JUN 11
1974
:«^1.^« LAO-TZE'S TAO-TEH-KING CHINESE-ENGLISH
WITH INTRODUCTION, TRANSLITERATION, AND NOTES
By dr.
PAUL CARUS
^^am REQUITE HATRED WITH GOODNESS
— LAO-TZE,
63
CHICAGO THE OPEN COURT PUBLISHING COMPANY (London
:
Kegan Paul, Trench, Truebner & i8g8
Co.)
copyright by
The Open Court Publishing 1898.
Co.
:
TABLE OF CONTENTS PAGE
Introduction
:
Lao-Tze and His Philosophy
i
The Old Philosopher The Fundamental
The
3
Principle of Lao-Tze's Philosophy.
g
.
Ideal of Lao-Tze's Ethics
17
Taoism Before and After Lao-Tze (Quotations in the Tao- Teh-King, 30-34
and Confucius, 34-38
;
30 ;
Lao-Tze
Taoism After Lao-Tze,
38-41-)
The Present Edition
of the
Tao- Teh-King
42 4^
Pronunciation
Lao-Tze's Tao-Teh-King
in
Chinese
49
^ilM^I8:^-f-#
51
^^ii^^
53
English Translation
93
Sze-Ma-Ch'ien on Lao Tze
The Old
Philosopher's
95
Canon on Reason and Virtue
Transliteration of the Text, Chinese-English.
.
.
.
.
.
.
.
141
Sze-Ma-Ch'ien on Lao-Tze
The Old
Philosopher's
Canon on Reason and Virtue
Notes and Comments Index
97
139
147
275 ,
325
INTRODUCTION
THE OLD PHILOSOPHER.
^ ^ 1A0-TZE,i
or ''the old philosopher,"
is
the desig-
nation of one of the most remarkable thinkers of
J
mankind.
He was
century B.C., and
a Chinese
left to
who
lived in the sixth
the world the Tao-Teh-King,
book on Reason and Virtue, which not only exupon his countrymen but is also worthy to be compared with the sacred scriptures of the Buddhists and the New Testament. It is a small
ercised a powerful influence
on account
of the similarities which, in spite of
many
between the teachings of Lao-Tze and those of Buddha and Christ that the Tao-TehKing is an indispensable book and no one who is interested in religion can afford to leave it unread. differences, obtain
;
the
The date of Lao-Tze's birth^ is the third year of Emperor Ting-wang of the Cho dynasty, which
corresponds to the year 604 B. C. (Li), means PlumLao-Tze's family name, tree. His proper name, i^ (Er),^ means Ear. His
^
appellation v/as 1
The diphthong
ÂŤ(?
the short u in " but."
'ffl
^
(Po Yang),
viz.,
sounds like ^w in "how," the On pronunciation see page 48.
and Duhalde
2
Mart. Martin's Hist. Sim'ca,
3
Other transcriptions are Ur, Err, and 'Rh.
p. 133
''Count of the
e in
I.,
"Tze" resembles
p. 248,
:
lao-tze's tao-teh-king.
4
Positive Principle," representing manliness, the sun,
and the South
;^
his
posthumous
title
was
(Tan)
^ft
long-lobed, long lobes being a sign of virtue. But the people called him simply ^-f" (Lao-Tze), the old
He
philosopher.
is
named ;^§(Lao
also frequently
^
and St (Lao Er), the old child, which means, ''he who even His followers, as an old man remains childlike." the Taoists, speak of him as i^Jb"^^ (t'ai shang lao chiin), the greatly eminent ancient master, or simply ;3j;^J^ (t'ai shang), the greatly Eminent One. Lao-Tze was born in ffl/t (^Ch'ii-Jhren,) a village in R#|l (Li-county) belonging to the "g^K (K'u (Ch'u). Abel R^musat^ states province) of the state on the authority of Kwang-Yu-Ki (VI. 15) that: Chiin), the ancient sire, master, or prince;
^
"Ch'ii-Jhren
situated in the vicinity of the present city of
is
Lu-i, a town of the third order, belonging to Kwei-te-foo of the
province
//i9-«(z« (lat.
34^ north, long,
54'
o*'
west of Peking)."
Robert K. Douglas, professor of sinology at OxEngland, calls attention to the strange coincidence that the name of the hamlet Ch'il-Jhren, LaoTze's place of birth, means ''oppressed benevolence"; Z/, the parish to which it belongs, means "cruelty";
ford,
K^u, the
name
of
the district,
means "bitterness"; means " suffer-
Ch^u, the philosopher's native state, ing.
"^
He
adds
" If these places were as mythical as John Bunyan's City of Destruction' and 'Vanity Fair,' their names could not have been '
more appropriately chosen to designate the birthplace of a sage who was driven from office and from friends by the disorders of the time."
Society in China, p. 403.
1
Yox yang see the K'anghi, Vol.
2
Mimoire sur
3
Professor Douglas's method of transcription
36, p. 10
A.
la vie et Ics opiriions de Lao-Tseu, p. is
4.
Chujen, Li, ICu, and Ts'u
INTRODUCTION. Considering
tne
hurled against both lence '*
;
and the
* '
''
5
denunciations which Lao-Tze oppression " and ''false benevo-
bitterness "
and
' '
sufferings "
which
he had to endure, the meaning of these names seems startling enough, and were these places not actually in existence they would suggest that Lao-Tze's birth and life were a myth. But Professor Douglas might have added that the coincidence, interesting though it is, is not as remarkable as it appears to Europeans
who
are unacquainted with the peculiarities of the Chinese language which make such a play of words
possible and quite in
common
;
for
puns are
far easier
Chinese than even in French. Let us look at each name more closely. ft
{C/i'z'i)
bend," then finally, in the
Redey
it
means "crooked" ''scheming," sense of the
or,
"false,"
German
as a noun,
"a.
"forced," and phrase gebundene
denotes "verses," especially "songs,
ditties,
and ballads." {K., Vol. 17, p. 12 B; ^. ^. Z)., p. 458.) {Jhrefi^) means "that which is enclosed, or the kernel of a thing"; then "the essence of man's heart or humaneness"; it also means "the humane or good man." {^K., Vol. 6, p. i A.) Should the name Ch'u-
t
Jhren be translated according to its proper meaning, it probably ought to be "Good Man's Bend," that is to say, a bend in a valley named after a person whose
was "the good man." means "whetstone; grinding; oppression; danger; disorder." As a verb it means "to grind;
epithet
^
(Zz)
to goad." The name might be translated English as "Grinding," and Li Hsiang would be "grinding county." It may have been called so on
to chide
;
in
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.
b
account of being a place where whetstones were found, or made, or sold.
^ {K'u)
(^K^anghi, Vol. 7, p. 47 A.)
name of the common-thistle. In addition, the word means '' bitter unpleasant mortifying." As a noun it means ''affliction"; as a verb, ''to hasten to be sick." K'u Hien, accordingly, might be is
the
;
;
;
translated "thistle province." 7 A;
^
{K'anghij Vol. 29, p.
Williams's Syl. Did., p. 436.)
means "a bramble bush" or "a clump As an adjective it means "full of spines, thorns," denoting at the same time "distress"
(^Ch^u)
of trees." full of
and "pain."
we might
If
we can "the
translate the
name Ch^u
at all
bramble-bush" or "the state of briars." In addition to all these meanings, the word Ch^u means "orderly; well done; call
it
properly finished."^
state of the
What
not be had in Chinese
As
a choice of allusions can-
names
!
to the authenticity of the
Tao-Teh-King and
the historical reality of Lao-Tze's
life, there can be no doubt. Wl^^M Sze-Ma-Ch'ien, the Herodotus of Chinese history,^ has embodied a brief account of LaoTze's life in his famous |g {Shi-Ki), or Historical Records, which were completed in 91 B. C. Sze-Ma-Ch'ien's report of Lao-Tze's life is very terse. It consists only of two hundred and forty-eight words, but is full of interest and very important as the most reliable account that has been handed down to later generations. For these reasons it has been in-
^
corporated in the present edition as a kind of preface will splendidly serve as an authentic historical
which
introduction to the Tao-Teh-King. 1
See Williams's
2About
S. Z>., p. 94,
136-85 B. C.
and K'anghi, Vol.
