Jf cA ^
4
98,
3|i
7w/ 589,
more and more

distance,
S'yuen
<ch*i
1137^0 the
342, one's
(Chapter
47.)
TRANSLITERATION.
221
|g tr
%
879,
yB zvu
t
1059,
He
does non-
JJCJ
S2? 836,
^
Chapter
48.
J
12.
*&
1047, doing,
"jig,
-4- sybv^ 768,
\rh
t
(err) yet
is
j\$ah>
647,
3E zvu
Sy* \fu
1059, there 717, un-
nothing
=* {hang
wang
1044,
To
forget
Jjft.joii 1047, done.
4$J ,d&* 53. knowledge.

11.
jvei 1047, [Who] attends
jX
'^
*
I0I - (**)
8 9?'
183.
To
)
take
^
H
o
hioh, 209, (hsueh) learning
yC '^W
^Tito"
o
the
j 293,
daily
(**)
^gjvje" 1092, he gains.
da? chang
740,
always
J&
j
,zf^Vi047,
[Who]
practises
LJ V 278,
he uses
non(55^) diplomacy [business]
jg
/ao' 867, reason
jffi .z^'w 1059,
Q
f*S
Jih
293, daily 829, he diminishes.

829.
ijB shi
o
'
764,
394'
sun
JtrchV
^fT
When
'Xm 'sun
~/*
He
diminishes
'yiu 1113, using
<chi 53,
(^w) himself
Ijjg. 5/22
'
764, (ssu)
717, not
diplomacy
JJIyiu'
1 1 14,
and again
o yy\ $u
{
JM f,sww
J^
tj?
JLXT
829, he diminishes.
Jl
jtsu 1014, is
he
fit
278,
Thus
jy^ V
278, thereby
1
fo*
'
6o, (t:^%) [he] attains
JjV Hsu
010,
(<:/zzV)
to take
-^P yu
%
425, unto
3/fc897.
-JCâ'183, (Aa)
the
3li z^w 1059, non-
em P ire
ze*?Y
1047, doing.
(Chapter
48.)
222
LAO-TZE
TAO-TEH-KING.
Sfe shan
%
752, treat with good-
ness
^LJ
-4-*
s*
8 3<5,
s/fo'/^
768,
Chapter
49.
o v /i\
J^
fib* 53.
(^) them.
J>u 717,
Not
good
H
j=j^
'kiu 413,
3S: sâw'
f
752,
fhang
22,
-pRr che 38, ones
2
ff jarC 289, Trust in
zfw 1060,
$M
/fcyi'
1093, also
teh 871, virtue.

x
n shart
SBf shdng
752, treat with
good
ness
=*
9Il
773, (sheng)
The
holy
v^ ,^/
o
53, (z)
them.
f\.Jan
286,
(7^) man
no
^^
tI^ sin
1
871, (/*) [For] virtue

752, is good.
ww
1050, has
SiK 5^w' o
Y^T chang
)!\
o
740, fixed
807, (*&) The faithful
,5/ 806, (hsin) heart.
*che 38, ones,
Jt^ V
278, In
PI
'Ips
z^
'
1060, I
p|
#a&, 707, ($0) the hundred
s * n ^7 (^) treat faith

fully
53'
7(2* sing'' 810,
(hsing) families
/21 ^'
(^^) them.
o
^22 ^*
ijjV
,sz>z
'
53' ( tz u) their
$u
717,
The unfaithful
806, [hsin) heart
>fe szV 807, (hsin)

'che 38, ones
f=fy.jvei 1047, he finds
iyN O
,s/
806,
(hsin) his heart.
own
-jjSjf
ivu 1060,
/m yV
n.
l|-
1093, also
5âw' 752, Good
4t|? 5/w' 807, (hsin) treat faithfully
5|j V^<? 38, ones
Zt^l fihi 53, (tzu)
them.
S*,z^?/ 1060,
*S
(Chapter
49.)
^/*, 871, (te) [For] virtue
TRANSLITERATION.
223
all
sin' 807, (hsin) is faithful.
ch 358,
hat
160, treats as children
*/^ <chi 53,
(^w) them.
SP * shang'
/I
x
773,
(sheng) holy
The
/aw
286, (/ew)
man
fr"
879,
3fc
teas' 941, lives

f
^f\
zuu 1060,
=^
/fa.
897,
in the
Chapter 50
-I- shih 768,
f=y
"*TT Aw*' 183, (hsia) o

'
w
)
'
<chang 22,
t^H
iffiB
* z e ^>
89 ' caut ^ ous iy

j!|*
&VA, 890, so cautiously
kzueT 484, Esteem

t
TV
y^
,*& 897,
1
^S* jvii 1047, dealing

)
Zfc
shang
742,
life.
with
the world.
hid
183, (hsia)
ffl ,^'w 98, Going forth
hzvun
"tf
rt*x
x
x
268,
He
universal-
il
ises
^
7?C o
shang
'
742, (sheng) is life
ch i 342, his
806, (hsin) heart.
JV^ W
f
2 99>
comm home
is
,5m
s.e'
836, (ssu) 742,
death.
)
lt foh.yoj, (fo)
"
The hundred
p shang
t
Mt
yy
fcfc
s/w^' 8io, (hsing) families

,*://
^
f7&
(sheng)
,As 53. (tzu)
>
J
Life's
358, all
89, fix
tf
919, pursuers
768, [in] ten
chu
upon [him]
-r* shih,
f
â. ÂY
342, their
/JhT >'/w 1113,
you have
V^
720, (<?rr) ears 607, [and] eyes.
san
723, three.
H
t
^w'
^
^
o
*sz\
836, (*?)
I
Death's
Sfe shang' 773, (sheng) The

holy
,*'
53. (**)
A Jan
286,
(>w) man
fe Ju 919, pursuers
(Chapters 49-50O
224
LAO-TZE
TAO-TEH-KING.
w/a
t-* shih,
768, [in] ten
1 04 1,
(tf^w) I hear:
Ax
o
TV
yiu
1 1 13,
you have
^Sfskan'
i
752,
[Who] ably
^-+ ,san 723, three.
'pj&shek 750, (5^) manages
Jan
286, (jen)
Of the peopie
y^ IT
skang
742,
(skeng)
his
We,
38, the one,
]7 ^ 2
fc
(
53
{fzu)
who from
their
^g^ VA
|^g luk /
t
skang
742, (skeng) life
562,
(/w)
[when] on
o
fflj
^w^'
i
932, are
moving
ff
_.
^J^
kHng
land 207, (ksing) he travels,
c* 53
(tzu) to their
^w 717, not
r#'
1
's*'
836, (ssu) death
jgg
<
128,
he meets
ft" 879,
place,
y[J 5 ^" 837, (ssw) the rhinoceros
7}$
yV
1093, also
rfe
>{/Tj
-
'
'ku 224, [and] the tiger,
-fr+skzkt 768, in ten
T\Ju*
299,
[when] coming
Jpfyzu
1 1 13,
you have
among
ckiin 419, soldiers,
san
723, three.
142,
'T^sû
j^'
717, not
^P ifu,
Now
ffip
'
675, [need he]
shun
fpj/*0 213, what

?
H3
o
V/'a, 355,
arms
[and] weapons.
mjT w* 434, is the reason o JL^J V 278, Because

-"HI ,cA7 342, they
J ifing 698,
wu
Rfj 5^" 837, [ssu)
The
eros
rhinoc-
SHE
/yp
1^
ijj^
life's
t
1059, has
no
|? skang
t
742, (skeng) live
su' 817, [skuo] place
jf* skang 742,

i
(skeng)
where
/V
876, (/o) to insert
, cM 53.
>
(**&)
J3L
^3|
Q
<ckH 342, its

fikiie 409,
Off
ê?w' 176,
(Aow) intensity
horn.
*kai* 307, Indeed

(Chapter
50.)
'ku 224,
The
tiger
TRANSLITERATION.
ffe
225
1072,
t
zvu 1059, has no
ijf*
yang
t
To
nurse
;8fi
teh Syi
virtue.
Bfr su' 817, (shuo) place where
J
~ftl
fjT
teV
fhH
1.
1008, (ts'o) to put
$&
342, his
too' 867,
Reason
743, (sheng) gives
life to
/ff
Vâo
%
34, (tsao) claws.
ZE-
shang
X&
9|^
^?^ ,^'
j>ing 698, Soldiers
zt'w 1059,
<J
53. (**)
them
[living
creatures]
t
%&teh
A
871, (^), Virtue
have no
gS* ch'uh 98, (^s#) nurses
t
^yp su' 817, (shuo) place where

~J^
*j
,<:#/
53, (tzu)
them.
^yung
(
1146, to let enter

their
o
{fcfa
JL ^V 342,
zfw^
x/,/
1065, [zvu) Concrete things [reality]

206, {hsing)
Tf king
yji jan' 288, (7>w) blades. - o
shape
db
/fit
jfcfr
,/*w 142,
Now
what
21
fiv
^ 2
'
53'
(^^) them.
shi 765, (shih) Energy

'
ô
213,
ch'ing 77,
(cheng) completes
&' 434,
is
the reason
? J
o
{/}
^T*
,^2
sfo*'
53, (te),
them.
278,
Because
762, (ssw)
v
j| ,cAV 9H
J5P
;[[
342,
he
Therefore
w
^'
1059, has
no [does not
belong to]
"fejf
836, (ssw) death's
^*
zâ^'
1040,
[among] the ten thousand
/fykf
z^z^^ 1065, (zvu) things
ft" 879, place.
jg* /wo* 603,
no one
U* 879,
w 7i7. not J7fC ./

jre}
3?
-4-
'zuu 1060,
/swra 1019, honors
5^7^
t
768,
Chapter
51.
ît" too' 867,

tfri
reason
~-+
.2^3.
yz'k 1095.
\rh
719, (^rr)
and
fhang
22,
-S. kwdV
(Chapters 50-51.)
484, esteems
226
teh, 871, (te) virtue.

11.
yu
~5t
140, nurtures
fhi
53, (tew)
them,
(cheng) completes
tao
867,
o
Reason's
fihi 53, (tew)

t
t& 7A
4^
fitting
~
77,
~J^ fihi 53, (tew),
them,
tsun 10 19, honorableness

sku/i, 780, (sw)
matures
teh 871,
t
(te)
virtue's
~/p fihi 53, (tew)
them
fihi 53, (tzu)
^gz yang
f
1072, rears
kwei' 484, esteemableness,
*
PP
o
~5? fihi 53. (tew)

'
them
fu
142,
however,
*
S
mo> 603, no one
johi 53, (tew)
it
j
,,/k 151, protects
~J^
,^/
53, (tew)
them,
in.
ming
'
601,
commands,
>{fc
zr:
shang 742, (sheng)

life to
to give
[them]
rw
719, (err) but

740,
iifrj
'rA 719,
(err) but
fhang
always
^v
,i^ 717, not

(
As.?" 1 03 1,
"I
ytu
1 1 13,
to
own
(tew) self
Jan
285, so
they are spontaneous.

7jCt
jvei 1047, to make [them]

'
ft
iff
w' 434, Therefore

^ ao
'
rA
719, (*?rr) but
^67, reason 743, (sheng) gives 'life life to
^
1%
iTfrt
,/w 717, not
shdng
)kfc sAz' 761, (ssw) to claim;
fihi 53, (tew)

teh, 871,
them,
Jfe cttang
27, to raise
[them]
(^) [but] virtue
'/" 719. (^^^)

.J0* 7i7
r
but
cttuh^ 98, (A.sw) nurses
^\
Sfe
J|L
not
,db" 53, (tew)
them,
teaz 941, to rule
cttang
27, raises
sfo'' 762, (ssw) this
fih* 53 (tew)
them,
(Chapter
||B
z*/*V 1054, is called
51.
TRANSLITERATION.
hilen 231, (hsuen) pro-
227
I51
'
2?
found
fH -^
4*0 c^'
< x
in turn
||a teh
871, (te) virtue.
53 (<^ z ^)
its
^ knows
,1tt chH 342,
| ^
^T
-4*""*
879,
^p
c
Vs^' 1030, (tzu) son.
Ze^' IO60,
&&
j>
M /h 339,
When
it
shih, 768,
Chapter
52.
^K
TT
.
.^'
53 {chih)
knows
V^' 721,
,c#z 342, its

'tear'
^tp^ <chang 22,
-y*
o
1030,
(gr)
son,
*^f jfa 151,

[Hi kzvei 480,
i
in turn
Return
^p
'sA^w 755, (shou) he keeps

342, to his
jjr
yuen k
1134, to the origin.
JH1 chH
t
-m! 'mu
~jP
,/7<e
605, mother.
897,
[WAen]
T^
x=t*
#za' 183, (hsia)

'jyz'w
Vthe ) world
J$7 mo' 606,
To
the end
J3 shan
{
1 1 13,
takes
(ssic)
its
735, (s7zen) of life [the body, the person]

is
^j\ ,^w 717, he

beginning,
not
7hr* 'sA*
761,
taV
846, in danger.
11.
LJ V
^Sj
278, thereby
Â'
1047,
897,
[the
Tao] becomes
j
sek 728,
(s)
[Who]
closes
3^ /&
K^
the
,c^V 342, his
/i/a' 183,
(hsia)
^G^tui' 925, mouth

o
43*
o
gjj
4*|1
'otm 605,
mother.
EEj ^2" 676, [and] shuts
^2"
t
339.
When
one knows
JjQ
P^j
o
,ÂV 342, his
^2
53
{chili)
man
<.
576,
(men)
sense-
gates,
,"H^ ,<:AV 342, one's

r
f& ch ung
J|L ,5Mw
(Chapters 51-52.)
IQ 6> [tsung) to the
*flj:
w w 605,
mother,
735, (sken) of life
228
J\\ lt u
l^l* not
&zf
^ 480,
[and] goes
to
home
mh
Ba
<chin 402, is troubled.
.^ fhH 342,
BB
A
its
fiai 308, [Who] opens

his
rning 599, enlightenment

zf 1059, does not surrender
(shen) his person
j>AV 342,
^/^'' 925,
mouth,
[and] med/-Hoc dies
f
,2*277,
tat' 964, (chi)
j|L ,sMrc 735,

"
jjfc ,g^V 342, with
ZMl yang
t
'
1070, to perdition.
\l3^ shi' 764, (ssw) affairs,
shi 762. (ssw) This
$L chung V
t
106, (tsung) in the
end
Kpj
l|f
w^*'
sz!&,
i53 is called
J|L Syaw
yl\ ,^w
jjF
735, {shen) of life
805, (^sz) practising 74. tne eternal.

t
717, not
.
rft
fhang
<:^V
415,
can he be saved.
in.
& #'
see
879,
chieri 385,
To
j?j 'zuu 1060,
*|^ szao 795, (hsiao) [one's]

srnallness
4- s^/A, 768,
Chapter 53
lÂyueh
11
30, is called
,5aw 723,
BR
o
j3p
jning
4
599, enlightenment. j=JT 755, (shou)
chang
22,
5^w
To keep
Jfg^
r^T?
^^ /^
t
294,
(jou) one's ten-
jy/^ 1092,
To
gain
derness
1 1 30, is
s|& ching'
76, insight.
P| jyw^
called
'shi
j?B fhHang 366, strength. o EH yung' 1 149, [Who] employ

"
j6i (ssu)
t
If
'wô 627,
fT
,^V
342, its [i.e., reason's]

light,
X^chie"
360, in
an insignificant
Jflfj
fetuang 478,
;a
285,
manner
/w
151, [and] reverts
*A3k
y* u IXI 3 nave
(Chapters 52-53-)
TRANSLITERATION.
Aft chi
t
229
[and]
aries
53, {chili)
knowledge,
I
/s'ang 949,
shari 738,
gran-
if-r
Jiing 207, (hsing)

t
walk
{sheri)
very
~f*
yii 1118, in
,## 227, (/S#) empty.
yCta'
839, the great 867, reason

it is
HB
2$7*
jfa 152,
A
To wear
(zt/e)
too' J& o
zfaw
1 04 1,
orna-
ments
only
\\&'zve'i 1052,
& Hs'ai 944,

;
"mil <shz 758, (ssu) assertion
[and] gaudy *o colors iB&tai* 846, to carry
shV
762, (ss) this

I fear.
I]
&"'
521, sharp
zueT 1054,
chieri 388, swords,

jV^w'
1089, to be excessive
1
rajj* 'jym
102, in drinking
4j* ta 839,
1
The
great
*6*
sAft, 766,
[and] eating,
:?||[
tao 867, reason

Brir ts'ai 943,
t
wealth
[and] treasure
to
!fefj
sMw'
738, (shen)
is
very
4&
/a*
hivd
'jyz'w
256,
jeIj
276, plain,
1 1 13,
have
HK \rh
719, (err) but

A
y#
ii2i, in abundance,
762, (ssw) this
is
Erl jnin 597, the people

'fcL'hao 171, like
shV
g@
jRff^zw^' 407, by-paths.
zt^V 1054,
tao>
called
868, robbers'
,dao
ace,
32,
[When] the
pal-
[seat of
government]
2g
fczu'a 468, pride
s/zaw' 738, {shen) is very

t
fei 136,
[It is] anti-
//*'# 92, splendid,
tad
/Yew
898, the fields
867, reason,
,sa 940, indeed.
5/faw 738, (shen) [are]
very
A
ztw 1059, weedy

(Chapter
53.)
230
y
ti
879,
4{aC sz'u 81 1, (ksz'u)

t
Who prac
tises
[i.
3?
t-*
'tvu 1060,
sAafc, 768,
Jv*
j>
,cfe*
53, (tzu)
it
e.,
Tao]
Chapter
54.
-J-
,>> 1118, in
nQ
s#" 836,
J|L
o
22,
J
T
sM
735, (shen) person
chang
Tr
,^V
^/fc,
342, his
flS
jjp
||il
871, (&?) virtue
,s/w 811,
t
To
cultivate
kwan
474, intuition,
Th
well
waz 612, then

15, {chen) is real.
j-
s/zaw 752,
[What
is]
ih fihan O
4|C ,?& 8ii, (ksz'u)

SIB! chien' 386, planted
[Who]
practise
Sgf '^/
38, the
thing
^
o
well
is]
:,
fhi 53
(tzu)
it
^\
^w
717, not
is
-^ ^
1 1 18,
in
â 647,
skan
JgJâo'
^c ,6&/a
uprooted.
351, his family,
752,
665,
is
[What
Jal
ch*i 342, his
M
preserved
teh, 871, (te) virtue
>Q
5j5| 'eke 38,
Jyw
yii
1 1 13, is
the thing
k
120, overflowing.
y^s [$u
o
717, not
is
ffffjfo 914,
taken away.
81 1, (A) f{| fit*
[Who]
practises
11.
,^*53> (tzu)
iii8, in
189,
it
Z*'tsz* 1030, (tzu) Sons',
.Hl,^
'"o
jEE
sz^w 829, [and] grandsons'

'
jff&tfa'angf
(kszang) his township,
&K tsi
'
965, (r^z) offerings
fjfr
ch t,342, his
(*4)
ijTM 5^' 838, (ss)

***
and ancestor worship
fi^tek, 871,
virtue
,X> ,^w
717, not
81, (cA'o) will cease.
7Tt 'naz 61 2, then
jgSô/z'
J^ fh'ang
54.)
27, is lasting.
(Chapter
TRANSLITERATION.
231
A& stu 8n,

t
(hszu)
it
[Who]
practises
fizvan 474, one tests
^^'53.
{
{tzu)
Ss?
<chza 351, families.
o
^l- yu 1118,
in
J^ H 278,
By
jgjj^z^'o 491, his country,

<ch'i
342, his
Jiiang 189, (hsiang) one's township fizuan 474, one tests

Jiiang 189, [hsiang) townI
tijjktehi 871, (te) virtue
ships.
yh 'naz
612, then
157.
J^V2 7 8,
|njj/|
By
"o
*- - *
ft ,/#"
(
(/^) is abundant
[prolific].
^zftf 491, one's country

{
^[|C S2& 81 1, (As2)
[Who]
practises
||B kzvan 474, one

j|5|
tests
,#/ 53, (tew) this

,;y# 1118, in
^zô
'*
491, countries.
-3P
JgJ
)
278.
By
)
(
Jl ften S97,
"TT-iUV
o
rcr /v^w 897, *'

the WOTldl
y^
'
ones
,
183, (hsia))
r^
A/a' 183, (hsz'a)
world
"ft
,<:AY 342, his
||B Jzvuan
474,
one
tests
^/z, 871,
7!r
f
(ê) virtue
r
7
/fc* 897,
)
naz 612, then

is
K*
^ >foa
worlds
183, (hsz'a)
yy ^'w 716,
universal.
-p
^pT
^w
1060, I
fio 215,
what-
ku* 434, Therefore
JJ% V 278, by
4*|1 pfo* 53, (chz'h)
JJ
V
{
278,
by
know
J=L shan 735, (shen) one's

person
I
-4^ /7* 897,

|V
j
fa-wan 474, one tests

{
â'
t
183, (hsz'a)
the world's
shdn
735, (sheyi) persons.
chz 53, (tew)
D V 278, By
|| fhia 351, one's family
(Chapter
^^
^^
54-)
/aw
285, being such
fsaigô, [Query.]
232
V
by
Jj^
278, [It is]

y
/p
si?
,^ w 7i7i not
chti 442, seize [him].
|M* ts'z
1034, (tzu) this [viz.,
reason]
{hue
411, Carnivorous
632, birds
|Je^" 879,
f
J&I
Wao
3Pf
z^w 1060,
/|\ ,^w
J>
717, not
706, (^0) strike [him]
4-* 5^2*/^ 768,
Chapter
55.
JB
o
*|j|^
jto/*'
Î'wu
1060,
22,
454,
The bones
are weak,
^=^ <chang
S3 /oA, 296,
fm
^fe
t
<chin 396, the
muscles
are tender
##?2 231,
Of the Mysteri[ous
Ju
144, the seal.

1.
3Z
Htj
je'u 294, (jou)
V#
719, (err) yet
<Q?
lian 162,
[Who] embodies
Jgf
zco' 1064, the
2*'
grasp
$Mji teh, 871. (^) virtue
|pj
435,
is
firm.
ytz
Pp, A^w' 176, (ô) fulness [so-
W H'
fhi
x
1052,
53,
He
does not yet
o jY.
lidity]
Tjfl
(^2^) know
*jd 674, is
comparable
ipr j?in 697, the female
to
l
~p
yu
1 1 18,
!jp
mu
588, [and] the
male
0c*Hht7 2
^p
j. /w
an i n f an t
chlld
*
Zp* ckz
t
53, (tew) [in] their
/*' 1030, (tew)
** ko2iy,
922, Poisonous
relation.
tm
ch'ung
'
r^
719, (^rr) yet

[A"., vol,
no,
not
(tsung)
sects
in-
tsui*
31,
p. 1]
/f\
,j^w 717,
the child's virility
jp
<pp s^fc, 769, sting [him]
tso 1005,
is
erect.
o mdng J3& *-"**
*This character
610,
6,
is
missing in Wil-
(meng) Wild
liams, but a similar form of the same word, which like the above means
g shew 75
(A*>*) beasts
^pS^
Child, "
* "**"*
(Chapters 54-55-)
TRANSLITERATION.
tsi?2g 992, {eking} His spirit [semen]
<chi 53, {tzu)
233
/fife
yi 1092, To increase
' K
^t
[grows
to] its
p shang
P^j yueh.
743, {sheng) life

30, is called
35
Hi o
cA/' 60,
'ye
1
(chih) perfection,
1 1
1079,
.)'<? )
indeed.
siang
792, {hsia?ig) a
i^
ft
blessing
chuyig 106. {tsung) All

72%, 293, the
173,
J]i\ ,/2 806, {hsin)

'
The hear
day
^ja
'sfrt
761, (ssu) directing

348, spirit
BK/jao'
he cries
(^^r)
cKV
i
HB ^rA 719,
Jf&yt
1
and
D yueh
qAl
tf-J*
1130,
is
called
1092, sobs
719, [yet] not 731,
EJ fJiiang
366, strength.
/f\ ,/w
zes&A, 1065, (zuu)
Things
JjW sAa'
o
becomes hoarse.
chzva?ig' 114, fully

967,
grown
jH] ^'254, His harmony 1 Vj chi 53 ('**) t is shown

J2,
>
&&L {siang
'
77
'
in 3
jfe
(chiang) are about 7ao 508, to decay.

ze/#' 1054,
'35 ^f
*ftt.
60, perfection,
gS
"^
We
it
call
^'
1079, (>Wz) indeed.
chi 53, (tew)

717.
xj\ .&*
11.
un "
jjj ta&
867, reason.
^*Q
fihi 53,
2 54'
(^z%)
To know
i
?h1 ^
ê
7fC >&* 7*7> Un-
narmon QUS
ill
^
ao ^7' reason
'
Elyue/it
1 1 30,
is
called
S
f-3
feao 953, soon

278, ceases.
yM? cha?ig
740, eternal.
%\\ fte
*!3*
53. (cAafc)
To know
chang
1
740, the eternal

130,
is
Fl >'^^
|3j3
called
jning
599, enlightened.
'Chapter 55
234
ti
x
iuV
879,
302, sharpness.
2fT *wu 1060,
'chid 359,
He
unravels
1->
shik, 768,
562,
22,
Chapter
56.
fc
,c^V 342, his
N luh
jot
o
../^
!29, C/V) tangles.
fhang
7f\\ Jio 254,
He dims
^
^8&
JdL
Jiiien 231,
cJCi 342, his
The profound
jfc
|PJ
^, 871,
.dfe"
virtue.
1.
fewang
478, brilliancy.
fung
933,
He
identifies
Art -*"
pjSf'
53, 38,
VA/
[Who] (^2%) knows, the one

not
jg^ ,ÂV
342, himself
(ch'eri)
^
"Ef*
,^717,
>^ a
t
^^
gB
BE
ch'an 22,
with the
dust.
~ff? shi' 762, (ss2^) This
1083, speaks. 1083,
zt^V 1054,
231,
is
called
(hsiien)
"=* yen
[Who] speaks
">&* ^z/^w
pro-
che 38, the one
found
ml fung 933,
identification.
Jj\ .i* w 7 1 ?! not

4t|t
t
in.
cki 53, (chih) knows.