18, p. 28
B.
See Mayers's Chinese Readers' Manual,
I.,
No.
660,
INTRODUCTION.
7
But even before Sze-Ma-Ch'ien, Lao-Tze has been mentioned, commented upon, and largely quoted by a number of his disciples, among whom Lieh-Tze^ is the oldest, and Chwang-Tze^ the most ingenious and most famous. Literal quotations from the TaoTeh-King in the writings of Lieh-Tze, of Han-FiTze,^ of Chwang-Tze, of Liu-An,* of the historian Sze-Ma-Ch*ien himself, and of other authors are so frequent and at the same time so accurate that they verify more than two-thirds of the whole Tao-Teh-
King. "
I
Professor Legge says
:
do not know of any other book of so ancient a date as the
Tao-Teh-King
of
which the authenticity of the origin and the gen-
uineness of the text can claim to be so well substantiated."^
While the Tao-Teh-King as a genuine production and Lao-Tze's authorship of the book are beyond dispute, its very existence is a historical problem which has not as yet found its solution. Were Lao-Tze not six hundred years older than Christ, and a hundred years older than Buddha, we should be inclined to believe that he had borrowed his main but that ideas from either Buddhism or Christianity Nevertheless, Prois a theory which is impossible. fessor Douglas believes he finds traces of Brahmanical influence in the Tao-Teh-King, and argues that LaoTze was a descendant of one of the Western nations of the Chinese Empire, which may have been in conof the age,
;
1
Mayers's Chinese Readers' Manual,
I.,
387.
His works were edited in the
fourth century by Chwang-Tze. 2330 B. C.
See Mayers's Chinese Readers' Manual,
Schott mentions him as a contemporary of the (401-374 B. C), while according to Legge he died 230 B. 3
4
best 5
I,
No.
92.
Emperor Ngan-Wang
C A philosopher on the throne, for he was the King of Hwai Nan and known as Hwai Nan Tze he died 122 B. C. ;
Sacred Books of the East, XXXIX.,
p. 9.
is
:
lao-tze's tao-teh-king.
8
nexion with
India since olden
granted that the
name
Er,
i.
e.
times.
Taking
for
Ear, was a sobriquet
given to Lao-Tze on account of the unusual size of his ears, Professor " It
is
Douglas says
remarkable that the description of his large ears and
general appearance tallies accurately with those of the non-Chinese
on the western frontiers of the empire. His surname, Li, reminds one of the large and important tribe of that name which was dispossessed by the invading Chinese, and was driven to seek refuge in what is now South-Western China. But however that may be, it is impossible to overlook the fact that he imported tribes
also
into his teachings a decided flavor of Indian philosophy."
{^Society
hi China, p. 403.)
Douglas goes so far as to find a strong resemblance between Lao-Tze's Tao and the pre-Buddhistic Brahm of the Indian sages, which, however, I am unable to discover. No doubt there are similarities between Indian and Chinese doctrines, but they are too vague and do not prove a common origin and we must ;
bear in mind that certain similarities of doctrines, nay, also of superstitions, arise naturally in the course
We must grant, however, that when Lao-Tze resigned his position as custodian of the archives of Cho^ he went West, which seems to indicate that his sympathies were bound up with those Western people whom his parents may have praised to him as models of simplicity and virtue. We cannot say that the Brahmanical origin of of evolution.
Lao-Tze's philosophy has been proved.
The whole
proposition remains a vague hypothesis whose main right to existence consists in the fact that
too
little
either to substantiate or to refute
1 Other transcriptions are Chau and Chou (Wade). See page 48,
(Eitel),
Chow
we know
it.
(Mayers), Cheu (Williams)
THE FUNDAMENTAL PRINCIPLE OF LAO-TZE'S PHILOSOPHY.
idea THE Tze's philosophy
that constitutes the corner-stone of Lao-
which, however,
is
contained in the word Tao,
so general and comprehensive a
is
term, that his propositions naturally would appear to
have existed
vague form long before him. The word gives to his thoughts the appearance of an old doctrine, yet it seems improbable that such an original and extraordinary thinker, as was Lao-Tze, could, like Confucius, have been a mere transmitter of traditions. The term {tad) is a remarkable word.^ It means ''path, way, method, or mode of doing a thing," then also, the mode of expressing a thing, or "word ;" and thus finally it acquires its main meaning, which is reason." As a verb, it means "to walk, or to tread; to in a
universal use of the
^
'
'
speak or to declare
to argue or to reason." Considering the religious reverence in which the term is held, the expression Tao, meaning "word" and "logical ;
thought" at the same time, presents a close analogy to the Neo-Platonic term \6yo'5. The Buddhists use the
word Tao
as a
IK'anghz, Vol.
synonym
34, p. 21 B.
of
^
Williams,
(jtiing), S. D., p. 867.
enlightenment, Eitel, Ch. D., p. 743.
lao-tze's tao-teh-king.
10
to translate the
tians
employ
for the
it
Sanskrit
{bodhi^^ of the
and the ChrisTestament
New
term \6yo'^, "word.'*
The term "word" the
^
in the version
New Testament
in the sense of Logos as used in
occurs also in the Rig-Veda where
hymn is devoted to the Vdch (latin, iwx), "pervading heaven and earth, existing in all the worlds and extending to heaven." Still another striking parallelism is found in the Zoroastrian creed which proclaims that Ahura Mazda, the Lord Omniscient, had created the world by pronouncing the excellent, the pure, and stirring word {Ahmia Vairyo, Honover), "the word that existed before everything else." The same difficulty which translators encounter in their attempts to find a proper rendering of the term Aoyo?, exists for the term Tao. We might translate it "word," or (as does Stanislas Julien) "path," or (as does Gabelentz) "logos;'' or we might (as do Chalmers, Legge, and Victor von Strauss) retain the Chinese word Tao. After a long deliberation the authe fourth
thor of the present edition has
come
to the conclusion
and most ordinary English analogue for Tao, which is "Reason," would be preferable. But in order to remind his readers of the more comprehensive significance of the word, he has in his that the simplest
translation capitalised
The Tao
is
it
Kant's
throughout.
Thus
"purely formal."
it
^
{Ja chwang), the great form, and ')^:% {ta hsiang), the great image^ (Chap. 35). Other expres-
is
called -j^
sions of a similar significance are
"^
{Jiao^^
vacancy,
or a condition of not being occupied, (see Williams, S.
D., p. 528) and
of activity. 1
It
is
^
{chi), noiselessness,
the Absolute
Plato's term elSos (idea) also
or a void
whose essence
means image
or picture.
is
not
INTRODUCTION.
To
concrete being, but abstract law. former, the absence of
all
II
characterise the
the concrete reality,
called
^
latter,
the abstractness of this highest of
sations, (Jisii)^
(tvii),
is
it
or the non-existent
;
it
is
to characterise the all
generali-
called J^ {ch'mig), hollowness, or
^
emptiness, or the void.^ As the ultimate ground
of existence
called ;^ {hsiien), abyss, an expres-
it is
sion which reminds one of the Neo-Platonic /3vBo5,
and the Urgrund of German mystics. {hsiang), imThe terms ^, {chwang), form, and age, are commonly used to denote material or concrete forms, but Lao-Tze means pure form, which in his
^
mode
paradoxical
Kr^
of
speaking
expressed in the terms
is
form of the
Jt^
(^^ chivang
chih chwang), the
formless, or
?!6^^^
(jou hsiang chih'^ hsiang), the
^iS
image shape.
of that
which has no image, i. e., no concrete '* the form of the formless " means
In a word,
the ideal, the abstract, the universal.
Lao-Tze distinguishes two kinds of Tao or Rea(i) the Tao that was in the beginning, that is eternal and immutable, the divine presence, which can be on the right hand and at the same time on the left hand, which is bodiless, immaterial, and not senseperceptible and (2) the Tao that is individualised in son
:
;
liao
IFor chwang see K., Vol. 33, {a. vacuum, or void), ib.. Vol.
voice
A
is
heard, perfect stillness),
p, 6
B; for shiang,
11, p. 13
B
;
Vol.
7,
p. 10
ib.,
Compare
ib.
Vol.
22, p. 10
for chih (a state in
B
;
for yvH,
ib.,
A; for
which no
Vol.
21, p. 8
For hsii see K., Vol. 30, p. 2 A. Williams defines hsii (p. 227) as "empty; vacant; empty of passions and able to receive, quiet; a vacant, abstracted, contemplative condition such as Buddhists aim to reach; space." Empty space is to both the Taoists and the Buddhists the symbol of absolute rest. (See, e. g., in Samuel Beal's Catena 0/ Buddhist Scriptures, p. 157, the simile of the restlessness of dust particles in space, while " the nature of space is rest." Hsii, vacancy, is a synonym of k'ung {W. S. D., p. 464), ecstasy, trance, transport, which is a favorite term with the Buddhists. ;
for ch'ung,
2
ib,,
The word
Vol.
chih
is
7, p. 8
B.
pronounced
Candlin of Tientsin transcribes
it
.^z^'
tzU.
also IV. S. D., p. 109.
in Shanghai, in
Canton
chi.
Mr
:
:'
LAO-TZE'S TAO- TEH-KING.
12
living creatures, especially in
tad),
human Reason
man. The
man and
the reasoning powers of
is
the former
;
is
denotes
latter
called
A
jiM
{^Jhren
characterised as
^^ i
^itt {ch^ang tad), the eternal Reason, or tao), Heaven's Reason. It is identified with
{t^ien
{JisueTi),
As the mystery of ^i^g {wu-ming), the Ineffable
the mysterious abyss of existence. existence
is
it
or Nameless.
called It is
^
(ken), the
Root from which
everything proceeds and to which everything returns.
Although the source of {wu-yiieri),
The
all
the Sourceless,
i.
things, e.,
is
it
itself
|ffl^?i^
Spinoza's causa
stii.
between the eternal Reason, ch'ang tao, and the Reason individualised in man, Jhren tao, is emphasised again and again in the Tao-Teh-King; and Chwang-Tze says^ (Book XL, last paragraph): difference
"There is the Tao, or Way, of Heaven and there is the Tao, Way, of Man. Practising non-assertion 2 and yet attracting all honor is the Way of Heaven asserting oneself and being embarrassed thereby, is the Way of Man. It is the Way of Heaven that ;
or
;
plays the part of the lord part of the servant. far apart.
;
it
The Way
They should be
is
of
the
Way
of
Man
Heaven and the
clearly distinguished
that plays the
Way
of
Man
are
from each other.
Says Chwang-Tze "The Tao
is
always one, and yet
it
requires change,"
which means, the Tao is sameness in difference. The same law produces under different conditions different results.
The Tao
is
the world-former, not the world-
Yet it is not merely immanent, it is supernatural and prenatural. It is omnipresent in the world but would exist even though the world did not exist. Says Chwang-Tze (Book VI.) creator;
\
it is
not action but law.
Sacred Books of the East, Vol. XXXIX.,
We
p. 306.
replace "Doing nothing," which is a misleading translation, by " Practising non-assertion for reasons given further on. 2
'
'
3
:
INTRODUCTION.
1
"If you could hide the world in the world, so that there was nowhere to which it could be removed, this [Tao] would be the grand reality of the ever-enduring thing." {^Sacred Books of the East, XXXIX.,
p. 242.)
The philosophy
of Lao-Tze, which places the Tao beginning of the world, is the echo of a thinker was engaged with the same problem as the author
at the
who
of the
Fourth Gospel.
We
read in the Tao-Teh-King
made by God, must be could never have existed
that the Tao, far from being
prior even to God, for
without
it,
and
God
that, therefore, the
right of priority.
Tao may claim
the
"I know not whose the eternal Reason) can be. It seems
Lao-Tze says
:
son Reason (i. e., to be prior to God " (chapter 4) and, following the precedence of the fourth Gospel, Christians will feel ;
inclined to add say, ''the
and
:
^^nai'^^6'5 r/v
Word, the Tao,
6 X6yo5," that
the Logos,
is
to
uncreated,
is
part and parcel of God's being."
it is
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.
Reason manifests Chwang-Tze says
eternal
itself in
the laws of
;
LAO TZE
14
"When
the
body
of
TAO-TEH-KING.
S
man comes from
special
its
mould
[the
even then occasion for joy but this body undergoes a myriad transformations, and does not immedidoes it not thus afford occasion for ately reach its perfection ever-enduring thing], there
;
is
;
—
Therefore the sagely man enjoys himself in that from which there is no possibility of separation [viz., the Tao] and by which all things are preserved. He considers early death or old age, his beginning and his ending, all to be good, and joys incalculable?
,
in this other
men
imitate
him
;
— how much more will they do so in
regard to That Itself on which
all
every transformation arises!"
[Ibid., p. 243.)
things depend, and from which
Human reason, Jhren-tao, or the reason that can be reasoned, tao-k'o-tao, which is contrasted to the ch'ang-iaOf or the eternal Reason, shows itself in man's interference with the natural course Chwang-Tze says (Book XVII. ): "Oxen and heaven-ordained.
That
horses have four feet.
When
is
of things.
what is called the and the noses
horses' heads are haltered,
oxen are pierced, that is called the man-ordained. Therefore it Do not by the man-ordained obliterate the heaven-ordained; do not for your purposes obliterate the decrees of heaven do not bury your fame in such a pursuit. Carefully persevere in and do not lose it (the Tao). This is what I call reverting to your true of is
said:
;
(Nature)."
{Ibid., p. 384.)
Man's aspiration should not be to follow that which merely human in him, but that which is eternal and eternal is alone the Tao, the Reason, the Ulti-
is
mate Norm of Existence. Thus we between A^"^ {/hren hshi), the human {tao hsin), the Rational heart
;
find a contrast heart,
and
l^^'v
the former being per-
verse, the latter a realisation of right feeling, right
thinking, and ri^ht doing. I.,
p.
/hren
yun
We
read in the Shu-King,
K^t^m^
it'li^'HI^ 'ItlS'it- itm.m.^0 hsin wei wei, tao hsin wei wei, wei ching wei yi, 3,
chih chUeh chmig, ''the
human
heart
is
jeopardised;
"^
2
INTRODUCTION.
I5
subdued [attenuated]; it is keeps its middle (path)." Lao-Tze's whole philosophy can be condensed in these words: ''Men, as a rule, attempt for personal ends to change the Tao that is eternal they endeavor to create or make a Tao of their own. But when they make, they mar; all they should do is to let the eternal Tao have its way, and otherwise be heedless of but the rational heart
genuine;
unified
is
;
is
thus
it
;
consequences, for then
all will
dom
of
Christ ex-
:
;
things (the necessities of
The Tao clothed with
life) shall
be added unto you.
not merely a logical principle,
is
not "reason" as all
religious idea.