(s)
jw &w' 434,
/4\
t
Therefore
i|fe
s^ 728,
(
He
shuts
717, not
425, he
(te)
Jj c7
'fcr /wz
o
'
342, his
PJ fio
<Y=f
Trtl
k
can
be obtained
925, mouth,
teh 872,
Kw
*tt*
^/' 676, [and] closes
VA
719, {err)
and
be loved
,cAV 342, his

576,
3SJ /sYw 991,

o
1
(ch'in)
pH man
**
(^^w) [sense-]
gates.
/Jfiy*
I0 93,
and
^C
11.
,^ 717, not
jt^p
2^0' 1004,
He
blunts
can he "P| fCo 425,
^ZfV 342, his
yfS
(Chapter
56.)
te#, 872, (ti)
be obtained
TRANSLITERATION.
\rh
719, {err)
235
flfrj
and
jEjT &w' 434, Therefore
ffrfe ,5/^w
775, be discarded.
717,
jS jjuU 1047,
Â'^897.
it
becomes
)
]/T\
û
Not
can he be obtained
pf
/JM.
ffil
,'0 425,
j> Aia' 183, (hsia)
the world's
^
\rh
872, (te)
I"
kweV
484, honor.
719, (^rr)
and
#' 879,
f
^|J IV y/K yr*
521, interested in profit
1093,
and
^f
zf u 1060,
/|> ./ 7i7 not

(
4* sA^, 768,
Chapter 57
"pT
o 425, can he
872, (^)
J^ ^sYA, 987,
chang
^ggL
B
BR
j=F
tafc,
be obtained
22,
\rh
719, (^rr)
161,
and
j|^
shun
783, Simplicity
155, in habit
haV
t
be injured
,/^
^r\ $u 717. Not
Pf
k'o 425, can he

(*)
J^',-278,
With
(cheng) right-
<*|L teh 872,

t
be obtained
"^ eousness75, [rectitude, justice]

9j?> cA/
1
Tp
chang'
mj
"fa*
'r# 719,
(^rr)
and
lH
59i (chzh) is
adminis
tered
x
B3
o
>^zô 491, the empire.
kzveV 484, be honored,

y*' 1093,
IM V 278, With
//h
>^S
and
û
f
c&V
344, craftiness
1
717, not
E3 yung'
*fjT ,^
425,
149, is directed
can he
(te)
$ing
698, the
army.
jfli feA, 872,

rfit
be obtained
JI V 278, With
zvu 1059, non-
\rh
719, (err)
and
be hu
(Chapters
AszWe' 979,
(chieri)
miliated.
g5^''
56-57.)
764, (ssu)
diplomacy
236
Bj
LAO-TZE
010 (chu)
taken
TAO-TEH-KING.
ÎJ IV
521, sharp
'ts'ii 1
is
5/&*897.
-|T/im'i83, i&sza)
the
cJCV 349, weapons,

A
em P ire
^zô 491,
the state
- zvu
^pT ho
J^
1060, I
215,
ne
chia 351,
jksz*
what-
1029,
(tew) the
is
more and more
278,
by
Jizvun 267,
confused.
T*n
1^** 53. (chih)
know
II
Jan
,fo
286, C/ew)
The people
JBl ,kV
342, its 285, being such,

?
'
Jan
~nV.
4j vT ;ro
o
909,
the
more [they
are]
VAV
347, artful
fsai 940, indeed

It is [by]
T7? chHao
374, [and] cunning,
o
j^/ V 278,
,M'-
2S
cKi
344,
abnormal
Irr
,z
s\2''
1034, (tzu) this [reason].
2x>#^ 1065, (zvu) things

fsz* 1029, (tzu) the
<clii
more and more
5g/*>8 9 7,
347, occur.
Inthe
world
TT^Vi8
4?
_
3i
(iMs)
;g ,/a
*tj*
123,
-Laws
/o 909, the more

[there are]
340, restrictions
#' 546, [and] orders

tsz
%
Si chV
**ô
rTft
1029,
(tew) the
more and more
^^hzvui'
266, [and] prohibitions

(^rr) yet
|8
chang
23, [are]
made
manifest,
o
tad* 868, robbers
te<?7
\rh 719,
51
1
rnin 597, the people

7we 589, increasingly
957, [and] thieves
&+
to 909, the
1 1 13,
more
[the more]
*^y ^'iw
697,
597,
become
poor.
5fc? jfM
appear.
in.
E3
min
fio
The people
the
-fc/I
&w' 434, Therefore
909,
more [they
have]
(Chapter
jftj
57.)
skang' 773,
(sheng)
the
TRANSLITERATION.
Â Jan
237
286, (Jen)
man
:
ivu 1059, not having
^J o
yun
1142, says
jy^*
H39i
desires,
'
;f& w^-o 627,

$ifl* ,z*/w
I [practise]
lifrj
r^
719, (err)
and
1059, not
13
#M73 597, the people
IS
rrtl
^/z
'
1047, doing,
719, (err)
|zj fes"
103 1,
(tzu) of
them
selves
r#
and
JKJ%
ifu
710, are simple.
Jji
wm 597,
1 03 1,
the people
(tew)
H to"
qJ^
of
them-
selves
#' 879,
"fc 'z^w 1060
Azâ' 240, reform.
^
rfrj
'^0
627,
-J171, love
shih, 768,
647,
Chapter 58
JMp *âo
\
j\tah
tsing*
'
994,
(ching) quietude
^
*ti>
cha?ig 22,
rA
719, (err)
and
jlp s^wrc' 784, Adaptation
12
^m 597,
to"
103 1,
1
the people
foâ' 240, to change.

1
"
ffi
(^w) of themselves
1.
^q
^fffc
iU chang
75, (cheng) are righteous.
*H*.
,c^V 342,
[When]
one's
^S^ngo
627, I [practise]
jBj chang' 76, (cheng) admin-
.z^w 1059, not-doing
npf
fty]
istration
waw
577,
(men)
is
unos-
tentatious,
.gÂf
o
764, (ssw) business,
|$3 man'
577, (w^w) [quite] un-
-P
HE* \r^ 719, (err) and
^1 ,e^V 342,
j3j ^zw
\
ostentatious one's
13
rnin 597, the people

1031,
(te)
597, people
783, are simple,
n to"
y
of themselves
cKun
fu 148, become rich. o

jffe 'ngo 627, I [practise]
ch'un 783, [quite] simple.

.g&V 342,
Tjfc
[When]
one's
(Chapters 57-58.)
238
chang*
t
admin-
76, (cheng)
5BE jvu
x
1059, not
(chth)
istration
ck'a
9, is
prying
[p^ chi 56,
j$ A
j|l
t
â
f
ceases [is stopped]
9,
[quite] prying,
11.
ch't 342, one's
Tp
ckdng*
I 5 1,
75,
(cheng)
The
normal
pR w^ 597,
t
t
people
are needy,
T& */"w
x
n turn
ch'iie 448,
zf^V 1047,
becomes
{t^J fiJCUi 448, [quite] needy.

jJfjS
2=
MV 344,
abnormal.
^zce' 256, Misery

Ai?
shan' 752,
L
The good
*^&
jjjj
179, (hsi ) alas

x 5o
>
fu
151, in turn
</*
,fo"
IS
happiness's
)
tt/*Y
1047,
becomes
Jy*
53, {tzu)
THr yao
(
ajr su* 817, (shuo) place
^ Jon
^7^ x wz
1074, unlucky [unpropitious]

286, {Jen) f
Tfae
^53.<W)
279,
it
iPe Ple,s
!
supports.
589, confusion
It [is so]
/*w 150,
Happiness
!
jtf ,c^V 342,
<y ^z
|J
179, (&sz) alas
J
^zô' 256,
)
jVA, 293, daily
misery
(pi w' 435, assuredly
i\
>
chi 53.
(^)
At
*chiu 413, since long.

in.
Hfr sw' 817, (shuo) place

17\*
,/k
ô
Jp sAw A
152,
it
conceals [rests on].
7f 5^2 762, (SS#)

'
780,
Who
Therefore
A0
'^*
5^'
^n
fit* 278,
c
knows
jffi[
shang
4
773,
,#2342,
its
A
(Chapter
58.)
(sheng) holy
the
/aw
286, (./Vw)
man
chi 393, limits?
yj <fang
132, is square
,^V
342, It
mm V^
719, (^rr) yet
TRANSLITERATION.
,/* 717. not
fi 4 2 ^
gjjt
239
764,
(5522)
7f>
Tfl]
^^
s^"
ne injures.
-fr*
[and] in attending ,/Yih 897, to heaven,

'
o
EjjS lien 534,
[He
is]
angular
JQ mo'
pr
5
4
603, nothing
rm
r^
719, (^rr) yet
'b# 296,
5^/2'
(/<?)
surpasses
/p
,^w 7 X 7. no*
728,
I42,
(5<?)
moderation.
gftj kzuei' 485, he hurts.
^j*
Tti
,_/*22
NOW
ftf dfo%,
70,
[He
is]
upright
^^ I0 5 2
5^/2'
consider only
ml
\rh 719,
4
(*?rr)
yet
3g
728, (s)
moderation
This
^\
/w
%
717, not
strict.
shV
762, (5522)
is
S*
ml
sz 837, (ssw)
478,
gS
bright
/#' 1054,
called
tPj fizvang
\r^
[He
is]
JSj, Vsac? 953, early
719, (*?rr) yet

JEj||
*/*
152, habit.
^\
,^w 717, not
jil
/3l?
7sac> 953, Early
yad
1078, shining.
Ju
x 52
'
acquisi^ 011
is
zfeV 1054,
called
^
~ff
4-
879.
1060,
'wu
shih 768,
t
Chapter
59.
jpf chung* 108, (tsung) heaping ^jff 2*5272, 986, (^/22 ) [and] ac-
^
|"pl
cumulating
jf^
'&* 413,
fiH teh 871,

t
(te) virtue.
fhang
-sj-
22,
chung'
2*5272,
108, (tsung)
By
heaping
'sheu 755,
To keep
fig
1.
986,
871,
(c/22')
[and] ac-
^
*.
tao' 867, reason.

tafc,
(2^')
cumulating
virtue
yfJ+chi' 59,
(^2/2)
In governing
J[|]
te*# 956,
4
(2\s)
then
A Jan
286, (yVw) the people,

(Chapters
4& ^22
58-59.)
1059, nothing
240
T> u 7*7> not
1
ii>
JLJ
jjj^
278, thereby
27,
OjT
Ud
430,
can be overcome.
cKaug
be lasting
fojchiu
413, [and] enduring
jgfshi' 762, (ssw) This
9HE jvu 1059, [When] nothing

is
^ gpf z^<?V
sxt 4J* ,âw
1054,
is
called
^>
/u
il> u 7i7 not
,sAaw 736,
k'o>
(shen)
having
Em.
430,
can be overcome,
(tse)
deep
317, (ken) roots
g
te<^ 956,
then
J}j[
.jEpt^
^'
2fz*'
435.
[and] a staunch
mo' 603^ no one

881, stem.
4*11
,^z
x
53, (chih)
knows
fJCang
ff^ shang
t
chH
342, his
[This long 743, (sheng)

27,
is]
of
life
chi 393, limit.
^\^
"fey
&2tt 413,
[and] lasting
mo' 603, [When] no one

JJPjsyfo'' 763, (ssw) insight
'
4*n <^ 2
"fT
4
53*
(^^) knows
*C
393, limit,
^7"
53.
(^w) [sign of gen.]
<;^V 342, his
fljpâo' 867, the zfay.
fhi
- o
Pj
fi'o 425,
one can
#' 879,
t
V J)^
278, thereby
5?^ luh 562,

1
/Ej* 'yiu 1
13, possess
Chapter 60
4-* sAz>^ 708,
Effil
,tfo 491, tbe state.
j3 fihang
Jfc? jyzw 1 1 13.
f
22,
[Who]
possesses
^5" ^^ 437.
&zt>0 491,
To
maintain
the state's
J\*t
iveV 1053, one's position

1.
Jy* ,^2 53. (***)
J3?
*
w
&
r
605,
mother
*hk cAi ~fC
'
59, (chih)
Govern
is
4
JjT
moderation], 425, he can

[viz. r
ta' 839,
a great
(Chapters
59-60.)
TRANSLITERATION.
f|3 ftwo 491, state
o
71
241
286, (jen) the people.
jaw
o
i
r4^fj'oh 296, (je) as

"k^T
^fe
/&' 136,
Not only
i
wfe
J>'ang 660, (i>eng) one

fries
jj". ,tAV 342, its
/K 'ssao 795,
,-szVw
(hsiao) small
(listen) fish.
jjjjj]
,5/âw 737, (shen)
gods
800
^N
,^ w 7 X 7. not
'fjt sha?ig 739,

t
harm
71
âw
286, (jen) the people
JJ V 278,
[If]
With
BEJ shang'
773, (sheng) [but]
i^tao'
jRt
867, reason
the holy
A
jn\\
)
jaw
286, (./ew)
man
'
522, one governs
yV
,i* M
1093, also
7*7. not
739,
5^ /& 897.
-|CMr'
o
183,
the
(â)f
its
em Pire
*T^
t|L shang
K
harms
*H* ,c^V 342,
71
jaw
286, (./Vw) the people

142, Since
rf| 'kzuei 482, ghosts
o ~fc '/#
prtn
^J^7i7.
jjjth
.s/zara
not
'Hang
526,
both of them
737, (shen) spook.
3b </^' I 3^> ^ ot on ty
^\
/fcB
1
i^ 7 J 7 not
k
^^'737.
f| 'kzuei
its
siang
790,
(hsiang)
tually
mu
jffi
shang
739,
harm
$2, ghosts
not
jw &&'
35*
434, therefore
Jfijuyiy,
ffjrtj x
feA, 871 (te) virtue
sâ 737, spook.

<chiao 367, unitedly
hivei^ 480, returns
its
o
"H" ,^'342, [but]
{|S
jftfh
^M 737,
{shen) gods
tH: ,V#
1082, thereto.
^,^717,
#I|L
not
^shang
739,
harm
(Chapter
60.)
242
ti 879,
fg
tsing'
994,
(ching)
quie-
*^*^ lzih 562,

)
4-* shz'h 708,

i
Chapter
61.
tude .shang 771, (sheng) conquers Er w 588, the male,

!
+ yz'h
_
1095,
12.,
VA V 278,
jjIB tsing*
[and] by
994,
chang
**
(ching) tude
quie[her-
Hfj{ ,
zVw 389, Humility's
m
jB|
zt><?7 1
047, she
makes
self]
|^
teh, 871, virtue.
K*#tt&' 183, (hsz'a) lowly,
o
1.
jW w'
434, thus
-4^ tc 839,
fii#|
great
/\^ta* 839, a great

kzvo 491,
state,
pjxj
^zô
491, state
^^ V/z/ 38,
h%
one that
hid
x
183, (hsia)
downwards
J/J
V 278, by
183, (hsia) stooping
K Aza'
/p Wao
pjjq
5^ o
549. flows, 795, (hsiao) to small
HJF /Tea 897,

K' ^za' 183, (hsz'a)
[be-
comes
the empire's
^zô
~
491, states,
^
%*
4r
ÎJ
fljf
z\s<^ 956, (tse)

f
{hi
53.
(^)
union
on that ac count
conquers
the
zV#
1 010,
(#'#)
<c7iiao 367,
f\% 'siao
/Y*?# 897,
795,
(hsiao)
*TRT A/a' 183, (hsz'a)
[and] the empire's
^^
Igfl
smaller
1^0 491,
states.
/[> 'szao 795, (hsiao) Smaller

III
^zi/o 491, states
~/\ <chi 53, (?)

jfel/
r
^>Y 697, wife [female]

11,
JJ V 278, by
{fel/
'fin 697,
The female
always
~TC hia'
183, (hsia) stooping to
p* chang
V
278,
740,
*^Cta' 839, great

fi|3
]M
by
(Chapter
^zfc? 491, states,
61.;
TRANSLITERATION.
H|| tseh> 956, ** J
Jfj7 'tsHl
243
on that account 1010, (c>^'#) conquer

(tsi)
pg] ,^^0 491, states
sfi
jjpj
il>
u 7 x 7i n ot
^
[gjfl
to 839, great
zô' 490,
1 1 39-
more
wish
to enter
^wo
491, states.
$\ytf
/\^ju' 299, [than]

in.
JW &w'
H
434, Therefore
3K sAz
J\^
'
jÂ hwo>
1065,
some
Jan
{
[and] to serve 286, (y^) the people

764,
(ssu)
foa' 183, (hsia) stoop

to
y^ fu
142,
Now
fit V 378.
pfe 'Hang 526, both

(^//) conquer,
HV
o
's'#
1 010,
5|j Vê 38, ones,
~bJ7 Azco' 1065, others
<?" 426,
each one
in its
way
K*
Ai'a' 183,
(hsia) stoop
&=Lteh
3jl
/*/]*
872, (te) gain
mj
'/7* 719, (^rr)
and
,<:Y 342,
they
Jfj7 7s'#
1010,
(&#) conquer.
su' 817, (shuo) that

jy# 1139,
which
*g\
IV.
they wish.
y^ tcC
^C
Jjpj
839, Great
/^
^Q
td
839, [But] the greater
V^ 38,
t
one
Qgj A zt/0 491, states

K
jbu 717, not
_H J 2 73>
j|=^
tt//z
t
properly must
1047,
make
itself
&z^0' 490,
more
wish
[than] to unite
yW
h
1
^za' 183, {hsia) lower.
139,
<chien 382,
*V 98,
^^ âw
/!>
(s#) [and] feed
286, (/e) the people.
'sz'ao 795,
(hsiao) Small
(Chapter
62.)
244
fgtf'879.
j"?
lu/i 562,
t
Jfe 'met
586, [With] beautiful

1083,
"+ shih, 708,

"*
Chapter
62.
"pET
,^w
r
words
*rh
721,
22,
pjT k'o 425,
[things] one can
t=?_
fhang
VA V278, thereby
|ij
s>fo''
762, (ssu)
sell.
o
4=fe
*|4*
A
ze/ 1047, Practise
1=|r
fsun
1019,
[With] noble
too' 867, reason.
*^y Jting
207, (kszng) deeds
Pj & o
f f
425,
one can
jH too'
PS*
867,
The
rational
JLi % 278, thereby

7J[J
V/z/ 38,
man
[is]
,cAa 350, accomplish
more
JS
zt^w'
1040,
the ten thou-
with
sand
yV
Jan
286,
(/.era)
the people.
!^1 tv uh 1065,
t
(zf w) things
in.
^
Jp|L
<chi 53, (e) their
A
"/?
j'an 286,
(7'^w)
A man
ngac? 6254 asylum,

752, the
{hi
53. {fzu) [for] his
5|p âw'
good
/T\ ^ w 7*7. n ot"
yl Jan
286. (/^w)
man
Si: 5/w'
752, goodness
tC^ fhi 53
f
(^)
their
ipj ,#0 215,

^fe?
why
thrown away
he
fif âo 663, treasure,

" ^T^ i$ u 7*7 tne not
>
tAV
,tA/
349,
^/^
53, (?)
^fe shart
/I
t
752,
good
5pf
'j/2M 1 1 13,
IS?
/aw
286, (jen)
jw
man s
' 434, Therefore
^
Bfr
{hi
52/'
53> (tzu)
~ffji' 538, was elected
817, (skuo) that
which
J?fien
897, heaven's
-fH, jâo 664,
he holds
fast to.
& tsz'
62.)
1030, (tzu) son
(Chapter
TRANSLITERATION.
H| M=*
"ZlT
(^/h'A)
245
867, reason,
is
>fo'
60,
[and] were
tad
appointed
,saw 723, three
459, ministers.
IV.
*chi 38, that
>^V fiung
$5[ Jio
Hj.
'ye'
215,
What,
?
1079, indeed
it
Sffc ,si 826,

g
Though
having
reverently in
o
</f\
.fu 717, Is
11
not
/g ^w
1
1 1 13,
gfc
-taV
463,
J^
^ ^^
PI
JkU
,. *
P| jyw^
30,
.
say that
f
sought
BtSfirf* 691, as a screen [the jade insignia]
0.1. 278, then
278, [and] thereto
^.^
799, (Asien^ riding
^^^^ ^ ,^ ^
EF5
=J| tsuz
.,
fa
obtained?
[An(J]
.
he who
ss" 836, (ssw) four
Ew
o
1016,
sm
571, horses,
7
1 ?.
Jj^ V
278, thereby
?
^N
,/ w
[is
^] n t
yQ
fl-|5
'mien 594, can be saved

^ye zoyS, (yeh) [query.]
'An t/ 8
2 97 e Q ua U e d
Ap
jpj
tso' 1002,
by
sitting still
|jj z/ 434,
Therefore
it
tsiri 990, (chin) [and] pro-
pounding
fH* fs'z 1034, (ss) this
1
J=fo
met
1047,
becomes
)
3^/7^897.
the
Jm"
tao' 867, reason ?
~
j|g*
hza'iS 3 (/ma)f
,
world
'
kwiV
484, honor.
*k u
43 2
>
The
ancient
{
,2, fh*
53> (te#) their

I
ti 879,
#f su' 8i 7,(sAuo)
reason
wfa y
^v
S\ fo#,
562,
27 8,
J-* 5/2/^ 708,
Chapter
63.
-jf^ze^V
jH* /sV
484, they
esteemed
,5aw 723,
1034, (Z'^w) this
c7iang
22,
(Chapters 62-63.)
246
'
sz ^ 34 Consider
J@*
jjfa
yt {Ki 342,
%
it
'ski 761, the beginning.
Jj
o
&'
281, is easy.
1&
ivei 1047,
I
zt/ 1047,
%
Manage
Do
zvu 1059, the not-
j^ ta 839, a great thing p ^w iii8, while

t
fS* zvei 1047, doing.
-a
^gl
764, (55 w) Practice
,cAV 342,
it
S^/^'
ffl^''
o
790, (#sz)
is
small.
4fit x zfw 1059, the not-
5^ / 897.
-jrtttf
||8;
SsA/'
The
764, (ss) practising
183.
wrid
(***o
i
'
Jhjf z^/z' 1053,

,zt/w
Taste
âw
'
614, difficult
764, (ss#) affairs
1059, the not.-pl s/^*
weV
1053, tasting.
J^^/'
692, surely
jC tcC
%
839,
Make
great
Tpzfstf' 1005, arise
/\\ siao
795, (hsiao) the small
T^
jpj
o
yil 11 18,
from
^p> /o 909, render many
/' 281,
easiness.
sb.'shao
746, [and] the few.
^fzenSgy,
The
WOrld
'
y
ac> 665,
hza* 1S3, (hsta)
Respond
"ft*"' 8 39 S reat
hatred
lhyueri
1 1
38, to
HE sfo'
'
764, (ssii) affairs
JJf V
278, with
(/)
jfi&^g-' 692, surely
fls&teh 871,
virtue.
Trfeteo' 1005, originate

in.
-^p jw
,
11
18
from
|||l
fu
918,
Contemplate
'
790, (As/) smallness.
Sft A aw
614, a difficulty
^p ,j#
iii8, while
(Chapter
63.;
TRANSLITERATION.
247
IV.
tian 614, will be difficult
shi 762 (ssu)

'
Therefore
shV
fit
762, (ssu)
7278,
Therefore
V 278.
773,
^
/I
1[P shang'
A
773,
(cheng) holy
the
3B? shang'
/I
A
/aw
286, (jen)
man
end
(sheng) holy
the
/a# 286, (/)
man
chung
106, {t sting) to the
55|
yiu
1 1 12,
even
>?\
,j^w 717,
not
plays
Wfejian
614, [deems] difficult

[e]
it.
Eg
,zf^V 1047,
,/*/ 53,
JT jw
Bg
Jj
tcC 839, the great.
o 4^r &w'
434,
Therefore
106, (tsung) to the
&&' 434, Therefore
chung
he can
>MV
616,
77.
(mv)
^^
j^
1
end
1059> he has not
difficulties
,*&*
(efcjjâccom-
^ ^^
879,
562,
4
Jal fihH
~fc
342, his
tcC 839, greatness.
^& fu
x
142,
Now,
as
7^ /^
4"*
IgK Sg:
<{^
;
fitting 407, rash

ttc^, 640, (o)
S/fo'A,
708
Chapter 64
promises
^"836.
fhang
22,
$ili> 692,
f
surely
fli
zt>a 467, are lacking
t+* 'sheu 755,

sin' 807, (hsin) faith,
81=1
Mind
tne insignificant
o
/# 909,
[so
1l$i
2
i.
^^
JOS
for whom] many things

<chH 342,
281, are easy,

y
That [which]
l\/\i 692, surely
zjj*
t
H*
J=L
x/
ngan
620,
is at
rest
,/o
909,
many
things
*'
281, easily
(Chapters 63-64.)
248
i^fe ck't 64, (chih)
is
kept quiet.
*fT
,^V
342,
That [which]
growth which] with both arms J&t âo' 665, can be embraced
217, [Of a
,A* ho
^
5JJ
zt'^V 1052, not yet
^
yit*
,#*'
53, (tzu) sign of gen.
iCj Âao' 34, has appeared

J|rf 2' 281, easily
mu' 607, a
t
tree
Az shdng 742,
^p
,j># 1118,
(sheng) grows
IpJL 'w^w
is prevented. -iT, ,cV 342, That [which]
ô
587,
(mou)
from
jjC ,âo
171, a tiny
ts'ui' 1 01 8, is feeble
**'
ji^ wo'
o
604, rootlet.
281, easily
1
4f
'chiu 413,
Of nine
fid 705,
is
broken.
IS fs'ang
*J*
952, (tseng) stories

(te#) [sign of gen.]
fJCi 342, That [which]

7juei x
M**53
1050, is scanty
gl^ /'a/
847, a tower
fjl
281, easily
scattered.
:m
-3p
V^'z 347, rises

yil 1 1 18,
=||fe
'saw 724,
is
from
o
4| zvei 1047, Treat
!>* *
ES 7^511,
[viz.,
accumulating
^ 2
%
'
53
(tzu)
them,
things]
yil 11
1 8,
JJ8
Jv*
-I- V
w 920, clay- [bricks]

[literally earth].
ZE*
while
^t
JtsHen 980, {chieri)

7&"
Of ten
thousand
^^ zi/^V Jfe* ^
\j^chV
1052, not yet

1 1 13,
518, miles
53i (te) [sign of gen.]
they
exist.
i^fe"
59,
(cZtfVfc)
Administer
^ ^^
x
207, (hsing) a jour-
^-chz
53,
(e)
them
[viz.,
ney shi 761, (ssw) begins

1 1 18,
things]
^t
,jy# 1 1 18,
while
31 ,jyw
JP3
with
Hh zi^V 1052, not yet
/sw
1014, a foot
183, (Aîof) beneath.
Iwart 570, they are in disorder.

(Chapter
""Kf
64.)
W'
TRANSLITERATION.
chang
740, [are]
249
always
*ES
iS
5|
iv ei 1047,
'die 38, the
[Who] makes,
one
^P
,^fl 1 1 18, at
$k& fhi
fty
;
333, the
77,
approach
HViW'
t
648,
mars
it.
ch'ang
(cheng) of completion,
">* chi 53, (tew)
^S
ffft.'.r/^ 719, (e?rr)
yet
X$L
chih^ 67,
[Who]
one
seizes of
WTâV
~/f
648, they fail

53. (tew) in
it.
5| Vê
38, the
{hi
%^
5^2^, 769, loses

,/fo'
sâ' YlE *^
K
^^
o
syj-
738, (sheri) Be careful

106, (tsung) to the
53, (te)
it.
*^. chung
shang'
x<
773,
(sheng) holy
The
mJI
"frg
end
-^
f
2 97 as
we^
as
/aw
286, (ye w)
man
s>fo'
761- (ssu) at the begin-
fflE ,tf 1059, not
o
H|J
tee/*,
ning
956, (s) then
^Sj A /*V 1047, makes, o

nflT'^w' 434, therefore
affia
4ff
^'^
1059, [they] not
$#az'
'
648, fail
in business
ivu 1059, not
j|% sAz 764, (s^w)
Bfrâz' o
648, he mars.
in.
4ll 6^'w 1059,

^few. cfo'/^ 67,
Not
seizes,
sM
762, (ssu)
>
Therefore
he
Jg|V278.
o
jfcjr
ku
434, therefore
31 slicing' ^^
VI
773,
(sheng) the holy
SHE
ww
i
1059, not
769, he loses.
âw
286, (y^w)
man
*h^ shih
o
E3
i
>#' 1 37, 1
desires
wm 597,
The people
/7n xtu 7 lfl> non "

Sfr )'' 1137, desires.
*J^ ,^2 53, (te) in their

-f#5
tsung' 1024, pursuing

764, (ss) business,
^\
Jl>
64.)
,^ 7 X 7. Not
kzuei' 484, he esteems
2ps>foM
|-
(Chapter
250
mft jian 614,
[of] difficult
#'
879,
562,
:
Jy*
teh> 872, (te)
obtainment
-^luh>
-r*
hi
53 (tzu) sign of gen.
s/fo'/j,
708,
Chapter 65
jp
Jo
7*zf 0' 256,
the treasures.
"ff
z^& 1060,
*y? hHao
209,
(hsiao) learns
He
chang
22,
>q\ ,/w 717, not*=
S ftiao
jfa
jp*
shun
783, Simplicity
virtue.
1.
209, (hsiao) learnedness.
fill
^, 871,
151,
He
returns to
F
Â
chung'
108, all
^^432,
people's
Inolden
times
'
7*aw 286, (jeri)

53. ifzu)
^
S
o
^
,
53,
(**)
<^'
shan' 752, Well
pjf su'
817, (shuo)
what they
'
weV
1047,
who
practised
^zco' 490, passed by,
'
tad* 867, reason,

*che 38, the ones,
VA H 278,
thereby
fu 146, he assists
3fc fei
t
136, did not
z^w'
flwj
1040,
the ten
thou-
\^ V 278,
PD ming
thereby
599, enlighten
sand
Z67^
1065, (z/w) things
^?* {hi 53i (te#) [in] their
Ri
,# 597, the people,
H
ffrj
^52-" 1 03 1,
(^w)
self
>
)
/a?2 285, so
natural development,
fsiang 967, (chtang) [but]

will
JLI V 278, thereby

|ff|
V^ 719,
,_^w 717,
(*?rr)
but
**
not
"J*
yil 1 120,
make
simplehearted
J?\
,^/
53, (tew)
them.
kan
n.
t
312,
he dares
EL ram
x
597,
The people
ivei 1047, to make.
"J* ,#/ 53, (tzu) in their

(Chapters 64-65.)
TRANSLITERATION.
a
614, being difficult
59, [chili) to
251
5|
/j\\
;
*che 38, things
^g c#2
c
'
govern
yi 1093, [he
'
is]
also [like
the ancients]
[that is] because
*ch ie 362, (chieh) a pattern
x
VA V 278,
Tf
,<:AV 342,
they
(&^)
gpJ* shih> 767, [and] a model.
S&} chV
58,
cleverness
\Eir
fhang
740,
Always
/o g .0
909, [have too]
much.
'_""
7*n ,^"
53 (chih) to
know
J^ 7278,
chV
chV
With
(chih) cleverness
j^'cJiie 362, (&&&) the pat-
58,
_i^ JfC ^&%,

o
tern
767, [and] the
762, (ss) this
mode
#j|j
59, {chih) to
govern
JB^shi'
|p%{
^z^c> 491, a country

)
=B
^ZT
.
zf/e/'
1054,
is
called
]j^fiwo A9 z,
Aafe# 231, (hsilen) pro-
Y
|H& &,
o
53,
(^ f
(zfs)
isthe country' s
found
(Ve)
tistteh, 871,
virtue.
in.
959.
curse.
y^
t
hiien 231, (Jisuen) Pro-
A\ u
717,
Not
^ *g
found
fe#, 871,
(^) virtue
VA V 278,
3gr chi"
with
S^P
(chih)
.s/zaw 736, (shen) is
deep
58,
cleverness
^K
o
V
!>'
279, indeed.
Vg
B|
chV
59, (chih) to
govern
^
&zfo 491, a country
,*/<> 491,
1
.
tctI
w ^ w IX 37 [^
279, indeed.
1S ] f ar "
reaching
'i
Jy^
g
o
4n
sthe
'
j3tL .y# 1125, [it

S
is]
to
2^*f53. (^)f
C0Untry
zvuh> 1063, (ivu) [common] things

Ft*
jjj|x/w 150. blessing.
yaw
126, the reverse,
hi
ts'z*
53. (chih)
Who
knows
j* V 279, indeed.
lU*
frkj
1034, (tea) these

526,
Tk
3?
(Chapter
65.)
'not 612,
1
Thus
Hang
two
cfe"
6o, (c/A) [it] obtains
252
JTT:
_JL*
yu in8,
%
to
?j|fe
shan' 752, can

#za' 183, (hsia) lower
ta 839, great
shun'' 784, obedience [fol-
""r^
[i[5
lowership]
-J^
,^z
53, (tzu) themselves.
o
jfe^
ku
434, Therefore
^*l2
Jiang 616, (neng) they can

zt>/z
t
JS #'
T*
879,
<3>
1047,
become
>v /w^
562,
"pj $ai 707, of the hundred

x
shiht 708,
562,
]>
Chapter
66.
>'ku
>^ /w^
E3r <chang 22,
453, valleys
Hp jvang
1043, the kings.