"This
be well."
same sentiment ''Seek ye first the KingGod and His righteousness and all these
presses the
we commonly use
the term;
awe and reverence Says Chwang-Tze the
it
is
it
is
of the highest
:
the
Tao
— there
emotion and sincerity, but It does nothing and has no bodily form. It may be handed down (by the teacher), but may not be received (by his scholars). It may be apprehended (by the mind), but It cannot be perceived is
[by the senses].
;
is in It
and ground in itself. Before there from of old, there It was, securely existing. From It came the mysterious existences of spirits, from It the mysterious existence of God. It produced heaven It produced earth. It was before the T'ai Chi [the primordial ether]." It
were heaven and
has
Its root
earth,
;
is
IThis famous passage which is frequently quoted in Chinese literature, adduced by Victor v. Strauss (p. xxxix) to prove that the ancient Chinese
regarded the Tao as a sentient being that lates eins.
"Des Menschen Herz
ist
is
possessed of a heart.
gefahrvoll, Tao's
Wollt euch erhalten in ihm."
Herz
He
trans-
ist fein, ist lauter, ist
His interpretation of 7^^ //j/ÂŤ, which reflects his theosophical preferences, is against the sense in which the passage is commonly quoted (see the K'anghi s. v. Tao, Vol. 34, p. 21 B). The last sentence "Wollt euch erhalten in ihm " instead of "Thus it keeps its middle" is undoubtedly a mistake. Otherwise Strauss's translation is not incorrect. But what shall we say of Legge who (in the S. B. of the E., Vol. III., p. 50) translates this same passage "The mind of man is restless, prone (to err); its affinity to what is right is small. Be discriminating, be uniform (in the pursuit of what is right), that you may sincerely hold fast the Mean "? SForan explanation of the T'ai Chi see the author's article "Chinese Philosophy in The Hon ist, Vol. VI., No. 2. :
lao-tze's tao-teh-king.
i6
The Tao
a principle, not a personal being
is
an omnipresent feature of
realit}^,
;
it is
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 5'C"F*S s/{t^ien hsia mu), ''the world-mother, "^ or tMs^ 2.^ {wan wii chih 7?mj ''mother of the ten thousand things,^ {chihi), {isung), the ancestor, and and calls it
^
^
the master,^ viz., the ultimate authority of the philos-
opher's words and deeds.
Tao
"the author of no element of falsehood" (Book V.). Besides, he calls the Tao "the great and most honored Master" (Book VI). {.Ti'), God, only Lao-Tze mentions the word {wan wu tsung), once (Chap. 4)^ calling him "the ancestor "or "arch-father of the ten thousand things." But while Lao-Tze distinguishes God from the Tao and claims that the Tao takes precedence before God, his disciples identify the Tao with God and {Chen-Tsai)^, have coined a special designation fi a term which is the common i. e., the True Ruler,
Chwang-Tze speaks
of the
whom
transformations in
all
as
there
is
^
H^^
—
appellation of 1
Chapter
2
Chapter
4
Taoists even to-day.
52. i.
For tsung see K., Vol. 11, p. 6 B; for chiln (supreme; one land; king; lord; master; a title of respect), /^/V., Vol. 8, p. 6 A.
SChapter
who has
God among
^
70.
Compare
the note to
word
40 in the transliteration of Chapter
4.
hChen means "true, pure, real" (^K., Vol. 24, p. 32 B, IV. S. D., p. 15), and Tsai, "ruler, responsible master" (A'., Vol. 11, p. 9 A, IV. S. D., p. 941). The character Chen is composed of the signs "upright" and "man," the character Tia/ shows the sign "bitter," and the sign "roof," which indicate that it means him who bears the burden and cares of the house; its ruler, master, and owner.
;
THE IDEAL OF
UPON
LAO-TZE'S ETHICS.
his faith in the seasonableness, goodness,
and unfailing tightness
of
the Tao,
Lao-Tze
builds his ethical system, trusting that through the Tao
the crooked shall be straightened, the imperfect shall be made complete, the lowly shall receive abundance as sure as valleys naturally and without any effort of their own fill themselves with water. Thus the Tao resembles water. ^ Lao-Tze demands the surrender of personal ambition and all selfish strivings. His aim is not to fashion, not to make, not to push or force things, but to let them develop according to their own nature. Virtue, according to Lao-Tze, is simply the imitation of the Tao. The Tao acts, but does not claim it begets and quickens, but does not own it directs and arranges, but does not rule.^ The sage will not make a show of virtue, of benevolence, of justice, of ;
propriety;
He
will
his virtue
is ;^fg (^pu teJi), or unvirtue.^ pretense of being virtuous, but sim-
make no
ply imitate in
all
things Heaven's Tao.
In a word,
the ideal of morality consists in realising
{wu ming
chill
the nameless or 1
See Chapters
^^2!.^h
p'u)^ the simplicity of the Ineffable, of
unnamable Tao.
78, 66, 8.
2
Chapter
10, 51.
3
Chapter
38.
:
lao-tze's tao-teh-king.
i8
Thus, according
to
Lao-Tze, he who acts a part
in the world, as a player does on the stage ; he endeavors to bring about artificial conditions
who
who ;
he
meddles with the natural growth of society, will
and virtue
is simply |ffiÂŽ (wu-wei),^ not doing." Non-action making, or **not acting, not or wu wet cannot mean inactivity, for it is with LaoTze a principle of action. He never tires preaching I^^Wj (j^^^ ^^ wei),'^ i. e., to act non-action; he
in the end,
fail
expressly declares that '*an able
^
man
acts resolutely"
and he assures us (chaps. 37 and 48) that (wÂŤ wet er wu pu wet), ''through Wo fc >P
(chap. 30)
;
^
tt 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
But he who uses things
creature must finally succumb.
according to their nature, directing their course, not
them or trying
forcing
can do
to alter their nature,
Build strong walls with them whatever he pleases. and heavy dams to prevent the landslide caused by the waters that sink into the ground, and the waters will
break through and carry your
dam down
into the
valley; but provide the under-ground water with outlets in
it naturally endeavors to flow, be no danger of a catastrophe.
the places where
and there
will
is true of the social conditions of manLao-Tze requests the government not td*gov-
The same kind.
ern, but
simply to administer.
terfere with the natural
Rulers should not
development
in-
of their people,
but practise not-acting, not-meddling, non-interfer1 IV. S.
D., pp. 1059
and
1047.
2
Chapters
3, 10, 37, 57, 63,
etc.
:
INTRODUCTION.
French
ence, or, as the
call
The
less laws
ple
is
forced by
that they have rulers.
and prohibitions there
The
crime will there be. their wealth
laisser /aire, so that
it,
know
the people shall scarcely
ig
are,
the less
less the welfare of the peo-
methods, the greater
artificial
will
be
and prosperity.
Lao-Tze's principle of '< not-acting" is accordit is simply not acting a part not doing things in an artificial way it is not forcing the nature of things. The term {wu wet) is best explained by its synonym ^S^ {7vu yii), i. e., '* being without desire." Man is requested not to have a will of his own, but to do what according to the eternal and immutable order of things he ought to do. It is the surrender of attachment to self, and the utter omisingly not inactivity
;
;
;
^^
sion of
y^^ {j'hren
tad),
i.
e.,
of
man's Tao, the pe-
and particular Tao of oneself and following the course prescribed by the eternal Tao, {ch^ang
culiar
^^
tao).
tion,"
It is, briefly,
and
not
''
non-action," but ''non-asser-
this is the translation
by which wu-wei
\s
rendered in the present translation as coming nearest to the original meaning.