11.
^
yT
Vg
y^w' 175,
To
~& shi
put behind
'
762 (ssw)
>-
tl ^'
337 oneself.
1.
^
"
Therefore
'*
278,
SP s7iang'
II
773,
(sheng) holy
the
(Chiang 362, Rivers

'^#z 160, [and] seas
âw
286, (yVw)
man
{Sfcyu' H37i wishing

I*
G/r sw* 817, (shuo)
the
'shang 741,
x
to
be above
reason
Jj
V 278,
why
E3L
?rczVz
597, the people,
{? Jiang 616, (neng) they can

I
o jj/^z' 692, surely

JJ
ze/tfV
1047,
become
hundred
1EEC
V
L
278, in
his
"3T
^W 707,
of the
yen 1083,
%
words
keeps below
22i 'ku
453, valleys'
TC ha
J/^ i<^* o
i%-$,(hsza)
53. (tzu)
.^T jjuang 1043, the kings,
them.
^
lA
VA<? 38, that [is]

x
jSfrjV^' 1 1 37,
Wishing
o
i 278, because
y^ ^sien
799, (hsieri) to feed 597, the people,
'JA+ffti 342, they
f&min
(Chapters 65-66.)
TRANSLITERATION.
i
253
$V
692, surely
JRlften Bgy
fche
with J| V 278,
""jTyfoV 183, (Asms)

||/<?' 554, rejoices
WOr
)
&
s/ianj35,(sken) his person

175,
^
j
A**"
(Aow) keeps be-
^
shV
53,
hind (tzu) them.
$/*
926, in exalting [him]
flTl
>
7'
7I9 {err) and

'
/tf\ ,_^w 717, not
yen' 1089,
762, (ss)
)
tires.
VTherefore
VA V 278,
,Fl a ,c^
z
Because
he
5]E?
Jl
skang*
773,
(she?ig)
the
"^
342,
hly
>^> ,^w
717, not
29,
Jaw
f
286, (/<?)
94, dwells
man
5J
n*|
chang
(tseng) quarrels
'
cKu
4.2
jW &z*'
434, therefore 897,

/
r
|]jj
'shang
'
741, above,
5.fien
r^ A
719, (er?-) yet
in the
fil
wm 597,
the people
0Lmo'
603,
none
yf> ,/w
717, not
108,
flfanang
(^w^)
dwells
feel
616, {neng) can

.
*J&chungr'
*%
the burden.
JjH
*'*
94.
He
iH/sfeu
981,
^^
as
er
ria^ ^ ^^ ^ ,â^
53
with II2 5' wltn > w TT2t
(&aj him
29,
(^^) quarrel
Bn
fi^
'
A r^
719, (^rr) yet
razVz 597,
the people
-*^
^ 879,
/w^
562,
/J\ ,/w
âz
'
717, not
161, suffer
harm
1- s/w/z,
J-*
f i
708,
Chapter 67
S^Z 762, (SS#)

[
ts ih 987,
22,
Therefore
:
J^Jt'2 278;
^ fhang
(Chapters
66-67.)
254
rri ,san 723, Three

Bj?
t
si* 790, (hsi) mediocrity
ao
663, treasures.
* ju
-
142,
Now,
y? fien 897,
t
I
j"
In the
ô
sa
627, I
1 1 13,
"TT^'a' 183, (hsia)
world
ytrjf
y/
(
havft
*&
k
chie 358, [&&&} all
my
723, three
^Szuei'
Sffe'ô
1054. call
627,
$ao
[viz.,
663, treasures.
64, (chih) I
me
2j J^ta' 839,
Ta ]
great,
re-
chH
preserve
hn
I
'
r^
719, (^rr)
and
[sz" 837, (ssw) [but]

<A^y j?u 717, the
x
semble
un-
jP âo
jy
o
x
663, treasure
chi 53, (tew) them.

%
5zao' 795. (hsiao) seeming.
~yi
Jgg o
a
1095,
The
is
first
r*J yueh, 1130,
called
yCifu
Wfcjvez
142.
Now
Js'z'
*r?i
io 33
(^srw)
compas-
sion.
1049, only
is
721, (*?rr)
1
The second
~7^/a' 839, one

jbfp
great.
f^\
yueh
130, is called
ku
434, because
mctckten' 387, economy.
s^" 837, (ssu) one resemfLJ !

bles
o -^
sa?z 723,
The
is
third
y^\
j=J
fu
717, the un795, (hsiao) seeming.

(/*) If
Fj yueh
1 1 30,
called
szW
t
^\ ^717,
not
7fc$joh 296,
f=J
one were
^'te 312,
^ ^V w 897,
daring
to
S2W
795, (hsiao) seeming,
-^ ^Y 1047,
be
)
.
^^ V7w
Jdl chH
%
413,
how
long would
.,
'
i 279, indeed,
y
pp
(Chapter
67.)
hia> iS 3t (ksia)
world
i
342, his
sien 799, (hsieri) foremost
TRANSLITERATION.
2SC fs'z
SjT ku'
1033,
(tzzi)
255
[if]
[Who
is]
'
'she 748,
they discard
compassionate,
434, therefore
fp chiert 387,
economy
and
op nang 616.
f
(neng) he can
'ts'ze
974, (ch'ieh)
J3 yu?ig 1148, be brave.
Jg 'kzuang 478, are generous,

$^-'.9/2/748, [if] they discard
o
4gj chien* 387,
**?
jW
is] economical, &#' 434, therefore
[Who
4^2 heu'
l
^
pj
175,
(Aow) being be-
hind
tsHe 974, {chHeh) and
szV^ 799, {hsien) go to the
front,
f
np jiang 616,
(neng) he can
ESp 'kzvang 478, be generous.
4^
o
X,^7i7,
r
[Who] not
2rp
5^' 836, (ss)
they will die
T$fir*
a#
312, dares
to
jfe V 279, indeed.
f*% z6^Y 1047,

t
be
in the world's
rfc
/
fu
142,
However
^P
,/
2V 897,
183, (hsia)
f
S /sV
#Li4 *
I0 33. (fzu) [if] they are compassionate,
"TÂ/a'
y
VA V
278, thereby
J8jX sien 799, (hsien) foremost,

o jtA &w' 434, therefore
mjg. chert 45, (chan) in battles
B|J
sM
t
956,
(se)
then they
will
0^^^
r^V
616, i nen') ne can

77,
shang 771, (sheng) conquer. o
ffcch'ang
(*feff)
P^-
J^ V 278,
^Sp's^w
Blj
fc*/*,
Thereby
755, (shou) in the de-
349, as vessels
27, of profit.
ch'ang
956,
(s)
fence then they

will
&* chin
t
398,
Now
Jgj
if
ku' 435, be firm.

v.
$* shi
%
748. [people] discard
-4^ fien 897, Heaven,
^j fs'z'
#L
1033,
(^zw) compassion
$L Jsiang
967, (cJiiang)
when
PJ V5V/974, (ch'ieh) and

(
about fAm' 415, to help

"J*
J||
yung
148, are brave,
phi
53, (tew)
them [people],
(Chapter
67.)
256
Pf 7 278,
'&& 4US
~
with
1033,
rap
k
shang
771,
{sheng) conquers
ts'z'
{fzu) compassion
fzgo2, the enemy,

V^<? 38, the
T&i'wei 1054, will protect

"/* .cA* 53, {fzu) them.
one
^f> <i^ 717,
is
not
^+f chang
t
29, (tseng) quarrel-
,*" 879,
o some. ?lp shart 752, [Who] well

jfl yung"
\
^^ &/#. 562,
-4-*
149,
employs
sA/^
708,
Chapter
68.
yl jaw
286, {jert) the people,
J\pah,
647,
V/*e 38, the
one
^^
||J
<chang 22,
tvei 1047, renders himself
i^Y' 672, Comply

,îVw 897, with heaven.
1.
j> hia 183, (hsza) lowly.
3P
^q
s/22
'
762, (ssu)
This
Sfe shart
I
752,
[Who]
well
gH W2
1054,
is
called
zue'i
1047, excels
762, (ss) as a warrior,
38, the
^>
^
,c>fo'
7*7. not2 9>
5^2
A^ û
r
'
^ .^"^
J
quarrel(^<f ling's
)
^|? V^'
one
53, {fzu) [sign of gen.]
717,
is
not
W&teht
871, (^) virtue.
zvu 1061, warlike.
5/22' 762, {ssu)
This
Pt
;
shari 752, [Who] well

chert 45, {sha?i) fights
'<;/z<?
pP3
swV
1054,
1
is
called
JEH yung"
VI
149, the
employing
men's
gen.]
;3
38, the
one
not
Jan
286, (/#) of
yf\ ,fu
717,
is
jjSr ,<^' 53, (tew) [sign of
33C nrt
641, wrathful.
*/t
&"'
536, ability.
(552/)
shart 7 52, [Who] well
~pr 5^2 762,

'
This
(Chapters 67-68.)
TRANSLITERATION.
257
(<?rr)
"gpf
weV
'
1054,
672,
is
called
ffri
V/z 719,
but
KP fei
^F
complying
jS|
,/&' 1047,
become
fien 897, with Heaven.

'te 432,
*
$0L #0"
o
429, a guest.
^
22
o
_j^
cht 53. (^)
,.
wx
Since olden times
^J
,^w, 717,
Not
TJfr'kati 312, I dare

^fj?
A x
rA/ 393, [this
is] the most perfect [the extremest]
/szV 990, (chin) to advance

io2i, an inch
(err) but
"g* z's'ww'
o
rfrt
'
rh 719
5 ti'
879,
iJI tu ^ 9 2 ^> withdraw
y^luh>
-4r
562,
J^ch'ih
sAz'/j,
71, a foot.
11.
708,
J>
Chapter
69.
5/22' 762, (ssw)
jfokiu
413,
22,
Ejtt
This
ja chang
H ztf'
jrr Jiing
'
1054,
is
called
207, (hsing)
march-
fe hiiem^Ôi the mysterious
ing
,>w 1059, the not-
M yujig
l^
4B
1149, the function.
^r ,/foVz^ 207,
1.
(hsing) marchthreatening
B9 yung'
r
149,
An
expert
j[Sj
Jang 2 9
,ping 689, of war

jy/w 11 13,
4n ,^w
1059, without
/E?
has
^
g*
>'^w 1083, the saying:
m "
!&% i' 678, (iW) arms, o ,/aw^ 291, (jeng) charging

t
zvu 1060,
4fl z^z/ 1059, without
>^N ,^w
717, not
jSjf
fi 9 02
r/zz'A,
hostility.
Jpfr 'â 312, dare
67, seizing
J=L t/#
1047, to
become
4ll6 zt/w 1059, without
~P VAw
87, a host,
J5^
.^zVz^ 698, weapons.
(Chapters 68-69.)
258
LAO-TZE
256, Evil
TAO-TEH-KING.
|S hw
jfcb[
o>
/z"
879,
mo' 603, none

/a' 839, greater
J-*
|-
/sYA, 987,
Chapter 70
*jfc*
5^%, 708,
22,
5p> ,^
1118, than
^ fihang
light
?!$ fitting 407,

ti 902, of the
making
enemy.
$H
fitting
407,
fihi 53,
Of knowing
HH nan
A
614, difficulty.
By making
light of
/2 902, the
enemy
z^w 1060,
My
1=1
?m,ofo' 333, we will

IjjS
P5
^yen 1083, words [are]

shart 738, (sken) very
,5^
725, lose
r"
^^
f
281, easy
"
zvu 1060, our
$&? ao 663, treasures.
*o
j|L
4*n i^2
53
(chih)
to
under-
stand,
iBl sharf 738, (shen) very

*'
mw'
434, Therefore
281, easy
ijjj ttang' 321, [when]
/f"~T 1 4
Jiing 207, (hsing) to practise.
matched
i
/ ,W
"ft
J]
$ing
698, armies
"3P
t
^%
987,
)
[Yet]
in the
siang
790,
(hsiang) mu'
tually
*T^ jfY
hia' 183, (hsia)

ra<?'
world
,^za
350, encounter,
603,
no one
shzvai 785, the weaker [the more compassionate] VA/ 38, one
{
;
fffe
ndng
616, (neng) can
An
o
jjjjT
,cA 53, (cAz'A)
understand,
shang
771,
(sheng) conquers,
wo' 603, no one
jE V 279,
indeed.
"h t?
jwwg
616, (neng)
can
îr
'Jjo
/foVz^ 207,
"^ ^w
(Chapters 69-70.)
(hsing) practise [them].
1083,
Words
TRANSLITERATION.
f
259
773,
>fcf
yiu
1 1 13,
have
(chung) an
ancestor.
Hp shang'
*
(sheng) holy
the
'-y
{sung
'
1021,
^Ljon
286, (,/ew)
man
o
[
3|| 5^z 764, (ssw) Business actions [deeds]
fie'i'
669,
wears
silk]
/E? yiu
11 13,
have
master,
ko2iy, wool [not
jS*
^chiiin 418, a
hzvai 243, [and] [anc hides

side
rfejy^'
1 1 38,
in-
w 5^v </
fl||
ffflft
J42
gems.
Wz 1052,
ze/# 1059,
Just as
he
is
not
ff
7JD
**'
8 79.
<^ 2
'
53'
(<^^) known,
^
-4-*
te'A 987,
shih 708,
t
sM
762, (ssu)
y
therefore
Chapter
71.
J^f V278,
/f\ $u
t
717, not
^
am known
Tftt
jyz'/z,
1095.
fhajig 22
;fj* ,&/w 1060, I
,^w
'
53-
Knowledge's
4jQ ^
l
53, (chih)
5Efc ^zVz^-'
700 disease.
1.
y*T\
{
chi 53,
(<:/zz7z)
To know
4*n <^'
53' {chih)
Wn o know
/f> ,^w
717, the un-
5i> zuu 1060,

^l?"
me
j^n
,Â* 53, (c/7*)
knowable
high.
V/ze 38, those
ones
H
Jvi 176, (ftier) are rare.
/s^/z.
'shang 741,
717,
is
^&f
H[J
o
956, (fc)
I
^\ ,û
On
that ac-
Not
count
4*0
H*n
,cA 53, [chili) to

^/zz
1
know
Sffijvu 1060,
am
53,
[chili)
f=fkzve'i' 484, honorable.
fe ^^feHf
di
the knowable
700,
is
sickness.
jgfshV 762, (ssw)

[
Therefore
t
11.
jyv 278
fu
142,
Now
(Chapters 70-71.)
260
f
LAO-TZE
zv ei 1052, only
700,
TAO-TEH-KING.
|j|fc
& 879,
sick
wR^zng'
^ping'
by being
X^ tsHh
987,
700, of sickness,
)
-4-* s^z/^ 708,
Chapter
72.
M j&shV
762, (ssu)
" * VA' 721,
WT
/K
,^ 717, not
1
^thereby
^V
chang
22,
^^ ngaV
are sick.
619,
To
cherish
Wiping
700,
we
2*
'ki 337, oneself.

1.
in.
3jB|
shang' 773, (sheng) The

holy
A
+**
SL min
k
597,
[When]
pie
the peo-
,-^w 7i7.
/aw
286, (/^w)
man
yf\
not
J=&. zveV 1054, are afraid
rf*ii> u 7 1 7> n t
jluH 1046, of the dreadful,

ffijfo'ng' 700, is sick.
-Jj^
/'a'
J[^ V 278, Because
839, the great
fed** ,zt>/z
1046, dreadful
60, (chih) will
3|L ,<:.Y
15
342,
he
*3S chi'
come,
^zVz^' 700, is sick
.2?^
279, indeed
ing' 700, of sickness.
y^shi'
Jl
'
5H A z^w
762, (ssw)
)
1059,
Do
not
therefore
270,
)
OT< foa^,
186, (ksz'a) render
narrow
j= ^V
'T* <i^ 717, not
342, their
^ j^f
700, he is sick.
EJf sz/ 817, (shuo) place where
E3
o
,<;/z#
437, they dwell.
Aflf^zvu 1059,
Do
not
Hfl?-^*'
r
.
io ^9'
ma ^ e
wearisome
*H*
,^V
342, their
El? 52/817, (shuo) place where

(Chapter 71-72.)
Transliteration.
261
A shang
^^
Pft
/F\
,y*w 142,
742,
{sheng) they
live.
j!rfc^
'
434> Tnerefore
dk~
11.
*ch'u 445,
he discards
-.
iJx
^'
6?4
the latter
'
Now
~$ft*ts'% ioio, (&#) [and]
'zf// 1052,
only
when
f
chooses
]*
sV
1034, {tzu) the former.
^w
717, not
yen* 1089, they are
made
wearisome,
shV
762, (ssu)
*K
#'
879,
thereby
-H *$*&, 987,
,^ 717, not
|"* sAz'/^
708,
723,
22,
i>
Chapter
73.
I jy^^' 1089, they are weari-
\f~*x
san
J=L ski
762, (SS)
>
^L fhayig
Therefore
SP 3E=?
A
sh& ng 773' {sheng) the holy
fi y^W 289, Daring ^S tt/*Y 1047, to act.

A
Jan
286, (./Wz)
man
1.
E^l tsz" 103 1, (z) himself
J yung
r
148,
Courage,
/ptt
<chi 53, {chili)
knows,
^p
jjpfir
,>># 1 1 18,
f
[carried] to
^Tv i$ u 7*7
t^t
>
[but] not
^^
t
312, daring
z^"
1 03 1,
(z^) himself
0|| tseh
t
956, (/s^) then leads 731, death.

1 1 48,
@
o
t^t
chiert 385, he regards.
sha
2^"
103 1,
(/.?)
Himself
i
fS yung
l(
Courage
i&frngai' 619, cherishes
^p
y#
1 1 18,
[carried] to
^\ ,^M 7
F^l /s^"
J 7>
[but] not
,/w 717, not-
03 1, {tzu) himself
J$fr 'kan 312, daring
-^2^^7484, he treasures
H|| teeA, 956, (tse) then leads to
(Chapters 72-73.)
262
v?& hzvo
o ]H*
<chi^, {tzu) it [the reasons of success and failure]
IV.
258,
life.
T?^
*o
These
/sV
1034, (tzu)
p{?]
'Hang- 526, two

r
^
^
/few 897,
,^z
53.
Heaven's
M 38,
things
(^)
^wo'
I
259,
sometimes
^T tatf
867, reason
^p J
I
/2*
'
521, are beneficial,
^
KJ
*-*
o
x
$u
717, not
29, {tseng) quarrels
JJJ^
#2^0' 259, sometimes
^ft ckang
t '
^&
/W
161, are harmful.
rA
719, (err) yet
^^
11.
y^
V*
/ten 897,
Heaven's
,#/ 53,
(tew)
shari 752, well [in a good way, viz., to perfection] ffife shang 771, (shtng) it conquers **o /^ ,^ 7i7. n ot
k
"=?
fyT sw' 817, (shuo) what
is
1083,
it
speaks
Sg V
o
^rff.
(
1063, hated [despised by, rejected]

780,
ff5 '?*
*~*
7 '9
(err) yet
'
sAw
who
_ shan
fife
(
752, well [in a
good
;
way]
>'/^
1 1 06, it
4*[t
chi 53, (chih) knows
responds
T|L
^V 342,
its
7fi
Ju
717, not
it
22
ft)? &w' 434, reason
?
chad" 35,
summons
Jjfi
\rh 719,
(*rr) yet
(tew) itself
in.
F^l tsz"
sZtf"
1 03 1,
762, (ssu)
>
Therefore
gX
JV
V278,
773,
Xfc Jed 498, it comes. o ijg &y* jr. v. 27, p. 22b.

v
3$? shang"
(sheng) holy
the
'^
&fc
[it
acts] in a lenient [slow]
Jan
\rh
285,
manner,
,./aw 286, (jtew)

rz*w 11 12,
man
7i9 (?) yet
ffljj
i<
even
difficult
jian 614, deems
This character r^V missing in Williams. (Chapter 73-)
= slow
is
TRANSLITERATION.
: shart
752, [perfect]
263
613, in
good
/d^> a2
#
'
what way
iHj ^meu 587, (mou) [are its] ***** devices.
YpT
^0
215, [and]
how
VA V
278, with 836, (szu) death
^P
^g
ie9i
897, Heaven's
^P
s,e'
'zuang 1044, net

Jzzv'ei 487, is vast,
jHfi cA*' 440, [can]
one frighten
Hw
S
o
chi 53, (tzu) them?

t
Jziv'ii 487, so vast
^joh
wide-
296, (je) If
5^w
775,
[it
is]
Sj
yjFv
'//* 719, (*rr)
meshed and yet
j3 'shi j6i, (ssu)
we make
,^w 717, not

shih 769,
k
J2
loses.
7wz 597, people
yip chang 740, always

jfc
it
|.
zf<?V 1054, fear

f
>JHP 5^' 836, (ssw) death,
o
tVrj
'/* 719, (rr)

.ze/^Y
but
[if]
^
~f"*
teYA, 987
EL
Chapter
J>
1047,
[someone
should]
make
shih 708,
t
74.
-gi*
cAV
344, innovations,
38, that one,
J]tJ
ss" 836,
5aT V#/
E^.
chang
22,
PI
Z/W I060, I
^|| fe
872, (/*) take
Û
c^/' 57,
To overcome
chilly 67,
[and] seize
lE hzvoh, 259, delusion.
ml
1.
'
r#
719, (*rr)
and
^
13,
ZrP
E2 ^
m/
597,
[When]
pie
the peo-
jrti
(
s/za 731, kill
,^ 717. not
w/A"' 1054, fear
'as*
-Jf
chi 53, (tew) him,

5/2w 780,
o
jgjr
t
who
?
836, (ssk) death,
tJJi*
kan
312, will dare
(Chapters 73-74-)
264
ST
r
chang
yzu
5 ^'
1 1
740,
13,
Always
is
fit 176, (^s/)
rare
[if]
/fci*
there
(ssu)
kill,
^jt?
yiu
1 1 13,
it is
"m
<
835,
an executioner
^\
,i>u 717,
not
sâ
731, to
4&
3i
kills.
shang
739,
he injures
*che 38,
one
[who]
s/ieuj54, [shou) his hands.

final particle]
sha
731,
.2E V 279, [a
^fc ,y*w 142,
Now
[if
man]
qV
m1
âz 845, taking the place of

'
,52-'
835,
(ss)
kill,
the executioner
J^ tsHh, 987,
-p
TT,
j=j^
sha
731, to
s,foy^ 708,
e
Chapter
75.
*che 38, of the
one
kills,
w*
1060,
22,
jsha 731, [who]
fhang
-B sAz
g|f
IVa
'
762, (ss) this
z^<?V 1054, is called
w
iji
/a?z 853, Greediness'
829, loss.
1.
^P* toz
Ht^
'
845, taking the place of
tcC 839, the great
f%jnm 597l
The
'
|M
^fc
fj^ tsiang' 968, (chiang) carpenter tf* 548, [who] hews. 4

,_/~w
{jf$|
cht 53i
^/z/ 334,
(^)(P e P le s
starvation
142,
Now
[whoyakes^ the
|}l
278, [comes] 342, their
from
ft tai
-+
8 45\
i
|-
**V
/a' 839, the great
'shang 741, superior's

^z'/z, 766,
tsiang' 968, [chiang) carpenter /** 548, [who] hews,

'che 53, the one,
"g^
^^
consuming
*fj^
.<?/
782,
^
(Chapters 74-75.)
of taxes
*
chi 53. (**#)
TRANSLITERATION.
gog, too
265
p
o
jto
much.
)
T4*t .cAV 342, their

Jj?*
jp? shi' 762, (ssu)
chHu 416, seeking
>
Therefore Zfc jshdng 742, [sheng

life's
J^V2 7 8,
,c/ 334, ||||
they starve.
"y*
^2
53. (2#w)
IP
raz>z
597,
The
people's
JBJ. /2^' 176, (/zow) intensity

s/"'
^X fhi
|gjg
,
53, (tzu) [sign of gen.]

difficult
762, (ss)
therefore
,a 614, [being]
c
jgj[V 27 8,
fpv$[
:
iD o
LJ[
'
59'
z)
to
govern
~
o
rtiing 407, they

'sz'
make
light of
H
%
278,
comes from
iyp
836, (ss) death.

142,
IT
K^
ch'i 342, their
y^
>
fu
Now
[who
is]
shang
741,
P|j: 'ivei 1052, just
^
jS*
vr>
superiors'
,&* 53.
f
(tew)
^fe zvu
1059, not
A=i yiu
A
1 1
13,
being
J/^ V 278, on
[med| ,shdng 742, (sheng)
life
/& 1047, too active
dlesome].
762, (ssw)
J
J^shz'
**-
w/A" 1047, bent,
V
J
Therefore
*/*/ 38,
J^'^78,
J
the one
;aw 614,
it is
difficult
jpr
shV
762, (ss) this one
>cfe"' 5g, (chih) to
govern.
^&
-3P
Efct a
(
hie?i 197,
(hszen)
is
more
moral
>7V
1 1 18,
than
es-
f,*f7.
The
'
g3 kzueV 484, [those who] teem

(
,chz
S3
(te*)lP eo P le
shang
742, {sheng)
life.
BjjS phfing 407,
making
light
73C o
's^'
836, (ssz^) death
IJ V
278, [comes]
from
^Chapter
75.)
266
tV 879,
Ot
-ffji
jshang 742, (skeng)

[y^ 1079, (jy*/*) are
life
X* tsHh,
%
987,
indeed
-p* shih 708,
Chapter
76.
3^
ffirt
,/*# 294,
(.70 w)
tender
y^t luh 562,

i
tern' 1018, [and] delicate.

c7i'z
t
=&
chang
22,
>
"BP
342,
[When] they
^Jj
3fj
sz' 836, (ssw) die,
&zaz*' 360,
fc'i<x>
Beware
of
SiS
ng
366,
strength
HT yi
1079,
(jyÂ)
[viz., of
being strong].
they are indeed
^g
JKjgL
&^
f
436, rigid
325, [and] dry.
a0
/I
jaw
286, (/<#)
Man
11.
(tew) in his Jy* 1^^ 53.
Zp skang 742,
(
PpjF
^'
(sheng)
434 Therefore
380, the
r
>
life,
R% chien>
hard
stiff
Hi
'jy/
1079, (jy^) is indeed [auxiliary particle]

294, (/ow) tender
C/Vw>)
j^R jVw
3ffl
;5|g
c^
'
an^
38,
3^6, [and]
V^/
's^'
ones [are]
)
37^,295,
,
[and] weak.
2FP
,AV 342,
's^'
[When] he
836, (SS#)
^5P
ffl,
836, (ss) dies,
^
tr
<3
death's
,*A* 53
(^)
yd
fu
919,
companions
[fol-
1079, (^//) he
is
indeed
lowers] ?*n? A< /e# 294, (y9w) The tender
refe c7iien 380,

t
hard
E&ajohi 295,
ch'iang 366, [and]
2x/aw' 1040,
stiff.
(y<?)
[and]
weak
3j'
VA^
t
38,
ones [are]
The
ten thou-
sand
ze/ft^,
ij?
&i
~/P
sha?zg 742, (sheng)

life's
1065, (ze>) things,
hi
53. (te)
[Pp. /5'ao 956, the grass,
&:
^&
~/*
??z^'
607, [and] trees

53, (te#) in their
^ fu
919,
companions
lowers]
[fol-
,:Az
(Chapter
76.)
TRANSLITERATION
e| #' 879,
267
J-* ts ih 987,
i
shV
J|
762, (ssic)
>-
Therefore
I-* s/b'^ 708,
Chapter 77
V278,
J^ to'2%,
siting 698,
987,
22,
[who
in]
arms
^^
(tse)
HS
fljl WJ M\
chang
chHang
tseh,
366, are strong,
9S6,
then they
will
~P fien
897,
Heaven's
iM* /ao' 867, reason.
,^w 717, not

t
shang, 771, (skeng) conquer.

607,
y^
ften 897,
jfcmu*
[When]
fare! [are]
trees
*w
g
~o
-^
M
(
^
it
Heaven's
fjfi ^chHang, 366, strong,
too' 867, reason,
Hi! * J
teÂ, 956,
(ê) then they

will
|1 ÂV 342,
dfc kung' 464, be doomed. o

*yfg
\yiu
x
1112, resembles
22, the stretching
chWang
to' 839,
366,
The
strong
&lg chang
~^T
Jj||
[and] great
J^ ftmig
461, of a bow.
V#
94, stay
#-
3& Jiu 224,

below.
Oh
|> foa' 183, (hsia)
lHJ
,/^w 294, (jou)
&ao
324,
38,
The
higher
32
The
tender,
5i| V/z/
one
[it]
Sffijoht 295, (7'ao) the

Jg|f[
weak
fljjjz' 1093,
brings
it.
down
V#w
94, stay
^S
fihi 53, (tzu)
'sJiang 741, above.
TC
5|
j
#za' 183, (hsia)

V/z/ 38, one
r
The lower
ja g cA#
J
439,
53,
1 1
[it]
raises
it.
,^/z2
(^)
pfe?
13,
Who
have
(Chapters 76-77.)
268
yil 1 121,
yf\ u 717, not
t
abundance,
'chi 38, the ones,
7^ Jan $||
q\
285, so.
'sun 829,
[it]
diminishes
\sw 829, It diminishes

,_^w 717,
~s\ chi 53, (tzu) them.

t
[those
who have]
not
j/f>
^w
717,
Who
not
KL fsu
1 014,
enough
JR1 /sw 1014, have enough

'che 38, the ones,
JW H
278, thereby to
159,
13,
^& fung'
/&
'^'w
1 1
(feng) serve
y&
125, [it] gives
[those
who] have
fhi
53, (te^) to
them.
&&
yu
121,
abundance.
11.
^
)
5/2w 780,
Who
can
^C '^w 89 7-
[That
is]
'
Qg
/Ej
f
nang
>7w
616, (neng)
.chi
o
S3,
(^)(
Heaven
s
1 1 13,
have
*|| tad 867, reason.
*p
l/l
,jy# 1 121,
abundance
4B 'sun 829,
]K* yiu
x
It
diminishes
278, for the purpose of

159,
1 1 13,
[those
who] have
^Skfung'
(feng) serving
S&
yu
1 i2i,
abundance
5^/^897,
the
[Vrt '/"A 719, (^rr;
and
3 ^
A\ $u
(
~f
712, completes 717, [those
hza' 183, &sta)
world?
f
who have]
not
*ski' 762, (ss)

>
Therefore
JKL fsu 1014, enough,
J^'v 27 8,
JfCf
shang' 773,
^3&
(sheng) holy
the
/^ âw
g[ tad
)
286, (jeri)
II
,ya 286, (y^w)

zt/^V
man
Man's
*{5^
1047, makes,
"jig, (err)
867, reason
(s<?) is
\rh
yfC
(Chapter
77.)
yet
H|] tseh 956,
717, not
TRANSLITERATION.
shi' 761, (shih) claims.
j^F2
269
294, (/ow) in tender-
/JN*
,7^
ness
If! ku?ig 460, Merit

i
B3
*b^ 295, (yo) [and] weakness

603, nothing
"o
m?
jjj|
ch'dng
77,
(cheng) he accomplishes,
Mô'
*'fi
>A
t
719,
(^r) yet
&zô' 490,
>7/ 11 18,
can more surpass
yt\
IgS o
717, not
94,
-3p
[is
than
'ch'u
dwells there attached to it].
JjC*shui
781, water
IK
^N
w/T
,^V 342, He
,^w 717, not
j>#' 1 137,
ml
\rh
719, (err) 461,
And
attacks
Jjf feung
t%,
i
who
wishes
chien 380, the hard

366, [and] the
13
chien' 385, to let

197,
be seen
&t ch'iang
.rg.
K
Jly A fo*
Jt|S
[to display]
strong
(hsien) his excellence.
^/ 38,
[of] the ones,
1078,
Does he? [Sign

"j
of interogative sentence.]
ffi
wo' 603, no one

x
-*/
*^fa
chi 53, (^w) of them
^ W 879,
J-*
fe'zft,
na?ig 616, (neng) can
987,
##
Chapter
78.
B# s7iang 771, (sheng) surx
"fcj*
-+* shih 708,

l
iX^cthi 647,
.E=^
^C ^ **
IVI
ÂV
zfw
342,
Among
pass [it]. things

is
~ t
1059,
there
none
which
278, herein
chang
22,
Jf? z" 281, takes the place
f$
-{=}
/>*' 289,
Trust
^5
53
"*
"J*
,/*/ 53,
(fe*) of
it.
[The reason
bA, 295, (/<?)
is]
5m'
807, in faith.
The weak
,^2
53, (tzu)
being
1.
y? fieri 897,
\
I>
hid
l"
183, (hsia)
In the world
(sheng) conquerors | cKiang 366, of the strong

^*"
t
Wf sha?ig
771,
(Chapters 77-78.)
270
^F^
j'eu 294, (jou)
The
tender
ts ih
<
987, (#/) millet
[of
the grain sacrifice]

~/f ,chi 53, (tzu)
being
(sheng) conquerors
stiff.
^P
<chu 87, the master.

s/z^w'
shang
771,
756,
(shou)
Who
the
is
charged with
[iU , kzvo 49 L
)
||]
Jiang
318, of the
3^/^897,
J
Inthe
)
hicC 183, (hsia)
/fC no one
^
shV
717, un792, (hsiang) blessings,
"j^ wo'
PjZ u
t
603, there is
siang
717,
[who] not
762, (ssw) this
one
&H
cht 53, (chih)
knows
[this],
g@
zf/z' 1054, is called
"b] wo'
jfc
603, [but]
no one
^C <â 8 97b%
the
nang
616, (neng) can
hicC 183, (hsia)
"
)
ff 1J-
,^'w^ 207, {hsing) practise

[it].
Ip
o
zuang
chang'
t
1043, king.
75,
7p
11.
(cheng) True
"==*
jy^w 1083,
words
gj w' 434, Therefore

;JP?7pî 2 96,
(./)
seem
gff skang'
773,
(sheng) holy
the
K? yaw
126, paradoxical.
y^
Êj o
i%
/aw 286, (y^w)
man
jw
1142, declares:
756,
^g
s#<?w'
(shou)
Who
is
m
'
charged with
fiwo 491.
53. ('**)
1
|U **" 879, J^ s7# 987,

4
.<**
xIS &^w
f
the country's
-t* s^/fc, 708,
}-
Chapter 79
330, (0w) sin
[moral
^
E1
'^w
t
4 X 3.
22,
filth],
shi' 762, (ss) this one

is
chang
He? z^^V 1054,
called
fi y w
the altar's !2
'
28 9. Sustain
349, contracts.
|t* sA<?" 748, of
k i'
r
(Chapters 78-79.)
TRANSLITERATION.
^jjjiteh^ 871, (#) virtue
271
^[l^zô
1
254,
[When] reconciling
U]
,*'
835.
ss %) keep
[their]
~7
ta* 839,
a great
3^2 <^V
ffihyuert 1138, hatred,
ô
3JFE
349,
contract
not
[obligations].
o
ij?fr
~wu 1059,
s?i
'
[Who] have
virtue
ft
r
'
692, surely
W*te^
1 1 13,
/M ^/
Igk x yu
there will
"pfj ,5^' 835, (ssu) insist
on
1121,
remain
^^ch'eh,
1 1 38,
42,
(^)
11.
[their]
<i*yuen'
some hatred.
claims.
^&
jg^
*!
o
t
ngan
620,
Where-
^TT /Y^w 897, Heaven's

*^T ta& 867, reason
V 27. by
zf/z 1047, to
make
Tit]
4ffl-
,2f 1059. na s
no
preference
î&shart
752, good?
sffi
Js'tnggi,
(chi?i)
^q [nepotism, family relation]

*"' 762,
(SS&)
>
^f*
chang
'>'**<
Therefore
El3,
1
740, [but]
always
125, helps
Stl shang*
^&
A
773,
(sheng) holy
the
^fe sha?i 752, the good
/a
286, {jen)
67, holds
man
,/a 286, (/*) man.
^/zz'A,
yt?
Yso 1002, the
left side
#' 879,
i
^jzjOch'i' 349, of his contract

r?rj
J\j>ak
647,
Chapter 80
\rh
.i*
719, (err)
and
-p
rsM
s^/A, 708,
7\
w 7 X 7 not
957, exacts
fhang
^w/z,
22,
^^^ /s*^
3?
'iV
921,
Alone
^p
,jyw 1 1 18,
from
Uh
%
538, standing.
1.
A Jan
286, (y^w) others.
siao /[> J
795,
(hsiao)
[In]
^^
ytu
11
13,
[Who] have
small ^jx/o 491, country
(Chapters 79-80.)
272
LAO-TZE
TAO-TEH-KING.
5|f 'kiva 467, [with] few
ffi.ww
Bfr
52/'
1059, they
have no
EL min
o
(
597, people
817, (shuo) occasion
[literally,
jrtf skz 761, (ssu) let
[them]
3e fJCang 772,
" place where "] (cheng) to

ride
/&
yhi
1 1
13,
have
2/* fbi 53. (tew) in them.
64* shih 768, over ten

t
men
Sh* ,s^2 826, Though

/E3 j>zw
f
ju^
/I
t
707,
(/zo)
[and] hun-
1 1 13,
they have
dred men,
./a 286,
<chi 53,
(7^) men
Ep Vfoa
355,
armors
o
flfi
(/^) as their
fc. iting 698, [and] weapons

5|E zf w 1059,
sit
^V
349, officers [vessels]

(^rr)
they have no
V>& 719,
but
fyf
817, {shuo) occasion
^TJ ,^w 717, not
KS
"/*
t
ch'an
19, (cken) to
don
EB yung'
o
filf
'
149, use their
^/ 53,
(a-)
them.
power.
shi 761, (ss) Let
raz>z
t
fm
62
'shz j6i, (ssu)
Let
E2
597, the people

108,
^zVz 597, the people

i
Jg* chung'
esteem
death
w fJi -^
I 5 If
return to
/pl> 'sz' 836, (ss)
&3:
chieh, 376, knotted
|-frj
\rh
t
719, (<?rr) 717, not

1
and
&R
fm
sktng
A
772, (skeng) cords
/T\
'
r^
719, (^rr)
1
and
2gp| 'jyw^
137, to a distance
Hh yung'
149, use
/ffp
o
'si
789,
move.
^^
o
"fcr
#z 53
(te.)
them
them] deHght
^
/H
4&*
?1|
sui 826, Though

1 1
"
â
310,
[let
'jye'w
13,
they have
h. chH
342, in their
,<:/^w 48, (c7iou)
ships
^N shih,
766, food
jy# 1122, [and] carriages,
'mei 586, be proud of

80.)
(Chapter
TRANSLITERATION.
273
790,
^
HR
Jtf ,c#V 342, their

'
/kQ sia??g
(hsiang) mutually
jfw 152, clothes;

t
fc 'zvang 1044, tnev
w ^^
visit
&
ngan
620,
be content with
3w
to* 498, or
come and
go.
cAY342, their
;
Spy chu 437, dwellings

{
e|* ti 879,
Id"
gB|
jeL
554, rejoice in
f\^âh,
ch'i 342, their
647,
r*
/fc su 822, customs.
s/w/i, 708,
|>
Chapter 81
3/2*^
1095,
11.
^
@T
cha?ig 22,
lin 541,
neighboring
f
|j|j
A?ew 199, Propounding
kwo
ffi
491, country
790,
cfo'^ 68, the essential.
siang
(hsiang) mutually
/z*zz
zvang' 1045, might be in

sight,
r/zz
sin' 807, (hsin) Faithful
334,
Cocks
y^z 1083, words
keu
329, (&ow) [and] dogs
*7jx
û 7
I 7
are not
chi 4,3, (/^w) their
-^? 'mH 586, pleasant.
shing siang
771, (sheng) voice

790,
35
r==*
'?nei 586,
Pleasant
(hsiang) mutually
yen
-^
1083,
words
H wow R
min
1041, (2w?z)
597,
might be
yfc
&=
It3
M 7 J 7 ar e not
807, (hsin) faithful.
1
heard.
The people
reach
siti'
~5 chi'
60, (chih) will
shan
752,
The good
[i.
P)
*
o
7a
S2-'
508, old age
=3
die,
'che 38,
ones
not
e.,
men]
836, (ssw)
and
^\
,.2* 7I7.
$11 717, [but] not
jg^tîen' 688, dispute.

(Chapters
80-81.)
274
ffSbfien* 688,
Who dispute
yQ
o
pfjj
yiu 1113,
339,
will acquire.
S^
yf\
che* 38,
the ones
^''
Having
<1>
U 7*7. not
JW
B8,
71
V278, thereby
*yU 1123, given
rife sha?i' 752, are good.
o Art
**
,^/jz
53, (chih)
The knowing
J^
2 ^6, (./) to the
o
V/j/38, ones
p--*
y
people
V^*337, he himself
'>>#
yF^ ,^w 717, not
'TO?
H26, the more exceedingly

will
foh^ 706, (^0) are learned.
^^
/o 909,
have plenty.
)
o
'~
1*'
,.
2>oh, 706, (^0)
The
learned
o nJF /'& 897,
>
Heaven's
VA/38, ones
J^FC
2l
o
***" 53
>
^)
'
iutlil> n ot
53' [&**%)
jjf too* 867, reason
4*0 .#*
know.
ÎJ &" 521, benefits

(err) but j]^ \ rh 7 IQ
.
11.
IK
-7-
^ ^ Jan
/f\
^<*^'
773.
(sheng) holy
The
286,
(>w) man
i$u 717, not

(chi) hoards.
^^ ^ s gg
w ?I7 no t
1^ )0i
jia {>
injures.
shang' 773, (sheng) The

holy
^g siQS6,
j& n
t
2 86, (/<?)
^
JLJ
Jl
man s
Having
^*"
V
339,
chi 53, (tzu)
278, thereby
^T
/ao' 867, reason [is]
tvei 1047,
worked
(7m) for others
o 4S| vuei 1047, to act

'
/arc 286,
rjf?
r^
719, (err) but
Ff.
^2
x
337, he himself
1 1 26,
y?^ ,^w 717, not
yu
the
more exceedin g!y
&
o
<chang 29, (tseng) toquarrel.
(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 clvien "to move to
which means as a noun "report" or " tra "to transmit," might in this connexion be better translated "biography."
The word
chzu'en,
dition," as a verb
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 die
(3)
and Jan
is
(12)
"one" and "man" be-
long together, but in a translation the former has naturally to be
The word jan, man,

(in
used in the sense of the English

ia?i (in
endings er
iari).
such words as Londoner) and
Washington-
The word ye
is
(13)
means "indeed."
It is
an affirmation which
here used as a
final particle, indicating
the conclusion of the
sentence.
11.
(3) sometimes translatable by "esquire," without being exactly an aristocratic title, is a term of distinction it is added to family names of prominence.
;
The word shi
278
J0t*
It
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. Laodistinction
Tze's appellation
distinction
is
Poh Yang
(7-8),
Prince Positive,
is
apparently a
which was given him
in his
youth by his teachers. Yang
the positive principle, representing the sun, south,
and manlititle
ness.
(See Note to Chapter 42,
i.
20).
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 lobes, which according to Asiatic taste is not only a sign of virtue
after their death.
but also a
mark of beauty. The word chi (16) is very common
in Chinese.
It
indicates that
the following words stand in some relation to prior words It may sometimes be translated by " his, her, its, or theirs," sometimes by
placing the preceding noun into the genitive
and sometimes
it
serves as a pronoun of some preceding substantive, in which case it is translated by " him, her, it, or them." When connecting dependent sentences it may be translated by " that as when," etc.,
;
;
without,
however, being otherwise an equivalent term of these

in.
words.
The term yil
'
(8),
'
with, " serves to indicate the indirect object.
IV.
The
together.
relative
su
(5)
and the pronoun che
(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.

278
(i)
Compare Williams,
S.
Z>., p.
with, p. 337, (chi).
Kiiln
(2) tsz" (3),
pher,"
is
common term
"the superior sage," or "the royal philosoin Chinese. It means " the ideal man,"
NOTES AND COMMENTS.

and
is
279
sage."
synonym of s hang j an, "the holy man, the saint, the See Introduction pp. 27-29. The word shi (6) means " the right time" or M the right seaa
literally
son."
The word kia (8) means P'ung (14) is, according

in the
"mounting
a carriage."
to the
commentators, a plant growing
sand and easily carried about in the winds. lei (15) means "to heap," "to gather," "to bind." But the commentators declare that it acquires in this connexion
The word
the sense of drifting or being carried about.

VI.
Williams
(S.
D., p. 1146) defines the
word yung
(14)
"to
re-
ceive," or, as a noun, "face;
mien; screen."
VII.
The word k'ii' (1) "depart" is here causative "let The words tsz' (2) chi (3), "the sir's," stand here in
:
depart."
the sec-
ond person, meaning "sir, your," etc. The word k'i (5) means " the vital principle, air, breath, spirit, mettle." See the translator's article on " Chinese Philosophy " in The Monist, Vol. VI., No. 2, pp. 21 1-2 14. The word seh (9), color, is used in the sense of showy or stagelike behavior, bland manners, and externalities which are for the
eye only.
The
It
position of this sentence cannot be retained in English.

:
means
"That
way]
is
what
(22) I (21)
sir (25),
[in a
like (26) this (27),

VIII.
communicate (24) to (23), the and (28) that is all (29)."
0t*
Confucius
felt
much
elated at his endeavor to set the
world an example of decorous demeanor.

therefore,
He
probably expected
praise for realising the ideal of propriety, not censure,

greatly dismayed
and was,
his high-
when Lao-Tze denounced

and "affectations."
est aspirations as
"proud
airs'
The
basis
of Confucian ethics
is "filial
piety" which inculcates reverence
for parents, superiors,

lief in tradition.
and ancestors.
if
Confucius represents beis
The wisdom
of the sages of yore
to
him a
divine revelation which
questioned would leave the world with-
out any standard of right. Lao-Tze recognises no personal authority
whatever, and bases his ethics upon the eternal
norm
of the
28o
right, of
Tao, upon abstract reason, the immutable principles of

truth,
and goodness.
is
Confucius, unable to grasp Lao-Tze's phi-
losophy,
quite shocked at his condemnation of reverence.
The
of the
personalities of the sages of yore are to

past, their
;
Lao-Tze a matter
alone as that which

y
bones moulder in the dust he considers their words still remains of their existence, the value of
which he measures by their agreement with the Tao. Tsz (5) means "child, boy, philosopher, sage." Ti (4) tsz" (5), younger followers, means "disciples." Sheu (20) means any hairy quadruped that is wild brutes, especially game. (Williams, S. D. p. 756.)
;
t
IX.
The word k d
f
(3)
means, as a noun, "power," or "ability;"
" implying a passive condition. If followed by I (4) as here, both words together acquire an active meaning 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-
as a verb, " to be able to be,
ter
1,
i.,
2.
x.
means "to go to," " to reach" (see xii, 12), a preposition and in connexion with yii (2) it may be translated by "as to," "concerning," "with reference to." The word 'rh (12) is, as a rule, to be translated by "and" or
chi' (1)
The verb when used as
"but."
In this connexion
it
changes the next following shang,

to" or "upwards."
sentence which terminates
high, into an adverb, viz.,
"up
The word ye
with
it is
(24) indicates that the
a question.
XI.
The word siu (3) means "to cultivate," "to study," "to practise." (See Williams, S. D. p. 811.)
t
XII.
Here chi (4) (the same as ii., 15 et alias) is added to the end of the sentence. It refers to kiu, " long time," and we transliterate
it
by " then." The word kzvan
(13)
means custom-house,
toll-gate,
t
boundary,
frontier, pass, frontier-pass.
(See Williams, S. D.
p. 472.)
NOTES AND COMMENTS.

XIII.
2I
The word yin
(3)
means "to grasp the hand," "to govern."
As a noun, " chief or overseer." (Williams, S. D., p. 1102.) HI Thus the whole name Yin-Hi signifies (4) means "to rejoice."
"he who rejoices being a chief." K'iang (10) means "to force," "to compel." Here
be translated "to request earnestly."
366.)
it
should
(See Williams, S. D., p.
As a verb
tion,
zvei (11) means "to act," "to do." As a preposi"for the benefit of," "with regard to," "for the sake of."
(See Gabelentz, A?ifgr., p. 52, 97, V.)

XIV.
The words
yii (1)
ski
(2),
"to
this,"
mean
in their
combina-
tion "thereupon."
(See Gabelentz, Anfgr.,

l
p. 55,
Shang hia
lower,"
i.
ien (8-10)
means
literally
103.) " of a higher and
e.,
a former and latter, division (installment).
We should
say, consisting of
two
parts.
THE OLD PHILOSOPHER'S CANON ON REASON AND

VIRTUE.
King
sical
is
the
title
standard authority on the subject

book, or briefly
book which has been canonised as a it is sometimes translated clasclassic, sometimes canon. See the quotation
of a
;
from Legge on page
38.
is
The
ordinal in Chinese
expressed by the noun ti which corth,
responds to the English ending

ber to which
it is
only that
it
precedes the
num-
attached.
" section " or "chapter."
The term chang means
CHAPTER
T'i, in the
sel.
I.
heading,
is
The word means,

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

solid,"
sacrificial ves-
verb,
"
to
em-
"to realise," "to render liams, S. D. p. 884.)

body,
"to incarnate."
(See Wil-
The word K'o

able,"
to S.
is
(2), as a noun, "power," as a verb, "to be always followed by a passive form, while K'o i (see note
M. Ch.
ix.
3-4)
is
followed by an active form

i
accordingly,
k'o tao means "it can be reasoned," and k'o

"it can reason."
tao would
mean
282
J^**
The
sentence
i.
1-3
may be
translated in various ways.

is
Our
version, "
The Reason
that can be reasoned, "
the simplest
' '
translation that can be offered, but
we might
as well translate
the
word that can be spoken," or, "the logic that can be argued," or, "the path that can be trodden." To avoid all these difficulties, Chalmers translates "the tau (or tad) 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),
"not," differs from

in-, as, e. g.,
fu
"not," by being
Pu
is
the simple negation, in
compounds an"unvirtue"
(see
ii.),
swering the English un- or
teh,
shan, "ungoodness" or "evil" (Chapter 2, jbu chi (Chapter 3, vi., 6-7) "ungoverned" or " anarchical,"
Chapter
38);
etc.
But fei means "by no means," implying a disavowal and an Wii is still another kind of negation which also earnest rejection. frequently occurs in compounds, such as zv u ming, zvu yu, etc. (See Williams, S. D., pp. 136, 717, and 1059.)
11.
The words
ing in
zvu
ming
(1-2)
mean "nameless."
of,"
-less.
Wu
(see
Wil-
liams, S.D., p. 1059)
means "destitute
"not having," answer-
compounds
to the
English ending
J0F* The nameless, or unnameable, zvu ming (1-2) is not only the undetermined, the abstract, but also the holy, the ineffable.
The nameable, yiu ming

It is
(7-8), is that
which can be determined.
the specific or concrete. For yiu see Williams, S. D., p. 11 13. The term -wan zvuh (9-10), the myriad beings, things or crea-
tures (see Williams, S. D., pp. 1040, 1065) crete existence as the
means nature
in its confirst
sum
total of all that exists.
(See the
note to Chapter 2.)
The
lows
able,
ities.
its
character chi (11)
is
the sign of the genitive.

ii.
Always
fol-
noun.
(See S. M. Ch.
16.)
The
sentence 7-12 means the immanent Tao, as the nameis
which
the factor that shapes the world of concrete realin.
is
The word ku (1), "cause," "reason" (Williams, S. commonly used by Lao-Tze to introduce a quotation.
to
D.,
p.
434)
It is tan-
tamount
heard."
"therefore
it
has been said,"
or,
"thus you have
NOTES AND COMMENTS.
283
The words ivu yii (3-4), " desireless, " and yiu yii (10-12) "having desire," or, "desirous," form a similar contrast as zvu ming and yiu ming. The word miao (8) denotes "mysterious" or "spiritual," 'mystery" or "spirituality."
IV.
same as S. M. Ch. i., 3, and ix., makes a noun of preceding adjectives or verbs, like the English word "one, "or, "such a one, "or, "he who." The two things meant are, presumably, the nameless and the nameable.
che
(3),
The word
which
is
the
2, etc.,
chapter
1.
2.
under the Heaven, denotes the world It means the cosmos and also the people, i. e., mankind at large, and especially the Chinese Empire. The terms zvan zvuh (Chapter 1, ii. 9-10), "the ten thousand things," and tvet zvu, "the activity of the beings" are synonyms. The former may also be translated by " the whole world";
(1-2),
The term Vien
Ma
in
about the same sense as in English.
it is
nature as the
sum
total of concrete existence.
The
latter is
Another term for "nature" or "universe" which, however, does not occur in the TaoTeh-King, is yii ch'eu, signifying the whole cosmos in space as well as time. Yii means " the canopy of heaven," and cKeu "from the beginning till now." See W. S. D. pp. 1126 and 49 compare Le livre des mille mots ( Thsien-tseu-zven) by St.** Julien, note to words 5 and 6.
the inherent nature or character of things.
t
The word
end
times omitted.
(n), " that
is all," is
a final particle indicating the
of a sentence,
sometimes translated by "enough," and some>., p.
(See Williams, S.
11.
278.)
^^ That Lao-Tze identifies the
origin of evil with the con-
scious distinction between or the knowledge of good
and evil, reminds us of the ideas that underlie the Biblical account of the fall of man. Adam's state before the fall is supposed to be a condition in which he does not know the difference between good and evil.
in.
Existence, yiu
skrit
(2),
translates in
Buddhist Scriptures the San-
term bhava. (See Williams, S. D., p. 11 13.) The present passage reminds us of Hamlet's phrase, " to be or not to be."
284
Shang (5), "to produce," is here, as indicated by siang, " mutually," either passive or must be taken as a reflexive verb
The verb shang
S. >., p. 742)
(such
is
the pronunciation according to Williams,

for
it
was probably pronounced by Lao-Tze shing,
rhymes with eking, "to

k'ing, to incline.
also have
perfect, to form," hing, " to shape,"

Jitjuo
The words
or ho (21) and sui (25)
and must
rhymed
in their ancient pronunciation.