Chwang-Tze, Lao-Tze's most accomplished
dis-
ciple, characterises wu-wei, or non-action, as follows
"Non-action makes one the lord of all glory non-action makes one the treasury of all plans non-action makes one the burden of all offices non-action makes one the lord of all wisdom. The range of the true man's action is inexhaustible, but there is nowhere any trace of his presence. He fulfils all that he has received from Heaven, but he does not see that he was the recipient of any;
;
;
thing. ises It
A
him.
own and private affairs) characterman employs his mind, it is a mirror.
pure vacancy (of his
When
the perfect
conducts nothing and anticipates nothing
not retain.
Thus he
and injures none."
is
;
it
responds, but does
able to deal successfully with
all
things
;:
LAO-TZE's TAO TEH-KING.
20
i§ (wu-wei) leads to
It
the condition of genuine virtue
is
g-
(ip'u) or
;f[»
{p'u), simplicity, to JS^Oj)
^
emptiness of heart, to
(/isu /isi'n),
^
{chUi), sincerity
^
{ch'mg), or fgj^ {ch'ing-c/mig), and {ch'uti) purity, to (^/^^«^), righteousness, to .^ {su), plainto
^
ness, to
JM.
{cheti), truth,
Tze*s ethics
^
?S
(/^/^
lil fiS
and the application
1
tersely expressed
is
with goodness."
/
J^'^^<?;/
/<f/^)
<'
Recompense hatred
Lao-Tze further characterises '^wending home," or
ing"3 M-ifi ('^^'^^^'^^0' in Chapter 40:
'Tevert-
r^t^'^^iiig to the root.
We read
meant
(A^
<:he,
tao chih iung),
movement;" and by
the Tao's
is
^8S
his ethics as
K (/^^O^
RMM^Wf
''returning
Lao-
of
the sentence
(Chap. 63.)
(^fuh k7vei),
homeward
in
reverting
There is no idea (except perhaps the ideas of simphcity and purity) on which Lao-Tze dwells with more emphasis than upon the ideal of pacification, which he calls {ch't?tg), stillness,* and {ngan), {p'ing), (/W), i. e., peace, equanimity, and ease.^ (Chapter 35.) is
rest.
^
^
^
^
IFor /'« and /'« see K., Vol. 18, p. 2 A and W. S. Z>., pp. 710 and 711; for hsu, K., Vol. 30, p. 2 A IV. S. D., p. 227; for chz'h, K., Vol. 33, p. 20 A IV S. D., p. 68; for ch'ing, K., Vol. 20, p. 25 B and 27 A; W. S. p. 995; for , ch'nn, K., Vol. 20, p. 26 B; IV. S. D., p. 783; for cheng, K., Vol. 33, p. 14 B ;
;
;
D
IV. S. D., p. 73;
Vol. 27, p. 4
A
;
for
W.
ching; chart, not chen
W.
;
;
IV. S. D., p. 816;
to reply), see K., Vol. 13, p. 28 p. 12
B;
for c/ien, K., ;
A; for kwez
iox fhn (to revert), K., Vol.
16,28, 34, etc. Cf.
4
See Chapters
16, 26, 37.
5
For ngan see
A'.,
Vol.
A
tsing, not
7,
(to
return
p. 38 A.
See
S. D., pp. 151, 480, 126.
3See Chapters
A'.,
27, p. 4
—Williams transcribes/'^/;, not p2i
shun, not ch'un.
i For /uh (to return, homeward), K., Vol. 19,
also
Vol.
A'..
sii,
S. D., p. 15.
20, p. 15
A.
Vol.
11,
p. 5
Compare W.
consists of the radicals
•'
shelter "
Gen.
B
;
iii. 19,
Psalm
xc.
3,
Eccl.
for p'ing, K., Vol. 13, p.
i
iii.
A
;
20; xii.7
for Vai,
S. D.,
and
pp. 620, 701, 848; the character nga-n "woman,' signifying the contentment '
of being at home, which is the place where a woman is sheltered. P'ing (representing scales in equilibrium) means ease, tranquillity, satisfaction, and
Vat
is
pery;
composed of "water," and "great," denoting: (i) that which is that which is in abundance; and (3) that which moves without
(2)
slipfric-
:
INTRODUCTION.
The
21
ideal of non-action as the basis of ethics in
the sense in which Lao-Tze understands
it, is very from the expressions and moral preachings
different
Western people, the energetic children of the North, are accustomed to. Nevertheless, there are remarkable coincidences with Lao-Tze's ethics not only in Buddhism but also in the Bible and the literature of Western saints and sages. The virtue of the Taoist, which is *' tranquillity," that the
quietude," ''rest," corresponds to the Biblical injunction: "Rest in the Lord!" (Psalm, 37, 7) and ''In '*
quietude and in confidence shall be your strength!" (Isaiah, 30, 15), or, as the Apostle has it: "We beseech you, brethren, that ye study to be quiet." This tranquillity, if acquired by all, would become peace on earth to the men of good-will.
The Bible
characterises
have been very congenial
"He
to
God
in words that would Lao-Tze. We read
maketh wars to cease unto the end of the earth; he bow and cutteth the spear in sunder he burneth the
breaketh the
;
chariot in the fire."
And
(Ps. 46, 9.)
who is the ideal of peace The Psalmist continues
the ethics of this God,
on earth,
"Be
is stillness.
still
and know that
:
I
am God."
That God should be conceived as non-action was same who for the first time used the term Logos in the sense in which it was adopted by the author of the Fourth a favorite idea of Philo, the Neo-PIatonist, the
Gospel.
God ocTtoio^, the non-actor, not being passive but as absolute existence,
Philo calls
in the sense of
i. e., a state of ease. Thus nÂŁ;an is peace as opposed to strife; p'i^gequilibrium, as opposed to an unbalanced state t'ai, smoothness, as opposed
tion,
;
to irritation.
;
LAO-TZE
22
as burning
TAO-TEH-KING.
Indeed, ''activity
as the ovTGDS 6v.
God
S
to fire" {Leg.
is
activity is of a peculiar kind
ertion
it
;
is
all.,
3),
but God's
efficiency, not ex-
it is
;
as natural to
is i,
not a particular work that he performs,
but an omnipresent effectiveness which Philo finds difficult to characterise without falling a prey to mysPhilo was a mystic, and God to him is the Unnamable and Unspeakable, anarovojxaGro^ nai ig {wu ming). apprjTO?, which is the same as
ticism.
^
Stillness, that is to say, self-possessed tranquillity,
or quietude of soul
is
the condition of purity.
thing that agitates the mind disturbs
it,
Chwang-Tze says
waters cannot be limpid.
Any-
for troubled :
"Sadness and pleasure show a depraving element in virtue some error in their course love and hatred show a failure of their virtue. ... It is the nature of water, when free from admixture, to be clear, and, when not agitated, to be level while, if obstructed and not allowed to flow, it cannot prebeing an image of the virtue of Heaven. serve its clearness Hence it is said to be guileless and pure, and free from all admix ture to be still and uniform, without undergoing any change to be indifferent and not self-asserting to move and yet to act like this is the way to nourish the spirit." Heaven
joy and anger show
;
;
;
â&#x20AC;&#x201D;
;
;
;
:
â&#x20AC;&#x201D;
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
medium longevity is Take away sickness, a
man
can reach
is
a hundred years;
eighty years; the lowest longevity pining, bereavement,
and calamities, the times when,
in
any of
is sixty.
mourning, anxieties,
these,
one can open his
:
:
INTRODUCTION.
23
mouth and laugh, are only four or five days in a month. Heaven and earth have no limit of duration, but the death of man has its (appointed) time."
The world
is
full
of anxiety
and misery
;
and
sal-
vation consists solely in a surrender of that selfish craving for pleasures which, in common people, is the main-spring of action.