IV.
Shi
i,
(1-2) "this for," is
" therefore."
Subsequently
it
used exactly as our English word will be thus translated.
wei (6-7) is the favorite term of Lao-Tze and contains in one word the fundamental principle of his ethics. (See Williams,
S. D., pp. 1059, 1047.)
v.
Wu
The
particle
yen
(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, Anfgr., p.
58,
109; and Williams, S. D., pp. 1082-1083.)

VI.
Shang
1
(1),
Williams, S. D.
p. 742,
"to grow," "to
beget,'
to quicken," " to live."
Chit (13),
"he dwells
in his merit."
The term
is
frequently
translated
by "attaching oneself
to."
VII.
Fu
(1),
"now," "forasmuch
as."
(Williams, S.
;
>., p. 142.)
must frequently remain untranslated sometimes, as for instance in the sentence quoted on p. 14 from the Shu King,
(2)
i
Wei
takes the place of the auxiliary verb, "
is "
or "are." (Williams,
S.
D.
p., 1049.)
chapter
in.
3.
Stanislas Julien reads between sin

1
(6),
"heart," and
$u
(7),
not," the
3, i.
mz?t,
word min, "people," a and 3, ii. 8.
repetition of the preceding
Three advices given to rulers, stating what they should not do; $u shang (3, i. 1-2), "not to exalt;" j>u kzvei (3, ii. 1-2), "not prize;" andjz^ chien (3, iii. 1-2), "not to look at,"
NOTES AND COMMENTS.

IV.
285
^^ Sin
(9),
heart,
p. 151)
is
M the seat of desire," while

literally
fu
(12) (see
is
Williams, S. D.,
which means
"stomach,"
it
conthat
ceived to be "the seat of the mind."

the
As an adjective
means
is
"dear," "intimate," and the most probable interpretation
word fu
is
here intended to
mean
the seat of mental capacities
and sensible sentiment, as opposed

passions.
to sin, the seat of desires or
(18).
A similar contrast is intended between chi (15) and kuh The former means "will," "wish," "desire"; the latter, "bone." The former characterises self-willed or head-strong
T^t*
;
people
the latter, sturdiness, strength, character, or, in a word,
backbone.
v.
"to know," is here used in an evil sense; viz., "to be cunning," or "to be crafty." Wu chi (4-5) means "not cunning," "unsophisticated;" and chi che (10-11), "the crafty." Ye (15), "indeed," the particle of affirmation, renders the
Chi
(5),
sentence emphatic.
VI.
The phrase wei uuu wei
(1-3),
" to act with non-assertion,"
is
an irrefutable evidence that zvu ivei cannot mean "inactivity."
chapter
1.
4.
The characters guying (7-8) belong together, meaning " never exhausted," or briefly " inexhaustible." For u in the sense of the
English in- or
u?t-,
see note to Chapter

(1)
1,
i.
4.
Whether we
(7-8)
is
take tao
or
yung
is
(4)
as the subject of j)U
ying
indifferent.
(10),
The
sense
in either case the
same.
Hu
ation.
"oh!"
" well
!""
indeed ?"
is
a particle of exclam-
Julien,
The word Tsung (15), "ancestor," "patriarch," (St. "premier aieul"; Strauss, "Urvater"; "Ahnherr") must be regarded as a synonym of 7V, " the Lord or God."
70t*
11.
This passage, which

quotation.
is
repeated in Chapter 56,

(6),
is
a poetical
The words/aw
"fetter,"
and ch'dn
(12),
"dust,"
are rhymes.
286
^t* The words of this passage, t'ung ch'i ck'an (10-12), "it becomes one with its dust," are, in the translator's opinion, clear, but it is difficult to give an exact translation. It means that the
Tao's sameness,
its
own
identity, is preserved
and most contemptible of
things, viz., in the
The
purely formal laws of logic,
even in the smallest motes of the dust. mathematics and pure mechanics
are the
same
for stars
and
for molecules.
in.
J0t- Two of my Japanese editions read hzvo, which means "apparently, probably" (Williams, S. D., p. 224), while the two
others read jok, which
(eternally), which,
means "likely"
(ib.
p. 296).
St. Julien,
adopting the isolated reading of his edition G, prefers to read chang
however, seems to be the emendation of an angives no sense, and
cient copyist.
The reading hzuo

joh
(4),
may have
slipped in as being to a certain degree a

ing the reading
we
interpret
synonym oijoh. In adoptthe passage to mean: "it
seems in its likeness to remain," that is to say, "it appears to be immutable." 70S* The term Ti (13) or frequently Shang Tt, meaning 'Lord" or " the highest Lord," is commonly used in Chinese in It means the same sense as the English term Lord in the Bible. God and implies always the personality of God. The context, however, justifies neither the conclusion that Lao-Tze regarded the Tao as a personal Deity, nor that he thought of the Tao and God He may and probably did introduce the as two distinct entities. word 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 reason, those inalienable conditions of all the relations of any possible reality, which 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 The Tao is prior even to God. as relatively eternal.
;
chapter
1.
5.
^^ 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.
probable.
Plaenckner's interpretation that grass-dogs were
revered as a religious symbol (and not sacrificed or burned)
im-
11.
(4)
g^** This passage is difficult. The commentators explain/aw " humane or benevolent, " as " having particular affection." Acis
cordingly the sentence would mean, that the sage

tal
;
not sentimen-
he has as little preferences as heaven and earth, where the sun shines on the good as well as the evil, and where both, the good
and the
evil,
are finally
doomed
to die as grass-dogs are sacrificed.
The man
ates
:
holy
man
understands that according to the course of nature
Harlez deviis doomed to die and his life is like a sacrifice. from the traditional interpretation of the passage by translating "Si le ciel et la terre etaient sans bonte, ils regarderaient tous les hommes comme des chiens de paille etc." This avoids the difficulty of saying that the sage is not humane but what sense would the whole chapter have ? And is not the idea that heaven shows no partiality a favorite idea of Lao-Tze, who repeats it in another sentence of chapter 79, the construction of which is not subject to the slightest doubt, where he says T'ien tao zvu ts'in, "heaven's Tao shows no nepotism."
;
Vien
Plaenckner allows his imagination too much play in translating 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 parse (Williams, S. D., p. 915), and yoh (8), a flute or fife (zb., p. n 17). 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
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.
in.
The Chinese character

ually "
is
following the
It
word mien
(1)
"contin-
the sign of repetition.
means
that the previous word,
mien, should be read twice, and renders the word emphatic.

repetition
is
The
It is
frequently translated by "very."
Pu
a
ch'in (7-8), without effort,

of tsz
i.,
%
means
17,
it
comes
natural.
synonym
23,
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
ti chiu.
reads t'ien ti ch'ang chiu instead of Vien ch'dng
The
14-19.
characters
513
(13),
are the subject of the following sentence

in themselves form a sentence, are " that/' which in the analogous English
The words 5-12 which

che
summed up by
y
construction would be placed at the beginning of the sentence. Puh 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'ang
(21),
"long,"
viz.
long and lasting.

11.
which is summed up in the words the sage puts his person behind and his person will be preserved,' reminds us of Christ's word Matth. xxiii. 12, and also Matth. x. 39
The
lesson of this chapter,
'
'
(=
xvi.
25
Luke,
ix.
24
xvii.
33
John,
8.
xii. 25).
CHAPTER
I.
St. Julien
here translates 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,"
verb
11,
289
shan before
the
etc.
The
position of
an adverb, viz,, "well" or "in a good way." The English " well " has lost its original meaning as an adverb for "good" by frequent use, or at least, is less significant than " in a good way" or "in goodness,'' wherefore the latter translation has been preferred as coming nearer the sense of the original. The words $u chang (11-12), "it quarreleth not, " reminds us of 1 Cor. xii. 4-7, and of Christ's blessing of the meek (Matth.
it
makes
v. 5).
11.
This sentence reads literally: " It dwells, cliu (i), in the place, (5) which is shunned, ivu (9), by the multitudes, chung jan chi The word su, however, is the relative pronoun, " he who," (2-4). or " there where." Thus the sentence reads in smoother English " It dwells in a place which all the people avoid," etc. This means that water always seeks the lowest elvel. Water, like the hermit,
su
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
in.
" to
Shan (2), "good, deem good, to be

Yuen
(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.
Tung (19) (motion or movement) means " in its own course." Goodness and the waves of water move in rhythm (shi).
IV.
For
fu
wH (1-2),
"since, whereas," see Chapter
2, vii.
1-2.
chapter
11.
9.
Strauss interprets
Vang
(4),
"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 (6)
would not refer
to
Vang,
hall,
but to chin
yuh
(1-2), treasures.
290
III.
This passage reminds us of the proverb

a
fall."
' :
'
Pride goeth before
The Way
must be
of
Heaven
identified with
or Heaven's Reason t'ien chi tao (15-17) what Lao-Tze in chapter I. calls chang
tao, " eternal reason."
chapter
1.
10.
The word
accent tsaV
it
'tsaz (1)
means a
year, a revolution, but with
changed
means
to contain, to convey, to sustain.
(Williams,
S. D., p. 941.)
The
v/ord
ying
(2)
(see Williams, S.
D.
p. 1107)
has given
soldier's
great trouble to the interpreters.
As a noun
to
it
means " a
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 ying by huan, which

animal
soul.
means the
basis,
spiritual soul in contrast to the
On
this
Stanislas Julien translates:

sensitive."
"L'ame
spirituelle doit
com-
mander a l'ame
venablement
polation
original
V.
v.
Strauss translates:
"Wer dem
Geiste die Seele einergiebt."

l'etre intellectuel
Harlez translates: " Traitant conqui habite (en soi)."
All these translations are forced and do not justify the inter-
made by the commentators. We prefer to retain the words and translate them as literally as possible. It gives a better sense than when we interpret the word yi?ig in the sense of huan. We take the first two words, " sustaining " and " disciplining" as synonymous. P'oh (3), the animal soul, or the senses, as contrasted to reason.
(Williams, S. D.,
p. 711.)
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 chvuen
(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
2gi
viation
We see no reason for a defrom the original text. Some manuscripts add after rh (15) child, the particle of exclamation hu (Oh !), which is also introduced between the characStanislas Julien also adds beters 8 and 9 of this same chapter. tween characters 13 and 14 the word joh, which means "like." Since it is probable that the word "like" suggested by the context has been added by later commentators, we believe that the simpler and terser reading is the more original.
view and translate accordingly.
y
11.
"mysterious beholding," or "profound intuition," which means by beholding the mysteries of the Tao. For Ian see Williams, S. D. p. 502.
Hilen Ian
(3-4),
t
in.
"the 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 it not be more natural to understand the sentence in the sense that a wise ruler, if he lets every act of his be reasonable, can open and close the gates of heaven and dispense its bliss ? Two of my Japanese editions and St. Julien read, in place of zvei tsz* (6-7), " act as mother bird," zvei zvu tsz\ "not act like a
(1-2),
7^" THen man
mother-bird," which, however, gives sense only

question, viz.,
if
construed as a
be a mother-bird ? " If Lao-Tze had written zvu tsz\ he would probably have added
in that case not
"can he
either
hu
or tsai, or
tsz'
.
some
particle of exclamation.
We prefer
the
reading zvei
IV.
These same sentences are repeated in chapter 51 The word ch'ajig (13) means "long," "to be long," "to cause to prolong life, " or "to to be long. " In the second sense it means The raise," and also, "to be higher than others," "to excel." translator is free to interpret the word either as "he excels but
'
'
does not rule," or
"he
raises but does not rule."

'
The
means
character tsai
(16),
'
to govern," is derived
from the signs

It
"shelter" and "bitter," denoting the slaughtering of animals.

also
' '
to slaughter
to skin or dress
dead animals and pre-
pare for food; to fashion."
Thus, the word denotes a method of
ruling in the most ruthless sense of the word.
292
CHAPTER
^** This chapter
is
II.
interesting,
because
it
exhibits
an
in-
stance in which a subtle thinker wrestles with one of the main
Mankind as a whole is materialistic and amount of things. They know little, or nothThey measure, and ing, of the paramount importance of form. weigh, and try to express everything (as a modern philosopher, the main representative of agnosticism, has it) in terms of N 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
there any advantage in masses and quantities.
value to things
or limits.
is
Nor is That which gives form, and form always involves boundary
reality.
is
He
does not state the solution of the problem, but he sees
that the partial absence of matter
that have been shaped into vessels of usefulness

cient saying of the
an essential feature of things and thus the an;

'
'
Greek sages
is verified,
the part
is
greater
than the whole."
CHAPTER
12.
%0t* The
yellow, white,
five colors
;
according to the Chinese are blue, red,

t
and black the five notes are called kong skang, hid, 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
t
twelfth chapter.
11.
The word 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.

in.
The term fu
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 the whole,"

in hisÊpya
/cat ^/aepat,
(n\eov rjixiav navroq).
Hesiod mentions the saying

Laertius, L.
I. 11.
verse 40; and Diogenes
75, attributes it to Pittacus.
NOTES AND COMMENTS.

CHAPTER
I.
293
13.
This passage presents some grammatical difficulties. Julien "Son corps lui pese comme une grande calamitel" The commentators, among them Su Cheh, declare that the sentranslates:
tence must be construed not in the order as

"
it
stands
' :
'Kwei ta
hzuan joh shan (esteem grand distress like body"), but "Kzuei shan joh ta hzuan" ("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 personal conditions [of the same kind]." Strauss: " Hohheit ist
:
' * :
so grosse Plage wie der Korper."

[soit]
Harlez
[Que]
corps
la
grandeur
[quant
une cause de grands soucis
comme
le
meme
asoi meme]."
kzvei
as
The
interpretation of Chalmers, Legge, Strauss,

first
and
that
Harlez seems probable enough, but we must consider

is
much here a verb as it is in iv. 2 of the same chapter, comment upon the present quotation the phrase kzuei i shan" ("to esteem as the body") is used. In iv., as much as in
where
i,,
in
the position of the object

to us
is at
the end of the sentence, which
seems odd
possesses
but
is
natural in Chinese where this transposition
much
force.
in.
che (14) "the one," or "that," changes the whole preceding sentence, viz., "the reason why I have great anxiety,"
into a
The word
noun
in
somewhat the same way
as does the English con-
junction "that," which, however, begins the sentence, while the
Chinese che stands at the end.

urally remain untranslated.
In the present case che will nat-
Wei
(14) is
used here as a conjunction and

is
may be
translated
"on
that account," or "it
due
to the fact that."
iv.
"the one," changes (as in iii. 14) the preceding clause into a noun which here may be translated by " he," thus: "He (8) who when administering (5) the empire (6-7) esteems it (2) as (3) his own body (4)," etc.
use of che
(8),
The
v.
This passage
that kzvei,
is
a repetition of the preceding sentence, except

is
"he esteems,"
replaced by ngai,
"he
loves."
Al-
294
though
all
LAO-TZE
the editions at
TAOTEH-KING.
disposal
scripts extant contain the repetition,
and probably all the manuwe have not the slightest doubt that it is an interpolation which must at a very early date have slipped into the text. We have preserved the passage in the Chinese text and in the transliteration for the sake of completeness, but we omit it in the translation where it would simply puz-
my
zle the reader.
chapter
1.
14.
^t* The
fourteenth Chapter has given rise to an interesting
theory which was
first propounded by the Jesuit missionary M. Abel Rmusat in his essay Sur la vie et les opinions de Lao-ts'eu published in the Memoir es de V Academie Roy ale des inscriptions
Remusat claims to have discovered in the Tao- Teh- King the name of Jehovah, expressed in the three words, i (7), hi (14), and zv ei (21). The meaning of the three words is as follows The word i (Williams, S. Z>., p. 276) means "to level, to equalise, to squat, to be at ease," as an adjective it means "equalising, subtile, placid," and also " colorless as the Taoists say reason is." The original meaning seems to be an indifferent or equalised state of mind, not colored by passions. The word hi (Williams, S. >., p. 176) means "seldom, loose, " Deprived of sound as Laothin, expectant," and Williams adds
et belles lettres, Vol. VII.
: :
Tze says reason is." The word wet (Williams,
S. D., p. 1050)
means "small, mi-
nute, recondite, waning, fading away."
The
translate
less,"
(i.
text of the passage leaves little
ubt that
we have
to
/by
e.,
"colorless," hi
the
Tao
is
that
by "soundless," and wei by "bodiwhich if seized fades away from the
touch).
Stanislas Julien devotes in his edition of the Tao-
Teh-King
several pages to a refutation of Remusat's proposition which seems

to
be complete
ical inclinations,
but Victor von Strauss, yielding to his theosophagain espouses the lost cause of the French misit
sionary and defends
with great
ability.
The meaning
is i
t
hi,
;
and wei,
is,
tion
it
which proclaim that the Tao distinct from sense-percepcan neither be seen, nor heard, nor touched by hands.
of these sentences,
is
obvious.
Reason
is
Reason
as
we should
say,
pure form.
NOTES AND COMMENTS.

That Lao-Tze should have
tury B. C.
travelled to Palestine
is
295
as unlikely
as that Israelites should have travelled to China in the sixth censee Williams in his
in the
There are Jews now living in China (concerning whom work The Middle Kingdom, and various notes
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 tetragram jhvh, which was pronounced yahveh, and the three words i, hi, tvei. 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-wH 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.
11.
7j!^
The
sense of this sentence appears paradoxical, because
one would expect that on a superficial consideration a difficult problem might appear clear, but by further inquiry into its deeper complications
site.
we
will find
it
obscure.
Lao-Tze says the very oppois
He
says on a superficial consideration Reason

;
obscure
its
principles do not appear to be clear
but
when we
inquire into the
problem and become acquainted with the depth of its meaning it becomes clear and all obscurity vanishes. The passage reminds
us of St. Augustine's saying, that Christianity
is
like a stream, in
which a lamb can wade, while an elephant must swim. I understand Lao-Tze to mean that the Tao gives food for thought to the immature as well as to the sage. The immature may think that there are no difficulties and that everything is plain, but there are intricacies of which they do not dream and the sage when pondering on it may be inclined to think that there is no pos;
sibility of arriving at
a satisfactory solution
the
but he should not

;
give up, for after
all,
Tao
is
not incomprehensible
it is
obvi-
ously simple and plain.
Therefore Lao-Tze warns the former, the superficial, that
296
even
the
to a superficial investigation
:
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," chwang (17), is commonly used as bodily shape and not in the sense of pure form.
chzvang
(14-15) literally
Wu
The
difficulty for
VI.
Tao-chi (16-17), tne thread of the Tao, is explained by the commentators as the initial thread, which suggests the translation
'cue."
CHAPTER
II.
15.
The
guest
is
reserved in the presence of his host (23-27).
Julien omits the pronoun
chH
(25, 37, 42, 47).
The omission
does not affect the meaning of the passage.

hi
Sii (15), Stanislas Julien
reads
IV.
"Through long
stirring."
The meaning of sin ch'ing (15-16) seems doubtful. It may mean " increasingly perfected, " or " newly finished, " or "stylishly
fashioned." For sin see Williams, S.
>., p.
806; for ch'ing, p. 77.
chapter
n.
16.
Tsoh
(21),
" to invent, to stimulate, to arouse."

:
Here used
in
the reflective sense
"to
rise."
(Williams, S. D., p. 1005.)
chapter
1
17.
"not," which is contained in (4), 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
Stanislas Julien omits j?u
one of
my
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
mere existence and nothing more."
The
similarity of
the character j>u, "not," and hia, "inferior," sufficiently accounts

for a copyist's mistake.
11.
used to change the preceding word tsz into an adverb, in the same way as the French "ment, " or the
(16) is
The word jan
English "ly, " changes adjectives into adverbs.

cordingly,
"Selflike," acIt
means autonomous, independent,
free.
implies that
they can live according to their

fered with.
own
nature, without being inter-
CHAPTER
I.
l8.
0lt*
all
The
six relatives are
father,
mother, older brother,

relatives"
younger brother, wife, and

the
child.
The term "six

:
means
members
(21) is
of a family.
is
Chia
what
within doors
" the household, the family."
(Williams, S.
>., p.
351.)
chapter
11.
19.
The compound
deem."
wei
(4-5)
y
means "to
consider, to regard, to
(Williams, S. D.
(6),
p.
1047.)
Wan
"culture, schooling."
chapter
1.
20.
possess two affirmations wet (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 Lao-Tze deems it unessential. This interrogative particle (12) at the end of the sentence indicates that the preceding "how much " is to be interpreted in the sense "very little indeed "; while ho joh (19-20) may be translated
70t*
The Chinese
is
the former
"
how
greatly."
11.
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
zue'i (3-4), viz.,
Su
that
298
rulers, or life
and punishments, or the government and
and death,
or evil in general. Commentator H. (as quoted by Julien) says " the people ought to fear moral evil, especially temptations, viz.,
"music, pleasures, riches, and luxury."

the sage does not attach himself
to. life,
Su Chh says
that while he will nevertheless ob-
serve the laws of the country and respect the authorities in power.
The passage hzuang hi chH

preted by some commentators to
the sages
is
zvei
yang
tsai ! (9-14)
is inter-
mean
that the comprehension of
Su Ch&h explains hwang (9) as "extenpronoun ctti to " sages," saying that while the intelligence of the masses is limited, the knowledge of the sages is boundless and its potentialities cannot be fathomed. Julien translates "lis s'abandonnent au desordre et ne s'arretent jamais." Harlez "O misere qui n'est point encore a son plus haut term." Chalmers " But alas they will never cease from their madness." Strauss: "Die Verfinsterung, oh dass sie noch nicht aufhort " How wide and without end is the range of questions Legge " (asking to be discussed) Williams defines hwang (9), p. 250, by "wild, barren, waste;
unlimited,
sion,"
and
refers the
'
'
unproductive, deserted
without restraint, reckless

;
blasted
a jungle
a famine, dearth
... to frustrate."
it
We
refer cfCi (11),
"their," not to sages, but (as grammatically

strued) to the next preceding noun,
late
:
ought to be con-
which
is
desolation,
and trans-
" This desolation, Oh!
it
has not yet reached

in.
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
1.
21.
The word k'ung

first
(1)
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^V (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 hzuang
(14),
" abstruse," and

' '
hu
(16),
"elusive,"
wild, unready, not yet are difficult to translate. Hzva?tg means done"; and hu " to forget, to disregard," or as an adverb, "un-
expectedly."
Reason
is
characterised by Lao-Tze as something

itself
which
is
not ready-made, but presents
as an abstruse prob-
NOTES AND COMMENTS.

lem
full of difficulties to
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
1.
22.
There are two forms

torn,
of ft (10), both of which mean " tattered, worn, deteriorated as an old coin." See W. S. D., pp. 675
St. Julien
and 676.
and one Japanese edition use the simpler form

(radical 55) underneath.
that omits the
"kung"
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).
This chapter reminds us of Isaiah
CHAPTER
I.
23.
The combination hi yen

monly
(1-2),
"seldom
to speak," is
com-
translated " to be taciturn."

tsz"
The phrase
17 et alias.
according to one's
jan (3-4) means " in the manner of self," i.e., own nature, or briefly " natural." See Chapter
'
Shu Chen says

strike
'
The words
of Tao,
though they be few,
home because
they are natural.

11.
TheTetzugaku Kwan
edition replaces the passages "
who
pur-
sues his business- with virtue, the one," by "the virtue-man," and " who pursues his business with loss, the one," by " the loss-man."
The whole passage reads

reason.
as follows
'
'
Therefore
who pursues
his
business with reason, the one, the reason-man,
is
identified with
The man
of loss
is
identified with loss."
Whether
this is a simplification of the other reading, or vice
versa, whether the more complete version has been rendered more
uniform by copyists
either case.
is
an
idle question.
The
sense
is
the
same
in
in.
Julien omits the character
lo/i,
" to rejoice," in the sentences
tao yih loh teh chi
(5-9), teh
yih loh teh chi (12-18), and shih yih
300
LAO-TZE
TAO-TEH-KING.
loh teh chi (21-27), which appears in all the other texts at my disposal, and translates " Celui qui s'identifie au Tao, gagne le Tao,"
etc.
It
appears that the pronoun chi 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, Anfg., pp. 73-75.) We translate therefore " The Tao, in addition, he enjoys to obtain it," etc., etc. To refer chi to the sage, viz., to him who identifies himself with Reason, virtue, and loss, is grammatically not impossible, but not probable. We 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." The word shih (21), "loss," is conceived by Julien, Chalmers, Strauss, Planckner, and Alexander in the sense of moral deficiency, which, however, is not warranted by the Chinese and Japanese interpretations of the text.
Wang
Pi says:
"The
sage endures
everything and can therefore identify himself with everything,"
even with
loss.
Chalmers translates "Him who is identified with Tau, (the community) of Tau also rejoices to receive." Strauss agrees with Chalmers in his construction of the Chinese grammar, but he personifies the Tao, saying: " Wer eins wird mit Tao, auch Tao
freut's ihn
zu bekommen."
chapter
11.
24.
The word hing

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-
crescence in the system (6-9), not directly to the self -approving,

self -boasting,
and
self-glorifying
The words $u ch'u mean, the man who has
man
he has nothing to
man. " ne does n t stav or dwell," reason, has no use for the self -displaying do with him.
(18-19),
chapter
1.
25.
Chalmers translates the words

otic
in
nature;"
" L'etre etait
" There is something chaun Etre confus;" Harlez indiscernable mais complet " Strauss: " Es gab
1-4,
Julien:
"II
est
"
NOTES AND COMMENTS.

ein
3OI
Wesen
(3-4) belong together
un cKang unbegreiflich vollkommen. " *The words hzvun means " mixed as is a turbid current
;
hw
containing
pletion."
all
kinds of ingredients," and ch'dng

11.
means "in com-
Ming
gestive.
(16) is the
proper name, tsz
(17)
is
means the
title
that
expresses the character.
The
distinction
in.
thoughtful and sug-
CKiang
'should
I
(1),
"constrained,"
may be
I
passive
or reflexive,
be constrained," or "should
IV.
endeavor."
Wang
(8),
"royalty," or " the king,"
is
here apparently used
in the sense of t'ien-tsz\ " the son of heaven," the guardian of the
is the representative of mankind and in pointing out the interpretation of the four great ones the term zvang, "king," is replaced by jan (v. 1), "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
1.
26.
The expression fu li tsz' chung (8-1 1) is a phrase denoting, " Not to depart from the baggage- waggon," to maintain a grave and
composed
attitude.
Chung means "weighty"

chapter
1.
or "grave."
27.
The compound
ch'eu ts'eh (14-15),
"computing
slips,"
means
abacus or counting machine.

11.
word sih (23) by "double," on the authority of one of the commentators who explains it by chong, double. The word sih means (1) the lining of garments; (2) stealthy, or to
Julien translates the
'
'
302
steal; (3) to inherit, etc.
We
is
understand the word
to
mean "the
inside," or " that
which
not at once seen."

in.
The word
used
tsz (17)
is
"investment," and
in English.
means "capital," "wealth," "treasure," used in the same sense as these words are
chapter
1.
28.
Both words, k
(i.
10 and 14) and
ku
(iii.
10 and
14),
mean
'valley" or "river-bed."
11.
The
Tao.
unlimited, or zuu chi (22-23),

IV.
*s
tne absolute,
i.
e.,
the
but as jade becomes been shaped into a vessel, chi is directly used in the sense of "useful person." Pu san ts'eh zvei ch'i (1-5) may mean, " By scattering simplicity he makes of himself a vessel of usefulness," but the following sentence where the pronoun chi (9) can have reference only to chi (5), "vessel" or "vessels," indicates that the sage makes of
chi
(5)
The word
means
literally
'
'
vessel
;"
useful
and acquires value only
after having
the people vessels of usefulness."
CHAPTER
I.
29.
T^t-
The
proposition,
"The
state is a divine vessel " (15-18),

is
(j)vaei
means
in
Aristotelian terms the state
not
tiecrei
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
in.
30.
The word
'it
i (12)
which frequently occurs as a

" that finishes
is
finite particle in
the sense " that
is all,"
it," is
here used as a verb,
ends," "it ceases," "it
gone."
NOTES AND COMMENTS.

CHAPTER
I.
303
31.
fied with," is frequently
to attend to," "to be satis used in the sense "to be attached to,' "to use," "to employ," " to have dealings with."
(17),
11.
The word chu
"to dwell," "
Chiiln tsz* (1-2),
pher,"
is
"the master thinker," or "royal philosoa synonym for holy man.

in.
The
particle i (25) " therefore,"

IV.
is
omitted in some editions.
We have
It
omitted this passage from the translation of the

:
text.
reads as follows
"In
right
is
propitious events the left
is
exalted.
In evil events the

left.
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 pothe arrangement of funeral

multitudes of
ceremonies.
The
slaughter of
many
men must be
deplored with sorrow and lamentation, and the conqueror in a
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
battle
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
1.
32.
"a
"
The word fin (22), " to pay homage, " is denned by Williams, who comes willingly to pay his respects," " to submit," to acknowledge," " to come under civilising influences."
visitor
11.
The passage ski chi yiu ming (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.
;
" he exil eut un nom and interprets the words to mean that Legge translates, "As soon as it the Tao began to divide itself. proceeds to action, it has a name." Harlez, " Quand (le Tao) commenga a former (les tres) il y eut alors des noms." Strauss: " Der da anhebt zu schaffen hat einen Namen." Chalmers leaves us in doubt whether this sentence refers to the Tao. He trans" If he should ever begin to regulate things with distinctions lates There seems to be of names, he would then be getting a name." no doubt that Tao must be supplied as the subject of the sentence, for there is a contrast between the unnameable and the nameable. The Tao in itself is unnameable, but it becomes nameable, that is
" Des que le tao se fut divise,
plains chi as differentiation
to say determinable as the
immanent
principle of order in concrete

it is
existences,
i.
e.,
the
Tao
is
definite as soon as
practically ap-
plied, either in the creation of the
mic order, or anywhere in logic, The word possible system of pure reason.
the beginning,"
is
appears as cosarithmetic, mathematics, or any

it
world where
shi,
"at
first,"
"in
frequently used in the sense of the
Hebrew
bereshith, and the Greek kv apxy, viz., in the beginning of the world, but it may also be translated by "at first," " at once," "as
soon as."
of order.
The word shi
(2),
"
management,"
refers mainly to the
administration of a civilised government, but
may mean any
kind
Grammatically
in
"When
addition
ple]
would be not impossible to translate the beginning (1) governments (2) [were instituted],
it
there were
(6)
(3)
names [given
(7)
to the people].
(8),
When names
(5) in
already
existed
then
(9) in
addition (10) [peo-
sions] (13).
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 While this translation would be admissible in any other safety. writer, we must consider that zvu ming is a favorite and definite expression of Lao Tze's terminology, and the context requires to interpret the passage as a continuation of the first paragraph of the chapter, which brings out the contrast between (1) the absolute Reason, the Tao as it is in itself while it remains nameless, and (2) the applied Reason, the immanent principle of rationality, which would
(11) learn (12)
Knowing
(14)
is
the formative factor of existence.
Tai
(18-19)
safety."
i
(19)
s
means "danger" or "risk."

fail
frequently used by Lao-Tze, signifying
The phrase $u tai "a condition of

its possibilities
The Tao cannot
or be exhausted,
are
unlimited.
NOTES AND COMMENTS.

CHAPTER
III.
305
33.
Sheu
(6),
"eternal
is
life,"
or "longevity,"
is
the
first of
the five
It
happinesses and
never missing in Chinese congratulations.
touches the Chinese heart perhaps more deeply than ours.

context sufficiently proves that sheu does not
life,"
The
mean merely "long
but
life eternal, life
beyond death.
chapter
36.
ii.
to
The word wet, "secret," which occurs in the heading and in " a slight shower of rain." It is interpreted 3, means originally denote that w hich is hazy or hidden as in a mist. Julien,
r
Legge translate zuei as a verb, " to enlighten or enlightenment," and ming as its object, i. e., "hiding the light." Chalmers translates "secret understanding;" and Harlez, " the understandStrauss,
ing of the mysterious.

in.
p*t*
We
is
translate zuei
ming
(3-4),
" the secret's explanation."
The
have
secret
that the tender
and weak conquer the hard and the

Therefore the people ought not to
if
strong.
The
reason
is
that the tender are growing, while the hard
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
eft i (9-10),
" excellent or sharp tools," always
means arms
or weapons.
CHAPTER
II.
37.
"steady,"
The word ting (17) means "tranquil," "secure," "fixed,' etc. Then "a trance" or "rapture." In Buddhism it
denotes the " fixed condition of mind," " peace of soul," " a state
of contemplation."
CHAPTER
I.
38.
" Unvirtue" or
$u
teh (3-4)
is
not merely the absence of virIn the same way means not a mere
tue but implies the blame of actual immorality. fu siajig, " unblessings " (Chapter 78, ii. 17-18),
absence of bliss but positive curses.
306
This chapter undoubtedly
criticises the
Confucian method of
preaching ethical culture without taking into consideration the reLao-Tze maintains that genuine virtue does not ligious emotions.
boast of being virtue, and that the show of virtue actually betrays
a lack of virtue.
clothed
is
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 zuu
which everything can be done. According to Confucius the highest virtue is justice which doles out rewards to the good and punishments to the bad but according to Lao-Tze that disposition of heart which meets both the good and the bad with the same goodness is alone true virtue (see Chapter 49 and 63); for even the superior justice as exercised in the imperial courts of the country is full of pretension and selfThe same is true of the rules of propriety and ceremoassertion. nies which play so important a part in Confucian ethics.
of
;
by means
v.
Chang
of 10
to
(4),
W.
S.
D.
p. 25, is
a Chinese measure consisting
is of about 10 feet, reckoned be 141 English inches. Chang fu (4-5) means " husband" (see also W. S. D. p. 142) in the same sense as/w ajone which othert
chHh (grasping hands), which
wise means
Finally,
"any distinguished man," or "one who can help." ta changfu (3-5) denotes "the great man of affairs;" or
to
"one fit The
manage."
contrast between
heu
(8),
"solidity," and^to (12), "exter-
nality" or their covering,, and shih (15) "fruit, " and hwa (19), " flower," sufficiently explains that flower is meant in the sense of
mere show.
CHAPTER
V.
39.
Chi shu
pieces
is
ch'e
wu
ch*e (2-6)
means
means
literally,
(5)
"Let
"to
let
(2)
(6).
(3)
a carriage
(4) it is
no [longer]
it
a carriage"
go to Chi
a causative auxiliary verb;
''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.
0"
It is
similar sense in the
strange that the same simile of a chariot is used in a Milinda fahha (the " Questions of King Mi-
linda") 1 for proving both the importance of unities and their absolute non-existence
selves, as
if
considered as independent things in them-
atmans or
ego-entities.
The Buddhist
sage Nagasena
is an no atman [no independent ego-entity] here to be found." The King answers "If there is no ego-entity, pray tell me who is it who performs acts, who eats, who drinks, who thinks, who keeps the precepts, who commits sins, who acquires merit What, then, is Nagasena ? Is Nagasena the ?
says:
"My
fellow-priests, address
is
me
as Nagasena, but this
appellation, for there
hair
the nails
?
perception
the teeth ? the lungs sensation ? the ? ? The When all the dispositions? the consciousness ?"
. .
.
King concludes "I fail to discover any Nagasena. Verily now, venerable sir, Nagasena is an empty sound. You speak a falsehood, a lie there is no Nagasena." The Buddhist sage now turns the table and asks the King whether he came on foot or in his chariot. "I came in a chariot," replies the King, whereupon Nagasena asks: "What is the chariot?" enumerating all its parts. Is the axle the chariot ? the wheels ? the box ? the yoke? the reins?" And when Milinda denies these questions, Nagasena repeats the words of the King, only substituting " Your Majesty, although I "chariot" for "Nagasena"; he says 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 Fowett's translation, the references collected sub voce "one." Vol.
these questions are denied, the
:
'
'
'
V., p. 479.
lSee Warren, Buddhism in Translations, pp.

the East, Vol.
124-133,
and Sacred Books of
XXXV.,
pp. 40-44.
308
CHAPTER
II.
41.
The term ju (26), " to put to shame, " is a common term in the You have done Chinese style of propriety. When we would say, me the honor," they in their overpoliteness use the word ju and
'
'
say, "
You have disgraced
yourself."
chapter
11.
42.
The Chinese relative su (3), "that which," immediately prewe say, "that which is detested by the people," while the Chinese say, jdn chz su wu (1-4), "the people's, that
cedes the verb
;
which
is
detested."
yang
is the y'in (17), the and the chH (22), viz., the negative principle, the positive In their unity they principle, and the breath of life or the spirit. The resemblance which this trinity bears to the are the Tao. trinity doctrines in general is no evidence that Taoism has been derived from Brahmanism. Nor is it a triple personality. LaoTze's trinity doctrine is quite abstract and philosophical it may be based upon older teachings, or it may be his own interpretation of the traditional views of the yang and yin, in combination with the idea of the ch% all three of which are contained in the Tao as
0il The trinity of which Lao-Tze speaks

(20)
the all-comprising Rationality of existence, the divine Logos, the
highest unifier, the principle of oneness for
The
(which
all
thoughts and things.
Chinese
trinity,
being the duality of

Ck'i, is
yang and yin
organised into a higher unity un-
der the harmonious influence of

as the source of all existence,
is
regarded
and
its
symbol
shown
in the adjoined
illustration)
possesses a deep religious significance for the
Chinese heart.
in.
The phrase chiao fu
(20-21),
"a
doctrine's father," is ex'

'
the root of a plained by the great majority of commentators as doctrine," or its "philosophical foundation." Abel Remusat transle 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
lates,
"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
1.
43.
Both words chH (6) and chHng (7) mean "to gallop." Two synonyms are frequently used to make the idea emphatic, or, if
the sound of one happens to possess too
it
many meanings,
to render
unequivocal.
11.
This passage appears absurd, but we must consider that nonis 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
existence
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 7ao- Teh-King regards

i. and ii., as poetry, not as a quotation but as written and he undoubtedly follows a good Chinese authority. The lines sound like verses although the rhymes are very imperfect, at least if we follow the Chinese pronunciation of Williams; but it is not impossible that they may have been good rhymes according to Lao-Tze's own pronunciation. Legge, too, translates them as verses.
by Lao-Tze
CHAPTER
II.
48.
Shi
(7)
means "business"
8, iii., 15.)
in the
modern sense
it
of the word,
denoting "business push and manipulation or artful dexterous
management." (See
artifices,
Here
means
"political push, or
diplomacy."
3IO
LAO-TZE
TAO-TEH-KING.
49.
CHAPTER
II.
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
0t* 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 doom of death's influence. The sage belongs to none of these 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

1.
death.
" a follower" (see W. S. D. p. 919 ) The same phrases " life's followers " and " death's followers " occur a second
(7)
Tn
means
time in Chapter 76, where there
is
no doubt about the meaning
Accordingly there is little probability here that we must interpret it to mean " ministers of life and of death " in the sense of some
unknown mythological
beings, or death and life-bringing angels. Lu-Tze, one of the commentators, interprets the word yiu (9), "there are" or "have," in the sense of "and"; accordingly we
'
should translate
their
'
Life's followers are thirteen, death's followers
are thirteen, and the death places (or vulnerable spots) of
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 spirits, 1 vital soul (or ch'i ), 1 yin, and 1 yang. But these explanations are artificial and improbable Julien, Harlez, and Strauss adopt the interpretation of shi yiu san in the sense of thirteen. Chalmers gives the preference to the translation "three in every ten," and Legge follows Chalmers. We have adopted the same 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 (1), originally a coarse grass used for thatching houses," then "a covering," is here a particle meaning "now then " or " for." The phrases kai yiieh, " now it is said " (quoted by Williams in his S. D., p. 308, first column, line 5) and, as we have it here, kai zua?i (1-2), "indeed I hear," are of common occurrence. The word kai must not be confounded with ho (IV. S.
'
'
>., p.
218)
which
is
the
same character only without the

unite, (2)
radical
"plants" and means

native.
(1) to
why not ?
53.
intimating an alter-
CHAPTER
I.
The word ski

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 zc/u zuei, " non-assertion." Although this passage appears to be very simple, the translaTheir versions are as follows tors differ greatly. " Si j'etais doue de quelque connaissance, je marcheJulien La seule chose que je craigne, c'est rais dans la grande Voie.
:
d'agir."
Chalmers
ernment)
is
"
Would
that I
edge to walk in the great Tao.

Strauss:
were possessed of sufficient knowlOnly the administration (of gov-
a fearful responsibility."
"Wenn ich hinreichend erkannt habe, wandle ich im grossen Tao nur bei der Durchfiihrung ist dies zu fiirchten." Legge " If I were suddenly to become known (and put into a position to) conduct (a government) according to the great Tao, what I should be most afraid of would be a boastful display." Harlez "Si Ton me chargeait d'une function auxiliaire du
; : :
gouvernement, ayant alors acquis

marcherais dans
de
la
les
connaissances necessaires, je
et je craindrais
grande voie du Tao
seulement
me repandre au
dehors."
chapter
55.
The word/tt,
boo
slips in pairs,
"seal," in the heading means originally
"BamThen
it
made
to give
one half
to
each party."
means "a seal in two pieces which when joined proves its genuineness by matching." In their sense it is litterally what the Greeks called (Jvju/3o?.ov, a "symbol" (from aw, " together, " and f$aXkelv "to throw," i. e., "to piece together"). Finally the word
t
312
seal,
acquired the meaning of the impression of a

of genuineness.
and the warrant
As a verb
it
means
i.
to testify, to verify.
The
W. S.D.,
character tsui
1,
(35),
which
is
explained in the Kanghi,

is
Vol. 31, p.
as "the privates of an infant,"

t
referred to in
sub voce suen, "shrivelled, diminished." The character suen is, according to the Kanghi, another mode of writing tsui. Baby boys before emptying the bladder are frequently troubled with erections, wich is here misinterpreted as a
p. 821,
t
symptom of vigor. The character t sing

denotes
(1)
;
(37)
consisting of "rice"
(2)
and "pure,'
cleaned
rice,
then
the essence or best of anything;
the spirit
and
lastly (3) the
germinating principle, or the semen

56.
of the male.
chapter
in.
(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, "he is
The
use of 'rh
in this passage,
inaccessible to love, enmity, etc."
chapter
11.
57.
ful, profitable."
"sharp tools, weapons." Li means also "useLegge interprets li in the sense of "use" and translates "the more implements to add to their profit that the people have, the greater disorder is there in the state and the clan.'
Li chH
(12-13),
chapter
1.
58.
Chi
Chi
(32),
(32), originally
the utmost, the final outcome."
means "the extreme means " the catastrophe.' " the extreme," must not be confounded with chH (42, i.
the gable of a roof,
Here
it
22) " the vital principle or breath of life." (See the author's " Chi-
nese Philosophy," No. 30 of the " Religion of Science Library,' or The Monist, Vol. VI., No. 2, p. 211 f.) Lao-Tze regards p. 24
;
chH as the third element See Chapter 42.
in the Trinity,
which shapes
all
things.
chapter
11.
59.
According to the commentators, kivo chi mother of the country," is moderation.
mu
(18-20),
"the
NOTES AND COMMENTS.

CHAPTER
II.
313
60.
Julien reads kzvei (7), "ghosts," where the texts at posal read sha?i, " gods." See the words 16 and 22.
my
dis-
70S" This
is
a strange chapter as
it
speaks of ghosts and gods,
who
philosophy of Lao-Tze. Perhaps Lao-Tze simply assures his followers that so long as the government follows the great Tao, there is no need of fearing either ghosts or gods. But when grievous wrongs are done, superstitions appear and ghost-stories originate, the gods are said to curse the people, while the sages utter prophecies of ill omen and lamentain the
tion.
otherwise seem to find no
room
chapter
11.
61.
Some commentators understand

small country by lowering
great country.
tries take
itself to
ts'ii (29)
here as passive,
is
a great country
?
taken by the
If great
But
is this
interpretation tenable
coun-
small countries by stooping, and small countries are conis
quered by stooping, where
Lao-Tze's lesson about humility
^^ States in a federative empire, such as was the Chinese emgrow powerful when they serve the whole nation. It would be as impossible for great rivers to flow in high mountains as for great states not to be subservient to the universal needs of the people. Streams become naturally great when they flow in the lowlands where they will repire in the days of Lao-Tze,
common
interests of the
ceive all the other rivers as tributaries.
The
largest states are
not always the greatest states.
state acquires
leadership not by oppressing the other states, but by
and retains the humbly serv-
ing them, by flowing lower than they. This truth has been preached by Christ when he said: " Whosoever will be great among you, and whosoever will be chief among you, let him be your minister let him be your servant." An instance in the history of China that illustrates Lao-Tze's doctrine, which at first sight appears as paradoxical as all his other teachings, is the ascendancy of the House of Cho, which under the humble but courageous Wu Wang succeeded the Shang Dynasty, whose last emperor, Chow Sin (f 1122 B. C.) received the posthumous title Show, the abandoned tyrant. Other instances in history are the rise of Athens in Greece and of Prussia in Germany. Athens's ascendancy began when, in patriotic
;
314
self-sacrifice,
it
served the cause of Greece,
viz., of all
the Greek
states
and
its
i.
decay
e.
,
sets in
with the oppressions of the 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
by stoopwhole empire) translate the second kzvo (in ii. 31) not as the first kzvo (in ii. 17) by " they conquer," but by the passive form "they are conquered." It is not probable that Lao-Tze should have used in the same chapter and in the same passage one and the same word in exactly the opby serving the
interests of the
that even the smaller states can conquer the great states
posite sense.
in.
low (i. e., he stoops) 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 &tre recus." He follows Sin-Kie-Fou who says that i ts'ii (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.
This passage reads
literally: "
to conquer, the other is
The one low and conquers."
is
gaining power, the latter in the sense of gaining adherents.

translates: " In the one case the
He
abasement leads to gaining adherents, in the other case to procuring favor." This implies a contrast between "gaining adherents" and "gaining favor,' which if it had been intended would have been expressed by different words. The contrast lies in the words hia i (3-4) and hia "rh (7-8), which means "it is low through," or "for the purpose of," and "it is low and," etc.
chapter
IV.
62.
Kung (3) means
"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
"that or the one," changes the whole preceding sentence into a noun. In a literal English translation we should change the order of the words and read "What (9) indeed
che
(8),
:
The word
(10) is the
where-
(3)
for [viz., the reason] of (2) the ancients (1)

(6)
that (8) they esteemed (5) this
reason
(7)."
In the place of yueh
(12),
"say," Julien reads jeh,

it
"day"
[W.
S.
D., p. 293), and translates, "without seeking
the whole
day."
chapter
1.
63.
Julien interprets the words ta siao to shao (10-13) as nouns, " the great, the small, the much, the little," and supplies the words " are the same to the sage."
CHAPTER 64
I.
where we read wU (18), " to do, manage," and translates "Arretez le mal avant qu'il n'existe." Hojbao chi mu (28-31) means a tree which is so stout that it can only be embraced with both arms. Ho means together, in union, a pair, " ao 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.
Julien reads fang-, " arrest,"
to
' ' ' '
in.
The word/w (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
11.
65.
and 33-34), "standard, or model," is a comwhich both parts mean pattern. CKii originally signifies a peculiarly graceful tree, and shih is a form or rule set up for imitation. The ch'ie-tree 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.
Ctiii shih (29-30
of
pound
316
hi.
Julien reads the last sentence
Ki
nai chita shun, omitting
yil
:
(13), "to," and adding at the beginning of the sentence yan heu "afterwards" (see W. S. D., pp. 285 and 175), viz., " apres qu'on
a acquis cette vertu."

disciple, to obey."
The word shun means
" to follow, to be a
The
interpretation followership, in the sense of
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 people submissive, which will bring about a general peace. Accord " Par elle on parvient a procurer ingly he translates the sentence
recognition,
the
une paix generale.
chapter
1.
66.
The word che (10), "the ones," here again, as up the whole sentence and changes it into a noun.
chapter
1.
usually,
sums
67.
^t'
ful.
This passage
is difficult
because the sense remains doubt(6),
Some commentators make
a stop between ta
" great,
'
'
and
"resemble," others construe ta as an adverb, "greatly," belonging to sz\ "resemble." According to the former view we "In the world all say, I greatly resemble the unshould translate
sz* (7),
:
likely; "
according to the latter
"In the world
all call
me
great
The latter does not seem to agree with Lao-Tze's modesty but if we consider that Confucius undertook a long journey to see the philosopher of Cho, we must con[but] I resemble the unlikely."
;
clude that he was indeed famous

proposition
all
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 reprea mere statement of fact.
may be
heard the people
call
him
great until he grew sick of
sented in his philosophising. Therefore we interpret ngo (5), "I or me," in the sense of " I as a philosopher," or briefly "my philosophy,
my
Tao."
siao
(9)
;
means literally " to resemble, to be like " and^z* siao accordingly means " the unlike." Following Su-Ch&h (or, as the French sinologue spells his name, Sou-tseu-yeou) Julien
The word
NOTES AND COMMENTS.

transliterates the
317
word by
' '
non-semblable, 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
siao must have,
we have
retained this most literal translation
in the text.
Wang Pi reads tao between ngo which naturally suggested itself. The
simply ngo.
(5)
and ta
(6),
(6),
an addition
text reads
Ho Shang Kung
Julien places a period after ta

11.
"great."
0lt
ocally
In the
(i.
first
sentence of the chapter the text reads unequiv-
ngo
5),
(ii.
"
I,
text reads chi
12),
me, or mine," but in the second sentence the "he, him, or his," etc., which is rarely, and
first
only under exceptional conditions, used as a pronoun for the

person.
This
is
the reason
why
it
seemed more appropriate
to
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.
change the subject.
The
rity,"
position of the subject after the predicate
is
unusual, per-
haps for the purpose of emphasising the word si

in.
(13),
"medioc-
^^* The word ao

acter
(5),
"treasure," means here moral chartitle
and we might translate the
by " the three virtues which
constitute a man's worth."
chapter
1.
1
68.
Shi or sz (3) means now " a literary man," but in early times it meant "a warrior," "a military leader," "a general," in which sense it is also used in the Chinese chess for the figures that represent tsiang, our bishops, or the two advisers of the general, our king. See Williams, The Middle Kingdoin, I., pp. 827-828.
chapter
1.
69.
Plaenckner explains host as aggressor and guest as one who

takes the defence.
and construes the sentence
Plaenckner ridicules Julien for making a coward of Lao-Tze " I do not think of allowing as follows
:
318
myself to be thrown back a whole foot
if I have gained an inch." Plaenckner may be a better soldier than Stanislas Julien, but the French professor probably understands Lao-Tze better than the
German
baron.
ii.
zuu hing (3-5), "proceeding without proceeding," is analogous to tvei zvuivei, "acting non-action." It is difficult to
Hing
understand how other translators could miss the sense which is " C'est ce qui s'appelle n'avoir pas quite clear. Julien translates
:
de rang a suivre," and Legge translates "Marshalling the ranks where there are no ranks."
30^ By ao
Chapter
tuted
67,
first
(26), " treasure," Lao-Tze means, as indicated in " moral worth"; and a man's moral worth is consti;
of compassion
hence
it is
said in the next paragraph,

its
that of two armies the tenderer one will conquer, because
moral
worth
is
superior to the other one.

in.
K'ang jiing
ical strength.
(2-3)
means "well-matched,"
i.
e.,
equal in phys-
chapter
11.
70.
Lao-Tze speaks of the Tao as tsung (11), "ancestor," and chiun (14), "master," meaning that it is the origin and ultimate authority of his words and deeds. How easily abstract ideas
If Lao-Tze, who otherwise is so explicit in his are personified views of the abstract nature of Reason, personifies the Tao, how natural does it appear to be that the idea of God has been personi!
^"
fied
among Jews and Christians. The problem of the idea of God

which
at the present
difficulties
lies at the bottom of all the day render religious dogmas objec-
tionable to those
who
are trained in the school of science.
In the
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 deciIf the old ansions after having taken counsel in his thoughts. thropotheism 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 omni-
We
recognised in his works.