Lao-Tze's ethics of returning, and becoming quiet, remind us of Isaiah's word **In returning and rest :
shall ye be saved."
And
O my
the Psalmist says:
soul."
The
(30, 15.)
'^Return unto thy
rest,
(116, 7.)
Taoist term
^ji^ {Jisil hshi), i. e., emptiness reminds us of the poor in spirit. Lao-Tze insists on faith as much as St. Paul, say-
of heart,
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
"God
hath chosen the weak things of the world to confound
the things which are mighty."
"When
I
am weak
then
"My (God's) strength
is
I
(i Cor., i, 27.)
am
made
strong."
(2 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: m^'^^Z ^-mm^^yK^mZ {sha?i che wu shati chih; puh shan che wu yih shan chihf) ''The good I meet with goodness; the not-good I is
the
meet also with goodness!" (Chapter 49.) Since genuine merit can be accomplished only through non- assertion, the condition of greatness
is
lao-tze's tao-teh-king.
24
modesty or lowliness.
As the water
that benefits
all
the world seeks always the lov/est places, so the sage
abhors self-exaltation.
As Christ
says,
*'
Whosoever
be abased," and *'he that shall humble himself shall be exalted," so Lao-Tze compares the Tao of Heaven to a bow (Chapter 77) he says: *'It brings down the high and exalts the lowly." Lao-Tze says that the imperfect will be restored, the crooked shall be straightened, the valleys shall be filled (Chapter 20), which reminds one of the words of Isaiah (40, 4): shall exalt himself shall
;
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." '
'
shall
:
Christian philosophers of the Middle Ages, espe-
present even more striking analLao-Tze's terminology than St. Paul. As Lao-Tze speaks of ^'Tao's course" as a *^regress" or ''a. return homeward" (Chapter 40), and of man's necessity of returning to the root, " so Scotus Erigena in his book De divisione naturcE, 519 D, declares cially the Mystics,
ogies to
'
'
:
Deus in unum colligit omnia et ad se ipsum iyieffahili regressH resolvitur." [God gathers all in one and resolves them in '
'
Himself
in
an ineifable regress.]
Master Eckhart's sermons contain many passages by Lao-Tze so especially his praise of the virtue of simplicity, which he
that might have been written
calls Eiiivaltekeit
(edition Pfeiffer,
;
II.,
600, 31), his
recommendation of quietude and rest, which he calls rouwe {ibid. 601, 4) the importance which he attributes to unity which he calls eineheit {ibid.y 517 L), and his identification of the highest height with the deepest depth of humility {idid.y 574, 22 and 26).
;
INTRODUCTION.
25
There is no doubt, the Taolsts could claim Eckhart as one of their own. Johannes Scheffler, called Angelus Silesius, a born Protestant, who was so much affected by mystic sen timent that he turned Roman Catholic, says :
"
Wir beten
:
'
Es
mein Herr und Gott, dein
gescheh',
Wille,'
Und sieh, Er hat nicht Will', Er ist ein' ew'ge Stille." ["Thy will be done O Lord, my God " we pray, !
But
lo
" Ruh'
!
ist
God has no
will
stillness
;
he
is
for aye.]
das hochste Gut, und ware Gott nicht Ruh', Ihm selbst mein' Augen beide zu."
Ich schlosse vor [Rest
is
the highest good
I'd turn
away from Him,
;
indeed were
God
not rest
as being no longer blest.]
The Tao-Teh-King
exercised a strong influence on speaks of non-action, le non-agir. Labor, in his opinion, is no virtue labor is useless,
Tolstoi. 1
He,
too,
;
nay, pernicious, for labor, such as keeps men too busy to leave them time for thought, is the curse of the world. Most of us, says Tolstoi, have not time for the
consideration of truth and goodness, because we are An editor must arrange his journal, the gen-
rushed.
eral organises his troops, the engineer constructs Eiffel tower,
men
of affairs arrange the
an World's Fair,
the naturahst investigates heredity, the philologist
must count the frequency of various phrases in certain authors, and no one has leisure enough for a moment of rest; no one has time for finding that peace of soul which the world cannot give. They do anything except that which they ought to do first. Tolstoi
is
not laboring.
right,
for thinking reforms the world,
Thought
is
the rudder that changes the
1 Tolstoi informs the author that he contemplated translation of the Tao-Teh-King.
making
a Russian
26
lao-tze's tao-teh-king.
course of the ship of toiling mankind
;
the energy of
the steam that labors in turning the wheels
only so long as
way.
it is
For acquiring the right
the right direction,
is
useful
controlled by thought in the right
we need
ideal that will guide us in
we we must If all men
not labor, nor need
exert ourselves, on the contrary, says Tolstoi,
abandon all exertion and become calm. would only employ the tenth part of the energy that is wasted on the acquisition of purely material advantages, to settling the questions of their conscience,
the world would soon be reformed.
A
peculiar parallelism of Lao-Tze's
Taoism with
Christianity consists in Lao-Tze's belief in an original state of
utes
all
innocence and paradisial happiness. the evils that
now
He attrib-
prevail to a deviation from
the original simplicity enjoined by the eternal Tao.
The conscious discrimination between good and evil, the studied wisdom of the age, the prevailing method of teaching virtue which does not make men good, but merely induces them to be hypocritical, the constant government with the affairs of the people are the causes of all disorders. His ideal state would be a return to the paradisial innocence and simplicity, a society of simple-minded people who seek their happiness at home. (Chapter 80.) There are many more remarkable passages in the Tao-Teh-King, such as the trinity in unity (Chapter interference of the
42); the preservation of
him who
will not perish
when
he dies (Chapter 33) that the weak conquer the strong (Chapter 43); that we must become like little children (Chapter 28 and 55); that the holy man knows himself as a child of the Tao (Chapter 52); that the Tao can be had for the mere seeking for it (Chapter 63) ; that the son of heaven (viz., the king or empe;
INTRODUCTION. ror) etc.;
find
27
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
natural result of Lao-Tze's philosophy
Jhren),^
who
also called
is
^-^
{chiin
perior sage, or, as later Taoists have j'hren)^
the Truth-Man,
e.,
i.
man
the
is
the
\ {she7ig tze), the su'^ A {chen
man, |g
ethical ideal of the sage, the saintly
it,
of truth or the
true man.
Chwang-Tze says (Book XV.): ' '
The human
without
spirit goes forth in all directions, flowing on reaching to heaven above, and wreathing round the
limit,
earth beneath.
It
transforms and nourishes
be represented by any form. is
Its
name
is
all things,
"Divinity
(in
and cannot man)." It
only the path of pure simplicity which guards and preserves the When this path is preserved and not lost, it becomes one
Spirit.
with the Spirit
mony with
;
and
"There
is
a
common
saying,
'The multitude
gain to be the most important thing
who tial
;
it
acts in har-
Therefore simplicity
purity.'
is
;
is
men
consider ;
those
the sage prizes essen-
;
the denomination of that in
purity of that in which the spirit
is
who can embody simplicity and purity whom True Man." Sacred Books of the East, XXXIX.,
not impaired. call the
no admixture
of
pure scholars, fame
are wise and able value their ambition
which there
we
amalgamation
in this ethereal
the orderly operation of Heaven.
It is
he
P- 367-
An
exhaustive description of the True
given by Chwang-Tze in
Book
VI.,
"What is meant by the True Man ? "The True men of old did not reject '
Man
is
where we read:
'
(the views of) the
few;
they did not seek to accomplish (their ends) like heroes (before
Being such, though they might make mistakes, they had no occasion for re-
others); they did not lay plans to attain those ends.
IFor Chen, see
p. 15;
for skeng, p. 773, in Williams's Syllabic Dictionary
;; ;
lao-tze's tao-teh-king.