;
presence, the universality, the eternity of existence.

urally been represented as a
God has
;
nat-
man, as a king, as a father but he is not a human being, not a monarch, not a parent in a literal sense.
All these terms are figures of speech, parables, symbols.
On
the
other hand
God
is
not an indefinite generality.
He
is
not concrete,
but he
laws.
is
definite.
He
is
that
which determines
all
definiteness in
its
the word.
He
is
is
the character of the cosmic order with

distinct
eternal
Thus he
from nature and yet
in nature.
He
is
supernatural, because the eternal laws are applicable not only to
This view which is anthropomorphism, may be called nomotheism, as it identifies God with the eternal and immutable vdjLiog, 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 and at the same time conservative in explaining the significance of the traditional dogmas.
this actual world,
but to any possible world.

its
the old theism purified of
in.
Wool
dress in
is
worn by the common people.

chapter
1.
The
rich, in
China,
silk.
71.
which
Ping (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
7pt*
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 zvei, "majesty," and its homophone zvei, "fear," were interchangeably used. Compare also the K'anghi on the subject.
(4),
Wei
320
CHAPTER
IV.
73.
The
Kanghi,
character cJCen
Vol.
(19),
"slow," "lenient," "patient,"

It
is
is
missing in Williams's Syllabic Dictionary.
found in the
XXVII.,
p. r>2b.
v.
This passage reminds us of the Greek proverb bipe &eo)v oMovol uvXol, aleovoL de lenrd. (Sextus Empiricus, adv. math., ed. Bekker Friedrich von Logau utilised the idea in a Sinngedicht p. 665.)
11
Gottes Miihlen mahlen langsam, Mahlen aber trefflich klein. Ob aus Langmuth er sich saumet, Bringt mit ScharP er alles ein."
:
Logau's lines were translated by Longfellow

"
grind slowly Yet they grind exceeding small. Though with patience he stands waiting,
the mills of
Though
God
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
regne,
pas encore appris a connaitre la voie

pretendirent
regie de con-
duite)
des sages rois de l'antiquite.

et tous
J'interrogeai la-dessus les
hommes,
te-king.
me
la montrer.
Un
jour que
j'es-
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
'Lorsla
que
le
peuple ne craint pas la mort, comment l'effrayer par

?
nace de la mort
"A
pacifier
;
cette epoque-la l'empire

le
ne
faisait
que commencer a se
peuple
etait obstine
(dans le mal) et les 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.

corvees.
alors
321
Je reconnus
"
!
En
moins d'un an
le tresor
mon
cceur fut soulage
que ce
livre est la racine parfaite de toutes choses, le maitre
snblime des rois et
inestimable des peuples

i.
CKi
(19),
"extraordinary," "unusual," "innovations," means
here revolution.
chapter
in.
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 felDid he perhaps read kmig, the homophonous compound ler"). of radical 32 with kung, "all," which means "to hold or take with both hands" (see W. S. D., p. 463; see also Chapter 62, iv. 3), or did he try to interpret the latter by the former ?
Kung
(11)
means
literally
"altogether" [W. S. D.,

alle)
maybe
translated (as the
German
chapter
1.
77.
While the first sentence is almost literally like Christ's "Whosoever shall exalt himself shall be abased," the second sentence is the reverse of the New 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
7J&*
doctrine,
that he hath."
(Math.
13, 12.)
iv.
Hien
rank
to
(18),
"virtue," "talent," "excellence"; taking the next

" of
shang, "holiness," or " saintliness
the sage.
See W.
S. >., p. 197.
CHAPTER
78.
These remarkable verses are perhaps an echo of the legend of Ti Shun, which are recorded in the Shu-King, Book II. (S. B. of the ., Vol. III., p. 54), where we read "In the early time of the Ti when he was living by mount Li, he went into the fields and daily cried with tears to compassionate heaven and to his parents, taking to himself all guilt and charging himself with the wickedness" viz., of all.
:
322
She
ts'ih (11-12) is the official grain-sacrifice
annually offered
means " the gods of the earth," then the altar of a tutelary god (see W. S. D. p. 748), and tsHh means " millet," which is one of the commonest cereals in China.
as a Thanksgiving.
She
originally
(W.
S. >., p. 987.)
CHAPTER
I.
79.
3^** Contracts
together, the left
were written on two bamboo slips which fitted one containing the debit or obligations, the right
(31)
one containing the credit or dues.
The word cKeh

1
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 had as strong a belief in the pristine innocence and virtuous simplicity of man as our grandfathers had in the story of the Garden of Eden, and believes that the pristine goodness and happiness could have been preserved if but the pristine simplicity of life had been retained.
1.
Shih (7), composed of man and ten, means " a file of ten soldiers"; and shih ch'dng- " 3. corporal," "a decurion." (See W. S. >., p. 768.) In the same way foh (8), composed of man and hundred, means (1) a hundred men, then (2) the leader of a hundred men, or a centurio. (See W. S. >., p. 707.) Stanislas Julien reads in place of jboh its homophone j>oh which is composed of man and white and means "a father's eldest brother," "a senior, " "a
NOTES AND COMMENTS.

man
of rank," " a chief."
323
it
Judging from his translation

reading.
appears
that Strauss adopts the
same
^t* The method

42-43)
is
of writing with knotted cords (chieh shing,
very ancient and must have been
common
to all the races
mentioned in Herodotus that the Persian king handed a thong with sixty knots, to be used as a calendar for two months, to the Ionians whom he appointed guarIt is
of the world at an early period of civilisation.
dians of a bridge over the
Danube.
The South Sea
Islanders keep their records
with the assistance of knotted
cocoanut
tion.
Pandanus leaves and fibres, which also
serve the purpose of divina-
Ratzel mentions in his History of Mankind, 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
Quipu or Knotted Cords from Peru.
where
number
is
such records of knotted cords are called quipu. There are a great of Peruvian quipu extant, but the key to their significance
We only know that various colors of the threads were lost. 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.
synonyms
of Lao-Tze's favorite ideas.

life
be noticed that the Tao-Teh-King is rich in There are 6 ways of exeverlasting (see Immortality), 9 for peace
pressing the idea of
of soul (see Rest), 4 for child, 4 for emptiness, 5 for returning or
going home, 5 for simplicity, 3 for purity, 3 for form, and 4 for that delicate suppleness which is a symptom of growth and vitality,
causing the weak to conquer the strong.
INDEX.
[The
figures in parentheses indicate the chapter, section,
;
and
place of the Chinese words
while
all
the other figures refer to the
pages of the present edition.]
Absolute, in, 302.
Attachment
"without
in,
(literally
residing
$ilsS 2vu chi,
lit.
or dwelling on), 100, 109,

136.
(Cf.
limit" (28,
ii.
22-23), 190.
113,
sits."
"calmly he
1,
Abundance,
etc.),
= 'fiifeyu y u
ffil/F
135, 136.
(77.
I 17-18,
= M cKu
i.
(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
= Pi
to strive, 138.
^
ii.
rely on"; 77,
iv.
zue'i
rh $u
lated
"does
[not]
linger
chang
(81,
30-33), 274.
Adrift, 107.
upon"), 157, 183, 195, 269. Augustine, St., 295.
Agnosticism, 292.
Author of
the
all
transformations,
Ahura Mazda,
10.
Tao
as the, 16.
Alexander, G. G., 45, 300. Ancestor, 16, 133, 285, 318.
Babe.
(See "child.")
98,
tjz
tsung
(70,
ii.
11),
(4,
259;
i.
Backbone,
285.
(Cf.
the
Tao
as the, 16,
15)
153, translated "father," 99.
"bone.") Bad, 121. In Chinese: "not-
Angelus
Silesius, 25.
good"
Badness,
(49,
ii.
6-7), 222.
:
Apostle, 21.
Archfather,
16.
(Cf.
"father
of the ten thousand things,"
"notgoodness" (2, ii. 8-9), 149. Baggage waggon, 119, 301.

98.
In Chinese
99)
Aristotelian, 302.
= |
1JI tss?
chung
(26,
ii.
10-
11), 186.
Athens, 313.
Beauty, 97.
Atman,
307.
= H met
(2,
i.
5, 8),
149.
328
Beginning, 113. Bellows, 99.
Carriage, 117, 306. (See "chariot.")
(5, iii.
~ 8 Hf foyoh Benevolence, = fT jan

(5,
7-8) 154.
Causa
sui, Spinoza's, 12.
99, 116.
i.
Celebrations, 124.
i.
4,
etc.; 38,
= i 9E
230.
tse*
sz
(54,
ii.
3-4),
35, etc.), 153, 154, 206,
207.
Bible, 21.
Chalmers,
103.
(Cf.
44, 45, 293, 298, 300,
Bodhi, aj^, 10.

Bodiless,
3<M> 305. 3io.
3".
3i4-
"incorpo-
= Body, = % shdn
f!j[
real" and "immaterial.")

2x///(i4,
i.
Change, 126. Chang-Liang,
39.
21), 165.
Chariot, 117, 306-307.
102, 105.
(13,
i.
IJI ch'e
(39, v. 4, etc.), 211.

i.
9, etc.;
16,
In another place (n,

this
n)
iii.
20), 163, 164, 171.

3, ii. 18),
same word
101.
is
translated
Bone (kuh,
lated
'
'
152; trans98.
"wheel,"
backbone,"
Bose, Du, Rev.

40, 4i.
Hampden C,
no. Chen-Tsai (i.e., True Ruler), 16. Chih, the extreme. (Cf. "perChariots, ten thousand,
fection.")
Bow,
135.
^j
kung
(77,
i.
7), 267.
Ch'i (also transcribed Chih), the
Brahm, Tao and, 8. Brahmanism, 308.

Breath, 119.
Ch'i,
robber, 22, 36, 37, 308, 312. the vital principle also
;
= M> Mentioned
vii.
transcribed hH. (See breath.

three times in
:
the Chinese text

5
;
(S.
;
M. Ch.
i.
Chief vessels, 131. Child, has several
Chinese
7-8),
10,
i.
10
;
42,
22),
143,
159,
214
translated
= f^"? chHh
= ^ hat
24),
equivalents
tsz
(55,
i.
"airs," 95; "vitality," 101; and "breath of life," 119.
232, 312; translated "little
child," 124.
(20,
iii.
Buddha,
Tze,
3,
7,
278
and Lao-
39.
175, 228.
39 49. iii. In English:

;
Calm. (See "rest.") Calmly he sits, no. Candlin, Rev. George T.,
= ^P In English = 5 ying
l
106, 122.
tsz' (52,
:
i.
17, etc.), 227.
123.
'rh (10,
;
i.
14-15;
22-23),
46, 48,
20,
I
iii.
35-36
28,
'>
i.
Canon (King), Capital, in.

Carpenter, 134.
38, 281.
59
^TS*
I 9
translated
" [become
child," 101
(74,
i.
;
like
a]
little
"a babe
in.
[that
|j
tsiang
45,
etc.),
does not yet smile]," 106;

child's estate,"
"a
264.
INDEX.
Children, treats as (hat), 122,
223,
329
Danger, implies no, 105, 113, (Cf. "immortal120, 123.

ity.")
Cho, 95.
Chords, knotted, 137, 323.
Christ,
3, 7,
15, 313.
4,
Death, 122, 134. Death-place, 310.

22,
Ch'ii-Jhren,
95.
7,
Chwang-Tze,
12-16,
19,
Deeds, 133. Deficient corresponds
to
two
(22,
27. 36, 37. 38.
Classic {King), 38, 281.

Clear.
=
==
Chinese terms
jB|
i.
ch'iit lit.
"crooked"
178,
180.
(See "pure.")
iv.
5),
In
' '
Colorless, 103.
=^
English: 108.
7),
i (14,
i.
165.
Jfi
&
j?u tsu
(77,
literally
i.
not
Commoners,
117.
enough"
268.
12, etc.),
22-23, etc.),
:
Compassion, 131, 132.
=^
In English
135, 136.
136.
ts'z' (60,
iii.
Delicate,
(See
254 255.
"weak.")
it,
Completeth,
= Wi $u
tion."
136.
ii.
Depleteth those
268.
who have abun-
(77,
8),
Completion, 104. (See "perfecConfucius,

35-38,
dance, 135. Depth not obscure, 103.

Desire, 106; moderation of 120.
34,
95,
96,
= W\ yu
7; 34.
(19,
ii.
21
46,
head-
279, 280, 298, 306, 315, 316.
ing), 174, 218.
Contentment
(sufficiency),
120,
Desireless, 97, 98, 114, 126.
121.
<SL
(See "Rest.")
(44,
iii.
== $& Wl zvu y il
ii.
xi
iii-
41
ii.
3.
tsu
46,
13,
ii.
15-16; 57,
'
'
27-
etc.), 217, 219.
28), 148, 152, 200, 237.
Cosmic order
(literally
"admin-
Dignity (see
baggage-wag301.
=
=
istration
ffr]
"),
113.
ii.
gon
198.
"),
46,
no,
chi
(32,
2),
Disgrace, 102.
(See also
"hu-
Cosmos, 282.
Crafty, the, 98.
%U$
152;
chi che
(3, v.
10-11),
Divine vessel, 112. (See"vessel."
translated
"one who
(33,
;
= @ jn = 1$ 0! shdn
(13,
18), 192.
miliation.")
i.
2, etc.),
163.
chH
(29,
i.
17-
knows," 114, 125;

56.
i.
i.
6-7;
1-2),
199,
234
trans(81,
Douglas, Robert K.,
4, 5, 7, 8,
lated
i.
"the wise," 138;
17-18), 274.
39 footnote. Dreadful, 133.
Curse, 136.
j^ zvei
(72,
i.
4),
260.
== ^P $$
i>
u siang,
ii.
lit.
" un-
Duration, 120.
bliss " (78,
17-18), 270.
Eckhart, Master, 24,
33
Economy,
131.
(67,
iii.
Executioner, 134.
15,
etc.),
ft
chien
p]
sz'
sha chi
(See
(74,
i.
254. 255-
31-33, etc.), 264.
Editions of the Tao-Teh-King,

42.
Eitel,
Extreme,
tion,"
the.
"perfec-
and "absolute.")
(38, v. 12), 207.
Ernest John,
life, 39,
45.
External, 116.
Elixir of
290.
IS fo
Empire.
hia.
(See
"world,"
t'ien
Faith, 105, 109, 116, 122.
Empty, has several Chinese
= fp sin
(17,
ii.
2, etc.;
23,
iii.
= )k hu
151,
equivalents
(3,
28, etc.; 38, iv. 5; 49, iv. 15,
iv.
7;
5,
iv.
i),
etc.), 171, 182, 207, 222.
154; translated "he empties," 98 and "empty,"

;
Father of the ten thousand

things, 99,
99.
ify
==
ch'ung
218.
(4,
i,
f*I 1$] *Z, *FC
zvan zvuh chi
45,
i.
12),
tsung
(4,
i.
12-15), 152-153.
152,
120.
In English
99,
Favor, 102.
= %M kzvang In English = zua

=g*
= fS ch'ung
163.
-fc }
(13,
i.
1,
etc.),
(15,
:
ii.
40), 168.
104.
i.
Feast, 106.
179.
(22,
7),
In
ta lao, (20,
iii.
7-8),
English
108.
175-
Enlightened
(Enlightenment),
114, 115, 123, 125.
(16,
ii.
Feeble, 129.
Filial devotion, 106.
= 59 ming
15; 27,
ii.
104,
in,
16; 23,
i.
ii.
ii.
24; 33,
iii.
8; 36,
ii.
4; 52,
15
55,
8),
170,
179, 188, 199, 203, 228,
233-
=^ = fk yu Flower, = hzva
f|
Fish (yu), 115;

sien (60,
(36,
(sien), 127.
i.
7),
1),
241.
203.
iii.
116.
(38,
iv.
19,
etc.),
Er, Lao-Tze's proper name,
3,
207, 208.
8,95 Essence (spirit), $f tsing (21,

=
Forever and aye,

107,
i.
100.
(Cf.
"im-
mortality.")
= = ffich'ang
55,
ii.
38, etc.), 178.
Form, has several Chinese
Eternal, 104, 125.

(16,
ii.
12,
etc.;
4),
170, 233.
=&
6),
Eternal Reason, 97. Wl ch'ang tao

147.
(Cf.
= chzvang In English = ^ yung

}j^
equivalents
(14, iv. 15, etc.),

:
166.
103.
(21,
i.
4), 177.
In
(1,
i.
5-
connexion with k
translated
ung teh chi

virtue's
"vast
(35,
i.
Evil, 104.
"bad.")
ii.
?)
hzung,
(16,
22), 170.
form," 107.
|ji
siang
41,
ii.
INDEX.
53), 201, 213.
331
2;
27,
i.
In combination
'
'
1,
i.
etc.;
49,
ii.
i,
with ta translated
Great
etc.;
81,
9, etc.), 149, 156,
Form,"
114, 119.
(See also
ii, 292, 296.)
187, 188, 222, 273, 274.
\% teh
4),
lit.
"virtue"
(63,
ii.
Foundation, 119. 3 u lit- "father"
246; translated
"good-
>
(42,
iii.
ness," 129.
quite "
(See also "re-
21),
215; meaning here the
and "virtue.")
to
[doctrine's] father-hood, viz.

its
Gossip, 99.
philosophical foundation,
=^W
*54of,
yen
18;
(5,
iv.
9-10),
119.
Force, 118.
Forces, 122.
(See
"function.")
Government,
115.
administration
(See
"cosmic
or-
Fourth Gospel,
13.
der."
Function, 99, ioi, 132. ffl yung (5, heading;
Grass-dogs, 286.
11,
(See "straw-
dogs, 99.)
heading,
translated
i.
13,
etc.,
here
40,
Gravity.
(See "baggage wag-
"utility";
i.
gon"), 46, no, 301.

Great, reason obliterated, 105
I call it the, 109;
;
heading,
10,
;
here trans45,
i.
lated "force"
14,
6 and
four things
here translated "work";

153, 160, 161,
are,
no;
great rivers, 114;

all call
69, heading),
make
the small, 129;
211, 218, 257.
= ^C ta
3,
me, 131.
(18,
;
i.
1,
etc.;
25, iv.
Gabelentz, 43, 300.
etc
34,
ii.
i.
32,
etc.,
63,
= =
Gem
(jewel), 101, 118, 133.

(9, ii.
iv. 8, etc.; 67,
6), 172,
185,
3l yuh
70,
iii.
2; 39,
iv.
12;
201, 247, 254.
15), 158, 211, 259.
Great form, 114. (See "form.")
Genuine, 107, 124.

ji}
Great
i.
chart
(21,
42,
here
ii.
= ^C
=
i.
state, 128.
ffl
ta kzuo
242.
(61,
i.
1-2,
translated
"pure";
54,
etc.),
14), 178, 230.
Great Tao,
7, etc.),
114, 123.
i.
Ghost, 127.
:fc?lL ta tao (34,
1-2
53,
== fy kzvei
(60,
ii.
241.
9-10, etc.), 200, 229.
Giving, by, he acquires, 138.
Guest, 104, 132, 296.
God, Tao prior

on,
to,
,
13
Philo's
*g
k'oh(i5,
ii.
27; 69,
i.
12),
conception of 21; the Bible

21
;
168, 257.
Tao
and,
16,
285,
"Lord," "father." "Ancestor, " and "mother.") Goodness, 98, 100, in, 121, 137.
286. (See
Happiness, 126.
= ^ shan
= H /w
(58,
i.
19,
!
etc,),
238.
(2,
ii.
3, etc.;
8,
i,
Happy, so happy
106.
; '
332
$8
ffi?
MM
De,
2o
iH
3-4)'
108
does not depart from
175-
dignity,
Harlez,
C.
44,
287,
290,
iour,
no; is a good savno; abandons pleasdoes

not
293. 298, 300, 304, 305, 310,
ure,
112;
make
= hai Hatred, = yuen

fig
3". Harm,
314.
115.
himself great, 114; prognosticates, 121 possesses not a

;
(35,
i.
10), 201.
fixed heart, 121
universal-
129, 136.
(63,
ii.
ises his heart, 122; practises

2
;
79,
i.
3,
non-assertion, 126
does not
etc.), 246,
271.
desire), 98,
venture to play the great,

129; does not make, 130; wears wool, 133 is sick of
;
Heart (the seat of
106, I2i, 122, 285.

>lj>
sin
;
(3,
i.
iii.
6, etc.; 20, iv.
sickness, 133
knows himself
it
22
49,
5, etc.),
151, 176,
but does not display himself,

*33
\
= A jan = Hi^B) tao

is
222.
regards
acts
as difficult,
sin,
'
'
man's heart
the rational
134
but claims not,
subject to error," 14, 19.

sin,
' '
136; hoards not, 138.
== H? A. shdn jan
3.
(2, iv.
3-4
7,
heart,"
is
the disposition of
iv.
;
3-4
22,
5,
ii.
1-2
26,
ii.
the saintly man, 14.
3-4
27,
iii.
ii,
3-4
28,
iii.
ii.
;
3-4;
29,
ii.
ii.
Heaven's net, 134. (See "Comments," 320.) Heaven's way, 101. Heaven's reason, 12, 101, 121,
ii.
3-4
;
iv.
6-7
;
3-4
34,
i.
3-4
3-4
47,
3-4; 49,
35-3 6
;
1-2, etc.; 57,

iv.
;
63,
64,
ii.
= ?C 2 *H
;
i34> 135. 137. 138.

t'ien
9-10, etc.; 70,

(9, iii.
iii.
iii.
ii.
10-n;
71,
73,
ii.
chi tao
1-2;
72,
77,
n-12;
3-4
;
15-17; 47, i. 11-12; 73, iv. 1-3 77, ii. 1-3 79, ii. 1-2
;
iii.
3-4
iv.
81,
1-2), 150, 151, 154, 156, 179,
81,
ii.
19-21), 158, 220, 262,
186, 188, 191, 192, 201, 220,
268, 271, 274.
222, 236, 247, 249, 259, 260, 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-
= Hi
ure.")
tsi (81,
ii.
= iX fan
" the returning.")

(40,
i.
1),
211.
4),
274.
Horace, 29.
Holy man, abides by non-assertion, 98;
Ho Shang Kung,
Host, 132, 296.
317.
empties the people's

;
heart, 99
exhibits
;
no benev-
olence, 99
puts his person
Humiliation, 120. " disgrace.")
(See
also
behind, 100; embraces unity
= !$ju
(44,
iii.
4),
217.
INDEX.
Humility, 108, 128.
(See also
333
"longevity,"
114.
6) 200.
In Chi-
" lowliness.")
Ht kien
(22,
heading;
61,
= =
nese
rff
(33,
iii.
c/i'ang, the eternal, 104,
heading), 178, 242.
123.
In Chinese
;
(16,
ii.
12,
Human
reason, 12, 14, 19.
(See
etc.
52,
iii.
23),
170, 228.
(6,
iii.
" man's reason.")
?$
2),
/^
mien mien,
;
1-
Hundred
"
families, 99, 105, 122.
155
translated " for ever

100.
17,
"S 1& feci sing (5, ii. 6-y, 10-11 iii. 49, i. 7-8),
;
and aye,"
In addition there are such word-
154, 172, 222.
combinations
emperor,
21-22),
as
cKang
(7,
Hwang
1288.
Ti, the yellow
s/idng, "live eternally"

i.
150;
translated
" endure," 100.
Imperfect, 120.
Identification, 97, 99, 125.
:
fpj
fung
ii.
(1,
v. 1
4,
ii,
10;
Inaccessible, 125.
TTT
56,
10, etc.), 148, 153, 234.
= ^
fj^f
cliiieh (45,
i.
4),
218.
1^ tu &
teh (56,
iii.
Identity, 286.
2-4, etc.), 234, 235.

(Cf.
iv.
Images, 103, 299.
"form.")
19,
etc.),
Incorporeal, 109.
(Cf.
"bodi184.
"),
Ip;
siayig (14,
166.
= ^liao
Ineffable
less" and "immaterial.")

(25,
i.
11),
Immaterial
real.")
breath,
119.
(Cf.
(lit.
"
no name
113,
"bodiless" and
"incorpo21-
115.
(See "nameless.")
z^'u
$Si
29,
ii.
ming
(37,
i.
28-
$$ Mi ch'ung
22), 214.
ch'i (42,
i.
1-2), 204.
Inexhaustible, has two Chinese
Immortality,
has several Chi:
= ^/n $u
21-22
;
nese equivalents
tai,
lit.
"implies
is
no danger," viz., it and inexhaustible,

32,
i.
lasting
iii.
= U fu chi In English: = ^S ^^ yg 77ft ITf
equivalents
k'o
(35,
ii.
28-30), 202.
115.
(4.
:
i-
8 )
(16,
152.
In English
99.
ii.
18-19; 44.
iii-
Intensity, 123, 135.
7-8; 52,
217, 227.
28-29),
171, 198,
:
= JJ heu
Mt ton
(50,
i.
37; 75,
ii.
10)
In English
105,
224, 265.
Intrinsic, 301.
113, 120, 123.
== ii
and
fi*
ck'ang chiu
iii.
(7,
i.
Intuition, 101, 124.
4; 44,
11-12),
155,
(10,
ii.
4),
159.
217; translated
be lasting,"
"endure and ioo, and "duraeternal,

lit.
Isaiah, 21, 23
24, 299.
tion," 120.
Iff
Jade table, 128, 314.

life
s/ieu,
= St ft
(62, iv. 4), 245.
334
Jehovah, 294.
Jewels.
Likely, the, 131.
(See
"gem."
Long-lobed, 278.
Jews
in China, 295.
Lo Hi Ching,
296.
a commentator,
Julien, Stanislas, 10, 30, 42, 44,
284, 288, 290-291, 293-294,

296, 298-301, 303, 305, 310,
Logau, 320.
Logos,
10, 21, 282.
311, 313-320, 322.
Longevity, 305.
tality.")
(See
"immor-
Longfellow, 320.
K'anghi, 45
320.
K'i,
;
referred to
4, 5,
Lord, 99, 285, 286,
6, 9, 11, 16, 20,
232, 262, 312,
279.
f
(See
"breath" and
or canonical
"Ch i.")
King
(a classical
=% = ~f hia
etc.;
ti (4.
iii.
13), 153.
Lowliness, 21, 117, 131, 132,135.

(39, iv. 9
i.
;
66,
i.
i.
14,
68,
23;
77,
13),
210, 252, 256, 267.
book), 38, 281, 301.
Lowly,
ing
i.
Knotted cords,
rz:z
137, 323.
(80,
who excells in employmen is, 132; lifts up the,
$p
$35
chieh s king
42135-
43), 272.
Lu-Tze, a commentator, 310.

district), 4, 6,
K'u-Hien (Thistle
95.
Makes, mars,
Chin, author of dic-
Kwong Ki
112, 130.
tionary, 45,
Lao-Tze, his personality, 3-6

his
Manhood, in. %% hiung (28, i. 3), 189. Man's Reason, 136. 3-*WiJa n chitao (77, iii.
= =A
philosophy,
;
9-16;
his
1-3), 268,
ethics, 17
41
Taoism and, 30and Confucius, 34; Bud39; 278-280, 282,

(Cf. "crafty.")
Master,
dha and,
316.
Learned,
138.
Learnedness, 106, 121.
= = - shi Mankind, Master = Aj J an chu

;ff chiiin (26,
i.
16, 103,
no,
133.
ii.
8; 70,
14),
186, 259.
(15,
i-
5), * 6 7-
of
112.
(30,
i.
4-5),
== î
Legge,
Li,
hzoh, (20,
i.
48,
i.
2),
193.
174, 221.
7,
Master
38,
of
the
ten
thousand
15,
44, 293, 298,
304. 305, 309-311, 314, 321.
=M^
Mayers,
chariots,
Lao-Tze's family name, 95.

(See "immortality."
no. ^1 i wan shang chi shu (26, iv. 3-6), 186.
Life for ever, 114.
W.
Fr., 39, 43 footnote.
Mediocrity, 131.
Life's follower's, 310.
Metal (tsing=spirit, manliness,

semen), 125, 312.
Life's intensity, 122.
index.
Middle-path, 99.
*$
335
chiiin (2b,
i.
= ^ tsao
16), 154.
7-8)
chung
(5, iv.
186.
Milinda panha, 307.

Military expert, 132,
Music, 115.
=
10;
28,
ii.
i?i Id (35,
ii.
1),
202.
Mind, 99, 117. (Cf. "spirit.") Model, has two Chinese equiv-
Mysterious, 124, 132.
Mysterious mother.
" mother."
(See
= 5\ shih
190, 251.
alents
(22,
ii.
ii.
Mystery, 97.
10, etc.; 65,
30, etc.), 179,

:
= ^L
hilen
(1, v.
4, etc.),
148
In English
108,
Mystics, 24.
= IE chang =
in,
130, 315.
(39,
:
ii.
35), 209.
Nagasena, 307,
In English
117.
Moderation, 127. ]|f seh (59, i.
Nameable, 97, 113. ^S yiu mi?ig
=W
239.
32,
(1,
ii.
7-8
7, etc.),
ii.
3-4), 147, 198.
Morrison, 309. Mother, 107.
Name,
= w mu =
xxiii.
iSff:
viz.,
proper name, 95.

(S.
iS 7ni?ig
141.
M.
Ch.,
ii.
4)
(20, vi. 22), 177.
Mother-bird, ioi, in, 291.
The
Matt.
34.
word reminds us
pression
of the exin
xiii.
Nameless,
fffi
97, 1T3, 119, 282.
^S
i.
mu
mi?ig
iii.
(1,
ii.
1-2
37
1
"hen" and Luke

iii.
32,
3-4; 41,
3-4), 147
197, 213-214.
tsz (10,
7),
159; trans(28,
i.
Natural, 288.
(See "selflike.")
lated
6),
"womanhood"
99.
(6,
Nature, 283.
189.
Nave, 101.
Negative principle, 119.
i.
=
== 0h
Mother, mysterious,
$fc
hUen fin
the
ten
7-8,
fii?
yin
(42,
i.
17), 214.
etc.),
155.
Mother
j]
of
thousand
zvu
chi
Nishimura, Japanese editor of Lao-Tze, 43, 309.
things, 97.
Nobody,
ity,
117, 119.
19, 21
;
ZL"^ vuan
ii.
Non-action,
not inactiv-
mu
Mother
(1,
9-12), 147.
18-21.
10;
= IS Z, kzvo chi mu
18-20), 240.
of the country, 127.