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
could go into
fire
without being burnt
knowledge they ascended
;
so
made wet by it
was
that
it
;
by
they their
and reached the Tao. dream when they slept, had no anxiety when they awoke, and did not care that their food should be pleasant. Their breathing came deep and silently. "When men are defeated in argument, their words come from their gullets as if they were vomiting. Where lusts and desires are deep, the springs of the Heavenly are shallow. "The True men of old knew nothing of the love of life or of the hatred of death. Entrance into life occasioned them no joy the exit from it awakened no resistance. Composedly they went and came. They did not forget what their beginning had been, and they did not inquire into what their end would be. They accepted their lot and rejoiced in it they forgot fear of death and returned to their state before life. Thus there was in them what is called the want of any mind to resist the Tau, and of all attempts by means of the Human to assist the Heavenly. Such were they who are called the True men. "The True men of old presented the aspect of judging others
"The True men
to
of old did not
;
;
aright, but without being partisans
;
of feeling their
ciency, but being without flattery or cringing.
own
insuffi-
Their peculiarities
were natural to them, but they were not obstinately attached to them their humility was evident, but there was nothing of un;
reality or display
about
it."
Ibid,, p. 237, 238, 240.
Lao-Tze declares that the True Man is not hurt by or water, and that he need not fear either the rhinoceros or tiger, which is explained by Chwang-Tze fire
in
Book XVII.: ' '
Fire cannot burn him
drown him
;
who
is
perfect in virtue, nor water
neither cold nor heat can affect
him
injuriously
This does not mean that he is indifferent to these things it means that he discriminates between where he may safely rest and where he wiU be in peril that he is tranquil equally in calamity and happiness that he is careful what he avoids and what he approaches; so that nothing neither bird nor beast can hurt him. ;
;
â&#x20AC;&#x201D;
INTRODUCTION. Hence
can injure him.
what
is
human
is
it is
said
:
'What
29 is
heavenly
is
internal;
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
what what
is
heavenly and your position in virtue."
The sage
is
"Death and
above death
life
;
he
is
Ibid., p. 383.
one with the Tao
:
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
Horace in his which the Roman poet praises the perfect and faultless man who needs no arms of any description, who may roam through mountain wildernesses without fear of the wolf and will not suffer from the heat of the desert. Horace exclaims in another ode that the virtuous man would remain firm even if the world broke down upon him: ^^St fr actus illabatur or bis, impavidum ferient ruifiae.'*^ It was natural that in the course of the further development of the Taoist movement the old philosopher was more and more regarded as the True Man, beside whom all the others were mere aspirants for saintliness. His life was adorned with tales which remind us of Buddhist legends, and he became the central figure of a triune deity called the Three Pure Ones, which are even in appearance very similar to the Buddhist Trinity of the Buddha, the Dharma, and the Sangha. ode Integer
ideas are expressed by
vitce
(I.,
22) in
;
TAOISM BEFORE AND AFTER LAOTZE. QUOTATIONS IN THE TAO-TEH-KING.
LAO-TZE
is
commonly
ism, but this
is
called the founder of Tao-
a very doubtful statement, for
on the one hand, there appears to have been Taoism before Lao-Tze, and, on the other hand, Lao-Tze's philosophy is too lofty to be identified with the Taoism which at the present day is practised in the innumerable temples of modern Taoism. The Taoists claim Lao-Tze as the revealer of the Tao, the divine Reason, but apparently there are few Taoist priests
who
are at
all
able to grasp the significance of the
Tao-Teh-King. Lao-Tze is to the Taoists what Christ is to the Christians and Buddha to the Buddhists but if he came unto his own, those in charge of his temples would not know him, neither would they receive him.
The existence of Taoism before Lao-Tze is evidenced by the numerous quotations, mostly in verse, which are commonly introduced with the word JJ5[ {ku),^ ''therefore," which may be translated "for it is said." T'u-T'au-Kien, a commentator (quoted by Stanislas Julien, 1
Williams,
5.
p.
D., p. 434.
133) asserts that
the
passages
INTRODUCTION.
3I
introduced by the words ''Therefore the holy says," are quoted from the Fen-tien. ity of
man
a peculiar-
Lao-Tze's that he never quotes an author by
name and makes no personal is
It is
allusions whatever.
He
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 and the ancient sages of whom he speaks appear to him deep though timid in their expressions granted
;
(see chapter 15); they were hazy and lacked clearness, yet they were suggestive, and the ideas which
words suggested to him, he is inclined to attribThe main purpose of his book is to make their wisdom, which none could understand, intelligible to the people. But no one who, having perused the whole Tao-Teh-King so as to be familiar with the character of Lao-Tze's thoughts, will, when rereading the fifteenth chapter, fail to understand the situation. The philosophical literature before LaoTze probably did not contain anything the loss of which we should have to regret, except for historical their
ute to them.
or anthropological reasons.
It was confused, uninteland full of mystical hints. Its morality appears to have been of a homely character, but not without practical wisdom, such as is found in the
ligible,
proverb literature of all nations as the natural product of the people's experience. Lao-Tze apparently
poured new wine into old bottles, and gave to the sages of yore, at whose feet he had sat, more credit than they deserved.
Lao-Tze declares that emptiness is inexhaustible. of the vacant space between heaven and
The motions
lao-tze's tao-teh-king.
32
earth do not cease, while the
man
of
many words
is
In this connexion he quotes (ch. 5) doggerel, probably a proverb of his time: Chinese a
soon exhausted.
"
How
soon exhausted
And should we
The
is
a gossip's fulsome talk
!
not prefer on the middle path to walk?"^
sixth chapter contains a curious quotation^
which (as says the commentator T'u-T'au-Kien) LiehTze attributes to the mythical Hwang-Ti, the Yellow Emperor.3 The verses may have had reference to the worship of some local deity called ''the valley sprite" She presided over a or "the mysterious mother." spring which, because it never ran dry, was supposed to be a direct emanation of the root of heaven and earth. But how much more significant these homely verses
become when the ever-enduring, mysterious
mother
is
The
conceived to symbolise the eternal Tao!
quotation (in Chapter
i) of
comprehends the secret meaning passionate
man
who
allows himself to be beguiled by ex-
ternal appearance lar tale or
the desireless
of things while the
may have had
reference to a popu-
legend similar perhaps to the story of the
three caskets in Shakespeare's Merchajit of Venice. The quotation in Chapter 2, which sets forth the
co-existence of contrasts and their mutual depend-
ence nese
is,
more than
who
to other nations, natural to the Chi-
word combinations use compounds of contrasts to denote what is common in both. Thus a combination of the words ''to be" and "not to be" means the struggle for life or the bread question; in their
IThe middle path 2
is
the path of virtue.
See Stanislas Julien,
p. 133.
3Lieh-Tze's full name is Lieh-Yu-K'ow. He belongs to the generation that immediately succeeded the age of Confucius. The Yellow Emperor is commonly assijgnecj to 2697 B. C. See Meyer's Ch. R, M., Nos. 387 and 225.
INTRODUCTION.
33
''the high and the
low" means altitude ''much and But what originally seems to have been the trivial observation of a grammarschool teacher, acquires a philosophical meaning when embodied by Lao-Tze into the Tao-Teh-King. These are mere guesses at the original meanings of some of Lao-Tze's quotations they may be right, they may be wrong who can tell? But the quotations seem to my mind to tell their own story. little "
means
;
quantity, etc.
;
;
Some
quotations, such as those in chapters 13, 14, even the remarkable lines
27j 29, 39, 44, 54, 73, and in 78, are simple enough
and need no explanation smack of Chinese schools. remind us of sentences contained ;
the quotations in chapt. 12
The
first
in the
three lines
San-Tze-King^ (the classic of three characters),
and the other two the Chinese
Chapters
way
lines reflect the practical spirit of
of moralising.