(59,
ii.
Non-assertion (non-action),
the holy
abides by, 98; he acts with, 98 he can prac;
man
Mother
= 55 ~F "
of the world, 109, 123.

t'ien
tise,
ioi,
112
Reason
115
;
al-
hia mu,
lit.
ways
practises,
is,
supe-
"the mother of the underheaven,"

(25,
ii.
rior virtue
116; the ad-
9-11; 52,
i.
vantage
at,
of,
119; he arrives
7-9), 184, 227.
121; practise, 126; assert
Motion's master, no.
129.
336
== ?KvlS
3, vi.
LAO-TZE
TAO-TEH-KING.
etc.), 159, 165, 179, 208,
wu
;
zvtt
10,
ii.
i.
(2,
iv.
6-7;
;
209
2-3
13-14
29,
i.
214.
heading;
20-21; 43,
i.
37,
iii.
3-4; 38,
Orphans, widows and nobodies

1x7, 119.
5-6, etc.; 48,
16-17, etc -I 57 " 39 _ 4

i.
== B\ Sk ^P
(39, iv.
-fx
ku kzvo $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-
= 5K A
chH jan
(27,
ii.
n-
= $& zvu
ing,
i.
nese equivalents
(2, iii.
12), 188.
11,
ii.
head-
Outcast things, in.
9, etc.; 40,
n), 149,
= 3K;$9 chH zvuh

20), 188.
(27,
ii.
19-
160,
161,
211
translated
;
"not
118.
to be," 98
translated
101, 102,
Own.
(See "self.")
"the non-existent,"
Palace, 124.
==
?B
W
j$j
zvu yiu zvu zvuh
(43,
:
ii,
1-2),
People, 98, 101, 105, 106, 124,

126, 127, 130, 131, 133, 134,
216.
$EL
11),
In English
166.
119.
iv.
(14,
10-
In English: 103.
= IS min
9;
19,
ii.
135, 137.
(3,
i.
5, etc.;
ii.
10,
ii.
Not, 282.
i.
5, etc.; 53,
iii.
i.
6; 57,
i.
Not dare
to
come
to the front
7, etc.,
9,
etc.; 58,
ii.
% HC M 55 Tit tu
zvei fieri
in the world, 131.
6, etc.;
65,
10,
i.
66,
i.
i.
kan
iii.
ii.
7, etc.; 72,
i.
74,
1,
Ma
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.
= 83 chH = Wtfe'i
=
V*f
260, 263, 264, 265, 272.

i.
(79,
18, etc.), 271.
People,
Obliterated, 105.
(iS,
i.
= f# A =
Jj5
common, 106. su jan (20,
v.
4-5,
3),
172.
etc.), 176.
Oceans, 107, 114, 131. (See also
Perfection, has several Chinese
"sea.")
equivalents
hat
66,
(20,
i.
v.
23
32,
iii.
chHng,
i.
lit.
"complei.
13
2),
176,
199, 252.
tion " (45, 218,
2; 51,
n,
etc.),
Omen,
One.
106.
225,
226;
translated
(See " identification.")

;
=
ii.
Oneness, 117 translated "unity," 101, 103, 108, 119.
yi
6;
(10
39,
i.
i.
5; 14,
ii.
12; 22,
i.
4, etc.;
42,
3,
= 3i chi "maturity = S chi

(55,
i.
"perfection," 120; translated " complete," 122

39, etc.),
") 125.
;
233
(i.e.,
(16,
i.
68,
i.
42),
"
INDEX.
169, 257.
337
virtue,
Translated "com104;
Profound
101, 123, 130.

iv.
ii.
pletion,"
est," 132.
and "highThis word is an

is,
==
3jffi
hilen teh (10,

iii.
19-
20; 51,
15-16
65,
37-
important term in Chinese

philosophy, and
as such,
38, etc.), 160, 227, 251.
commonly
extreme"
the
;
translated
"the
Propriety, 95, 116. Prussia, 313.
but Lao-Tze uses

in its popular
Prying, 126.
Psalmist, 21, 23.
word only
acceptance as "the extreme,

i.e.,
"highest point," and

'
"
P'ung-plant, 279. Pure, purify, purity, have sev-
also with the negation
hav-
ing no existence
of "absolute."
lute.")
"
in the sense
eral Chinese equivalents

Vra
tsHng
(15,
iii.
iii.
39,
ii.
(See "abso-
5, etc.;
45,
7),
168, 208,
Person, ioo, 120, 124. (See also
= Jj shdn
"body.")
(7, ii. 7, etc.;
ii.
=^
218; translated "clear," 104; "pure," 117; " purity," 120.
tsing
(45,
iii.
8),
218
44,
i.
translated "clearness," 120.
3 etc.; 54,
io,
etc.),
156,
217, 230, 231.
Quarrel
138.
(strive),
100, 108, 131,
Philo, 21, 22.

Pittacus, 292.
= ^P chang
20,
(8,
i.
12
22,
iii.
ii.
Plaenckner, 45, 287, 3co, 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.
= 3c
(Cf.
(3,
"rest.")
ngan
heading), 151.
Quipu, 332.
Pleasure, 112.
Positive principle, 119.
Race
3,
horses, 120.
G yang
278.
(42,
i.
20), 214.
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,
131; translated
"heavenly"
means,
;
= $q
25,
"to lead,"
sien
i.
when
obliterated, 105
(4, iii.
;
15
7,
;
ii.
16;
iii.
66.
ii.
14
67,
nature eluding, 107; the man of reason identified

its
23, etc.),
153, 156, 184, 252,
with, 108-109; one

109; defined as
wn o
has,
254. 255-
"the Great,"
is,
Prince Positive,
278.
Poh Yang,
2,
109
Heaven's standard
assists
no; one who
with,
338
112; as
113;
its
absolute
(eternal),
79,
ii.
81,
ii.
21,
etc.),
relation to the world
147,
170, 185,
152, 157, 166, 167, 169,

172, 177, 181, 183, 184,
all-pervading, etc., 114; the

great,
visible,
114;
etc.,
is
tasteless,
in-
193, 194, 197, 198, 200,
115; practises
115
;
202, 204, 211, 212, 213, 214,

219, 220, 221, 225, 226, 229, 241, 244, 250, 262, 267, 268,
non-assertion,
home118; a
118;
ward, the course
of,
superior scholar and,
271, 274.
begets unity, 119; the world

and,
121
;
Reason, human,
en's,
12.
12,
14
heav-
120
prognosticating,
he
diminishes
who
same
Reason
seeks, 121; quickens all creatures, 122 (cf. 114, the

is
of the ancients, 103.
cf ,21 3iH
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, :== jM. &B tai chi (14.

167.
vi.
16-17),
great, 123; is very plain, 124;
who
cultivates,
124
non-
Reason's light, 123. P$ ming (52, iii.
15), 228.
diplomacy and, 126; if the empire is managed with, 127; is the ten thousand things'
asylum, 128, well versed
130; strives not, 134
like stretching a
in,
Reason's standard, intrinsic, no.

Cf. "selflike."
Reconciled, 136 translated " harmony," 125.

;
and
138;
3fi3
hwo
-
(55,
i.
48; 79,
i.
1),
bow, 135;
233. 27 1
man's
and heaven's, 136; shows no preference, 137; to

;
Recuperate, 108.
Jj chiien (22,
i.
3),
179.
benefit, 138
282,
286,
295,
Relatives, the six, 297.
298.
:
Remusat, Abel,
tao
(1,
i.
4,
294, 308.
*J3
1,
etc.; 4,
1.
1;
Repetitions
in
the
Tao-Tehin
8,
ii.
10; 14,
;
vi. 4, etc.;
15,
i.
King,
enumerated
the
iv. 3
16,
i.
iii.
15, etc.;
18,
ii.
footnote, 33-34-
21,
6,
ii.
i.
i.
i.
etc.; 23,
5,
Resolute, 112.
Requital,
112.
etc.; 24,
etc.
;
3, etc.; 25, ii. 2,
20,
i,
his
methods
(30,
i.
invite,
30,
34,
etc.;
;
32,
i.
etc.;
i.
35,
ii.
i.
10; 37,
4, etc.;
= M hzvan
129.
(63,
ii.
(See also 121-122.)

16), 193.
1;
40,
3;
41,
i.
Requite hatred with goodness,
42,
etc.;
i,
heading,
47,
etc.
; ;
46,
i.
i.
4,
i.
12
53,
i.
48,
51,
?H US XX
alents
:
fls
$ a0 y uen
246.
* teh
1,
i.
13, etc.;
60, 73,
1-4),
ii.
62,
65,
i.
Rest, has several Chinese equiv-
3; 77>
heading,
i.
3, etc.;
;;
INDEX.
339
== fw
2),
5j^
fien tan
(31,
iii.
1-
Riedel Dr. Heinrich, 46.

River-valley has several Chinese
equivalents
5CC
i),
195; translated "quietude and peace," 113.
R?
i.
tsijig (16,
;
1.
5,
11.
4; 26,
4; 61,
chzang
198, 252
(32,
;
iii.
12; 66,
i.
37,
ii,
12; 45,
iii.
translated "riv-
ii.
4), 169, 170, 186,
205, 218,
242; translated "quietude,"
= ^C ngan
n),
115. 168,
"still,"
104,
no,
116, 120, 128.

(15,
iii.
n;
35,
i.
= =
ers," 114, 131.

HJJ k*i (28,
i.
10),
189
trans-
lated "river,"
-?
in.
1;
15,
ii.
ku
iii.
ii.
(6,
i.
44;
9;
i.
201;
104;
translated:
28,
39,
8,
10,
etc.;
32,
iii.
and "rest,"
i.
16
41,
ii.
22
66,
etc.),
154,
168,
190, 198,
^f
115.
lj|
fiijig (35,
12),
201
208,
213,
252;
translated
translated
"contentment,"
13), 202; trans-
= fai(3$, "comfort," = Jg tsan "calm," = 3&

i.
"vale" or "valley," 99, 104, in, 117. 118, 131, 288;

translated "creeks," 114.
lated
115.
i),
Root has two Chinese equiva153

;
(4,
iii.
translated
99.
9),
= tR kdn
ing
;
lents
(6,
i.
ii.
16,
head-
tsih
(25,
i.
184
26,
4),
155, 169, i86j

:
translated "calm," 109.
English version
5-6),
100,
104,
==
|r^
lH yen cJCu
no.
(26,
iii.
186; translated " calmly he

sits,"
no. 2p -pan
sion
(39,
heading
iv. 6,
etc.), 208, 210.

:
English ver-
Return
ing,
to its root, 104. (16
117.
== Hf Si &>&" a
ii.
head-
Roving-plant, 95. Cf. " P'ung.
1-2), 169, 170.
Return home,
103, 106, 108,
in,
Sacrificial celebrations, 124.
iv.
114, 123.
f hvuei (20,
iv.
22,
Sages, great, 105.
^H/W
28,
i.
16; 34,
ii.
23), 175, 180, 201.
h-wei
(14, iv.
19-20, etc.; 52,
7-8 iii. 12-
Same. (See "identification.") Sameness, 286,

Saved, 123, 129, 131. tX chiu (52, ii. 20
13), 166, 189, 190,
228; transit
67, v. 3),
lated,
"again and again returns home," 103.
228, 255.
Saviour, no, 111.
Returning, the, 109.
(See also
= Wi A chiu
188.
ja?i (27,
ii.
7-8),
= IX/an Rhinoceros, = 52
"homeward.")
(25,
iii.
15),
185.
Scheffler, Johannes, 25.
122.
ii.
Scholar, 118.
11), 224.
(See also
"mas-
sz' (50,
ter."
34
s7ii (41,
i.
= dt
2, etc.)t
212.
Sick of sickness, 133, 319.

Significant spirituality,
Schopenhauer, 22. Scotus Erigena, 24. Sea, 107. See "ocean."

23). 176.
=
(20, v.
in.
iii.
**!r
f& y a(> miao
(27,
32-
33), 189.
Self has several Chinese equiva-
= J^ skdn,
translated
lents
= ^F
43,
Silence (not talk), 98, 119, 125. (See also " taciturn.")
p^
iii.
yen
(2, iv.
11-12;
i.
(9,
iii.
13),
158
10-11;
56,
3-4),
"one-self,"
101.
150, 216, 234.
= %hsz* =
etc.;
(See
"body")
(7, ii.
2i,
etc.),
156;
100.
21,
translated
Ii tsz* (7,
57,
"own
i.
self,"
i.
17; 32,
ii.
10,
etc.; 73, iv.
= f chih = g| fu
Simple corresponds to various Chinese equivalents

(41,
ii.
36),
213;
translated "simple," 118.

(15,
ii.
39;
19,
ii.
17), 155, 197, 237, 262; trans-
17; 28, heading),
168,
174,
lated "for themselves," 100;
"of themselves" or "of
it-
189; translated "unseasoned wood," 104; transl'd "pure,"
= ^5 &Ljt>u
16-18), 155
{S3,
self," 113, 126, 134.

tsz'
;
106; translated "simplicity,"

(7,
i.
shang
translated "not
= wjfok,
i-
in.
(28,
ii.
22, etc.; 32,
live for themselves," 100.
Self assertion, 123.
Self-displaying, 108, 109.

jlj
= JK ski = ^ = @ $&
13
;
3ietc.; 57. "* 32), 191, 197, 204, 237; translated

5 37.
i2), 229.
"simplicity," in, 112, 113,

115, 116, 126.
ii.
tez* :AzVw (22,

i.
12-
:= f^ su
I 9 ii- I 5) 1 73\
trans-
24,
9-10), 179
tsz'
183.
is
lated " simple," 106.
Self -like
Jan,
==J8 yu
65,
i.
(S.
13),
M. Ch.,
143,
;
vi,
17;
translated
"Independent,"
(17,
iii.
"free,"
105
lated
trans250 "stupid," 95, and
15-16), 172.
-
"simple-hearted," 130.
I2 -i3),
Sin, 136.
"Intrinsic," 110(25, v
186.
jfe
keu
(78,
ii.
8),
270.
113,
"Natural way" or "development," 108, 130 (23, i. 3-4;

64,
iii.
Simplicity,
116, 126.
105,
112,
115,
28-29), 180, 250.

123,
"Spontaneous,"
(51,
ii.
297,
301
Sin Kie-Fou, 314. Solid, opposite of externality,

or thinness, 116. " intensity.")
of heaven, 301.
124.
13-14). 226.
(See also
Sense-gates, 125.
Sextus Empiricus, 320.
= J$ keu
Son
(38, v. 8), 207.
Sharp tools,
115. Cf.
"weapons."
Shu-King, quoted, 14-15, 321.
Sons and grandsons,
INDEX.
341
Paul, 23.
= "? US
230.
sz'
sun
(54,
ii.
1-2),
St.
Strauss, Victor von, 15 footnote,

soul), 101.
i.
Soul (animal
45, 289, 290,
293, 294, 298,
\\%
foh
'
(10,
3),
159.
300, 304, 305, 310, 311, 314.
Soul
(lit.
'abdomen "or " stom98, 102, 285.

(3, iv.
Straw-dogs, 99.
ach
"),
=^ =
^f?
iii.
ipJ ts'u
ken
(5,
i.
9-10,
==
JUl
fu
12
12,
iii.
6),
etc.),
153, 154.
(Cf. "quarrel,"
151, 162.
Strive, 131, 138.

100, 108.)
Soundless, 103.
= m hi
117;
(14,
i.
14), 165.
cha?ig
(8,
i.
12, ete.; 22,

iii.
Spinoza's causa sui, 12.

Spirit in the sense of spiritual
20, etc.;
ii.
66,
29, etc.;
8i,
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-
127.
jjj$
shan
ii.
(6,
i.
39,
i.
= J
tsu
(33,
i.
19; 44,
iii.
2),
etc.; 6o,
9, etc.),
154, 208,
199, 217.
209, 241.
Spirit, pure, in the sense of the
Superior, benevolence, 116.
_il %2>
shayig jan
(38,
i.
34-
essential of existence,
107.
35), 206.
= $5 tsing =
in. fj miao
i.
(See "essence.")
{21,
i.
Superior justice, 116.
38, etc.), 178.
= _k
?|
shang
i (38,
ii.
1-2)
Spirituality (spiritual), 97,
103,
206.
1, iii.
iii.
8, etc.;
15,
Superior man, 113; translated " noble man," 95.
27,
33),
148,
167,
= On -f chiUn
tsz
(S.
M. Ch.
189.
v, 2-3, etc., 31,
ii.
1-2, etc,),
Spontaneous, 123.
like.")
(See " self-
142, 143, 195.
Superior virtue, it 6.
Spurious, 303.
= Jl fi shang
205.
teh
(38,
i.
1-2),
Stammer,
= ^no
120.
(45,
ii.
12), 218.
Supple, 135.
(See "weak.")
Standard, 120, " model.")
315.
(Cf.
= J chang
State, 302.
Still,
Surface not clear, 103. Suzuki, Teitaro, 46.
(45,
iii.
12), 218.
Sze-Ma-Ch'ien,
277.
6, 7,
36, 43, 95,
104.
(See also "rest.")

(See "lowliness.")
(61,
ii.
Stoop, 128.
r
243.
Ma
15, etc.), 242,
Taciturn,
108.
(Cf.
"silent.")
i.
7f$ H
180.
hi yen
(23,
1-2),
Stout, 129.
34 2
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-
317.
ing of the term, 9; as "purely

;
as the absolute,
=W
69,
Treasures, 131, 132.
few
ii.
(67,
heading,
iii.
similar to Plato's term
26), 254, 258.
"idea," 10;
ified,
two kinds
of,
== ^>
$* to
ts'ang
(44,
ii.
6-7).
11; prior to God, 13; person-
217;
translated
"hoarder!
16
the world-mother,
;
weath," 120.
Trinitarianism, 295. Trinity, 119, 308, 312. (Cf. ic
16, 97,
123
the ancestor,
16,
133; the master, 16, 133; the
author
of
;
all
transforma;
= zL san
(Cf.
'
(42,
1.
9, etc.
21
tions, 16
and God, 16
its
per-
" yang"
also
'
"
yin"
1
sonified, 318; also 282, 286.
c7iz,"
" bodi
color]
!
s.
Tao Teh-King,
6
;
authenticity,
"breath," and
editions of the, 42.
True man,
the, 29.
definition of
2'
Taoist literature, 38.
not hurt,
28
Lao Tze
= $ $C wu
202.
Tasteless, 115.
zvei (35,
ii.
14-15),
Tsiao Hong, 319. Types, 107. (See also "form")
Taxes, 135.
^L
siang
(21,
i.
23), 177.
Teh
Ts'ing, a commentator, 308.
Tenderer, 132.
(See "weak.")
"delicate,"
Ugliness, 97.
Tenderness, 101, 115, 123, 125,

*Z5>
I 3^
= ^ 2VU
less"
(2,
i.
10)
149.
(Cf.
Unexpressed, 116. (See "name-
= %k jeu
52,
iii.
"supple," and "weak.")

(10,
i.
and "ineffable.")
103, 117, 119, 290,
12
i.
36,
;
ii.
i.
Unity,
101,
55,
i.
24
76,
5,
306, 307.
(See "oneness.")
etc.; 78,
3,
etc.), 159, 203,
Universe, 283.
228, 232, 266, 267, 269, 270.
Tetzugaku Kwan,
the
43, 299.
= ^>J31
259.
Unknowable,
133.
$u
chi
(71,
i.
1-2),
Thai-tsou-hoang-ti,
founder of
ad-
Ming dynasty and
Unlike, 316.
Unlikely, 131, 317.
mirer of Lao-Tze, 320. Three things a unity, 103.

"trinity.")
(Cf.
Unnameable,
97, 103.
Tiger, 122.
=
ii.
Unreason, 113, 124, 125. >F iS i u tao (3 *" 7~ 8

etc.;
JjL
hu
(50,
12, etc.), 224.
55,
ii.
24-25, etc.), 194,
Ti-Shun (Emperor Shun),
321.
233.
INDEX.
343
137
;
= W *I fei tao
229.
(53,
ii.
35-36),
denounced,
(S.
105,
106,
Unseasoned wood.
pie.")
(See " sim-
= gg
xi.
i.
116.
teh
M.
15,
Ch.,
vi.
14;
5; xiv.
;
13; 10, iv. 20; 21,

ii.
i.
= M ^P ivu
iii.
Unsophisticated, 98, 101.

chi(3,
v.
23, 28, 41,

etc.;
etc.
18,
i.
i;
4-5; io,
19,
i;
16, etc.; 38,
2,
i.
13-14), 152, 160.

17, 116, 282.
etc.;
13,
ii.
ii.
20,
i.
etc.; 49,
4,
i.
= ^Wi t u
208.
Unvirtue,
51,
;
etc.;
54.
ii.
teh (38,
3-4),
ii.
12, etc
ii.
55,
;
2
ii.
60,
38; 63,
79,
i.
65,
38, etc.;
Usefulness, 107.
Jii
25, etc.), 143, 145, 160,
i (20, vi. 5), 176.
172, 173, 177, 181, 189, 190,
Utility, 101, 118, 120, 132.
(See
205, 205-208,
212, 222, 225,
" function.")
226, 227, 230, 231, 232, 241,

246, 251, 271.
1
In the phrase '$ao yiien iteh " it 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"
*fr
ku shdn,
1-2),
and " breath.")

Vitality (immaterial breath), ioi,
119.
(Cf.
154.
Vessel (frequently used in the sense of " useful man "), 102,
" breath.")
120.
Vitiation,
risks no,
(See
= H chH
41,
ii.
112, 119.
(28, iv. 5
;
"danger" and "immortal29,

i.
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
War-horses, 120.
Warlike, 132.
profound, 101; vast, 107; one who pursues his business

with, 108, 109
;
Wars,
will
be
is
;
suffi-
cient, 111; superior, 116; re-
sembles a vale, 118;

121
all
;
good,
feeds
= Jf Water, = 7K shui
8),
112, 113.
chiiin (30,
ii.
10), 193.
24, 100, 136.

(8,
i.
4, etc.;
78,
i.
is
faithful,
122
;
156, 269.
creatures,
122
is
gen-
Weak
or weakness, has several
uine, overflowing, etc., 124;
who
will
in all its solidity pos-
Chinese equivalents fg jeu (76, i. 6, etc

3,
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/6>/
i.
(76,
;
i.
5-6; 78,
tsui,
i.
15-16
62,
i.
i.
3-4
64,
iii.
3-4),
266, 269
(76,
:
and
25-26; 76,
i5 2
.
12-13), 147, 150,

.
"supple"
i.
19-20), 266.
*53, i5 6
169,
197, 200,
= II joh
flf
In English
135, 136.
201, 204, 208, 209, 2ii, 214,

i.
(3, iv.
i.
13
36,
i.
n,
225, 244, 250, 266.

lish
:
In Eng100,
104,
etc.; 40,
6; 78,
4, etc.),
97,
98,
99,
151, 203, 2ii, 269.
In Eng-
113, 114, 115, 117, 118, 119,
= tsui "supple," = Sc shzvai

(j6,
i.
lish: 98, 115, 118, 136.

20),
266
258;
= 5c T*
(2,
i.
122, 128, 130, 135.
fien hia
1-2; 13,
'
t
lit.
'
un-
translated
135.
der heaven
" (see
Notes 283)
6-7, etc.;
ii,
(69,
iii.
6),
iv.
translated "tenderer," 132.
22,
ii.
8-9, etc.; 25,

i.
9-10;
Weakest, 119. (See "weakness."
also
26, iv. 11-12; 28,

29,
i.
8-9, etc.;
i.
i.
3lS:
216.
4-5, etc.;
iii.
30,
118-9;
'
chijeu
(43,
i.
4-5),
12; 31, 35,

i-
29-30; 32,
Wheel, 101. (See "carriage.") Widowers, 117, 119.

Williams, S. Wells, 45, 295, 317; referred to throughout the
4-5 37, " 13-14 39, 33-34; 43, i. 1-2, etc.; 45, iii. 10-11 46, i. 1-2; 47, i.
i
ii.
5-6; 48,
ii.
i.
2-3, etc.; 49,

1-2, etc.; 54,
iii.
ii.
4-5;
52,
Notes and Comments.
42-43, etc.;
57,
i. i.
56,
iii.
37"3 8
ii.
;
Without
Without
155.
desire, the people, 98.
13-14, et c; 6o,
4-5;
63,
(Cf. "desireless.")
61,
iii.
6-7; 62, v. 23-24

etc.; 66,
i.
= 'F Wl
effort, 100.
11-12,
iii.
19-
i>u
chHn
(6, iii.
7-8),
20, etc.; 6y,

ii.
1-2, etc.; 70,
1-2; 77,
iii.
20-21),
148,
Womanhood, in.
(The same
164, 165, 179, 180, 184, 187, 189, 190, 191, 193, 196, 197,
word as " motherbird.") Word, (Tao as Logos), 10, 282. Words, alone extant, 95 have
;
201, 205, 209, 216, 218, 219,
220, 221, 223, 227, 231, 235,
an ancestor,
133.
236, 241, 242, 245, 246, 253,

2 54f
Work,
120.
(Cf. "function.")
255,
258,
World, has two equivalents

our text
in
times translated
pire," 97, 103,
some"the em108, 109, no,

268
;
== Wt
*ffl
wan
i.
zvuh
lit.
"the
2,
in,
112, 113, 114. 116,
119,
10,000 things,"
v. 1-2; 4,
8,
i.
(1, ii.
9-10;
i.
I20, 121, 122, 123, 124,

126, 127, 128, 129, I31,
125, I33,
12-13;
i.
5,
;
6-7;
i.
8-9;
34,
;
16,
i-
7-8
32,
136.
18-19;
i.
9-i. etc.; 37,

ii.
14-15
39,
i.
21-22
40,
ii.
3-4; 42,
12-13, etc.; 51,
World-honored, 125, 129. World's formation, the, 107. ^^chungfu, lit. "of
all
INDEX.
things the organisation" (21,
i.
345
(See
Yang, 278, 308.

principle.")
u positive
57-58), 178.
World's mother, has two Chi-
Yea, 106.
= 55 ~F "S
nese equivalents
?ien hia
Bf
wet
(20,
i.
5),
174.
(See
mu
>
lit-
also p. 297.)
"the mother
heaven,"
109, 123.
(25,
of the underii.
Yes, 106.
9-11; 52,
i.
Pnf
o (20,
i.
8),
174.
(See
7-9), 184, 227.
In English
also p. 297.)
= M %\ Z. #
t
(Cf. 16.)
Yin, 308.
ciple.")
(See "negative prin-
ivuh chi mu lit. " the mother of the ten thousand things" (i, ii.
In English
:
wan
Zoroastrian, 10.
9-12), 147.
97.
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Lao-Tze's Tao-Teh-King, Chinese English - DR Paul Carus 1898

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WITH INTRODUCTION, TRANSLITERATION, AND NOTES

Kegan Paul, Trench, Truebner & 1898

Lao-Tze and His Philosophy

The Old Philosopher The Fundamental

Ideal of Lao-Tze's Ethics

Taoism Before and After Lao-Tze

and Confucius, 34-38

Taoism After Lao-Tze,

The Present Edition

Canon on Reason and Virtue

Transliteration of the Text, Chinese-English.

Canon on Reason and Virtue

Notes and Comments

THE OLD PHILOSOPHER.

appellation was if | (Po Yang), viz.,

Mart. Martin's Hist. Sinica,

Other transcriptions are Ur, Err, and 'Rk,

Positive Principle," representing manliness, the sun,

and the South

long-lobed, long lobes being a sign of virtue. But the

people called him simply

situated in the vicinity of the present city of

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

north, long. o 54' west of Peking)."

the philosopher's native state,

means "bitterness "; means "sufferCity of

"If these places were as mythical as John Bunyan's

Society in China, p. 403.

For yang see the K'anghi, Vol.

la vie et les opinions de Lao-Tseu, p. 4.

Professor Douglas's method of transcription

Chujen, Li, K'u, and Ts u

means "crooked" or, as a noun, "a "scheming," "false," "forced," and

the sense of the

denotes "verses," especially "songs,

account of being a place where whetstones were found,

7, p. 47 A.) the common-thistle.

the word means "

means "affliction"; as a verb, "to be sick." K'u Hien, accordingly, might be

translated " thistle province."

(K'anghi, Vol. 29, p.

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

a choice of allusions can!

not be had in Chinese names

to the authenticity of the

the historical reality of Lao-Tze's

and K'anghi, Vol.

See Mayers's Chinese Readers' Manual,

among whom Lieh-Tze 1 and Chwang-Tze 2 the most ingenious

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

ideas from either

His works were edited

See Mayers's Chinese Readers' Manual,

Hwai Nan and

Sacred Books of the East, XXXIX.,

remarkable that the description of his large ears and

general appearance tallies accurately with those of the non-Chinese

bear in mind that certain similarities of doctrines,

grant, however, that

either to substantiate or to refute

and Chou (Wade).

Other transcriptions are Chau See page 48.