Others (such as
in
2 [the last lines], 4
[repeated in 56], 13, 17, 19, 21, 23, 28, 35, 37, 40, 41, 42, 44, 45, 47) are so peculiarly characteristic of Lao-Tze that we feel inclined to believe that they were either written by the
author of the Tao-Teh-King himself, or adapted by him through a slight change in words to their present use, for it is more than probable that the author of the Tao-Teh-King was himself a poet of hymns and of philosophical contemplations. If he shows at an advanced age so much emotion and also love of po-
how could he in his younger years have abstained from expressing his sentiments in verse? Moreover, etry,
the frequent repetitions ^ in the
Tao-Teh-King prove
Here is a list of the repetitions in the Tao-Teh-King " Quickens but owns not, works but claims not," 2, lo,
1
:
51, partly repeated 77-— The verses " Blunts its own sharpness " etc are quoted twice, 4 and 56.—" Quarreleth (or striveth) not " is repeated with variations in 8, 22, 66, 81.— "Attends to the inner, not to the outer, abandons the latter and chooses the
in
,
T LAO-TZE'S -TZE% TAO-TEH-KING.
34
was inclined to quote sayings of his own. However, one of Ljao-Tze's most remarkable quotations, found in Chapter 22, is expressly stated to be a saying of the ancients, and Lao-Tze adds that it that he
'*was not vainly spoken.'*
The quotations
in the
Tao-Teh-King do not prove
a lack of originality in Lao-Tze, but they are unequivocal evidences of aspirations before Lao-Tze, which,
although less
definite,
tended
in the
same
direction.
LAO-TZE AND CONFUCIUS.
Taoism is at present, and probably was from time immemorial, certainly long before Lao-Tze, a religion of China. But it is not the only religion it is one ;
of the three great religions that are officially recog-
Buddhism and Confucianism. There is a rivalry between Buddhism and Taoism, for Buddhism and Taoism present many similarities but between Taoism and Confucianism Besides Taoism, there
nised.
is
;
there has obtained since olden times an outspoken
antagonism, for Lao-Tze's philosophy stands in strong life. We do not speak now of the objections which educated Chinese scholars who hold high offices in the State have to the superstitions that obtain among the less educated
contrast to the Confucian view of
former," 17,23.
12, 38, 72.
— "He
— "This
that
— " He whose makes mars,"
faith is insuflBcient shall receive etc., 29, 64.
— "Asserts
no faith,"
non-assertion,"
3, 37,
55.— "One who has reason has nothing to do therewith," 24, 31.—" If princes and king could keep reason," etc., 32, 37. " With non-diplomacy he takes the empire," 48. — " Closes his mouth and shuts his sense-gates," 52, 56. "Thus he becomes 58. world-honored," 56,62. "Therefore even the holy man regards it as difiS-
48.
is
called unreason; unreason soon ceases,"
30,
—
—
—
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 â&#x20AC;˘% (Lao-Tze) endeavored to reform the heart of the people without moralising or fussing, and left all externalities to fate, '^'f (K'ung-Tze) or that are frequently practised in the
We
^
Confucius, proposed to teach propriety.
If
the people
would only observe the necessary rules and ceremonies prescribed by piety and good manners, he expected that all human relations would adjust themselves, and the heart would be reformed by a reform of the habits of life. While Lao-Tze was self-reliant and almost solitary in his
way
of thinking,^
favor of kings and princes. for natural spontaneity
Confucius sought the
While Lao-Tze stood up
and independence, Confucius While Lao-Tze was an an-
represented paternalism.
archist, not in the sense of being against kings, but
against governing, Confucius was a monarchist and a regulator of affairs in their details, endeavoring to extend the government into the very hearts of families
and the private affairs of the people. Further, Lao-Tze with all his clearness of thought had a mystic inclination. rVie wanted wisdom, not scholarship Confucius wanted scholarship and hoped to gain wisdom by learning. Lao-Tze wanted simplicity of heart, not decorum Confucius expected to affect the heart by the proper decorum. Confucius ;
;
preferred conscious deportment, the product of artificial
schooling, but
Lao-Tze wanted goodness
raised
in freedom.r/
Under such conditions it was natural that there little sympathy between Lao-Tze and
could be but 1
Chapter 20
is
a pathetic description of Lao-Tze's isolation.
;
lao-tze's tao-teh-king.
36
K'ung-Tze, the two greatest leaders of Chinese civilwho happened to be contemporaries. Indeed, the Tao-Teh-King contains passages which must be interpreted as direct criticisms of the views of Conisation,
fucius.^
Sze-Ma-Ch'ien's story of Lao-Tze's life which has been incorporated in the present edition of the Tao-
Teh-King contains the report
of Confucius's inter-
view with the old philosopher, which, for all we know, may be an historical fact. We possess another account of the same meeting by Chwang-Tze (Book XIV, ยง 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.^
The Taoist
writers are in the habit of censuring bitboth Confucius and the Confucian scholars, the literati, who down to the present day fill the offices of the Chinese government. The best instances of Taoterly
istic
satires are the stories of the
madman
of
Ch'u
who rebukes Confucius for his ostentatious manners the old fisherman who lectures him on simplicity; and the robber Chi wdio criticises his views on ethics. ^
The last-mentioned seems
story, viz., of the robber Chi,
of sufficient interest to deserve a
remarks. leader of
few further
To be brave and courageous and to be a men in battle is, according to Confucius, the
IK'ung-Tze's ideal of justice is replaced in the Chapters 49 and 63 by the higher command (which is inculcated by Christ in the Sermon on the Mount) of meeting, not only the good, but also the bad, with goodness. 2
Strauss, Tao-Teh-King, pp. 347-3j7
Z
Sacred Books of the East, XXXIX.,
;
Legge, p. 221
ff.
S. ;
B. E.,
XXXIX., pp. ft., and
XL., pp. 166
357
ft.
192
ff.
INTRODUCTION.
37
lowest virtue, while offering sacrifices to one's ances-
one can accompHsh. The robber Chi rejects the views of Confucius as the arbitrary opinion of an arrogant hypocrite whose lack of success in life proves his inability; and he explains to him that neither he, Confucius himself, nor any one of tors is the greatest merit
the old heroes admired by him, were truly virtuous
Chwang-Tze,
men.
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
has
its
own
own
its
principles.
nature, and every business
He
only
who
applies
them
as
each case can be sucHe looks upon the virtuous and unvirtuous cessful. man of Confucian ethics as an artificial distinction which has no value and is rather a hindrance in real suits the peculiar conditions of
one prince who followed his maxims lost As to principles, however, even robbers must adopt them in order to be successful. Says
life
;
at least
throne and
life.
Chwang-Tze "What
:
profession
is
there which has not
its
principles
?
That
the robber in his recklessness comes to the conclusion that there that he shows his bravery that he is the last to quit that he knows whether (the robbery) it shows his righteousness may be attempted or not shows his wisdom and that he makes a Without all these division of the plunder shows his benevolence. five qualities no one in the world has ever succeeded in becoming a great robber. Looking at the subject in this way, we see that good men do not arise without having the principles of sages, and that Chih could not have pursued his course without the same principles. But the good men in the world are few, and those who the it follows that the scholars (viz., are not good are many; Confucian literati) benefit the world in a few instances and injure it in many."
are valuable deposits in an apartment shows his sageness is
the
first to
enter
it
;
;
;
;
â&#x20AC;&#x201D;
Lao-Tze's ethics were rejectea by the schools, but
:
38
lao-tze's tao-teh-king.
the doctrine of Confucius appealed to the rulers of
China on account of its apparent practicability and became thus the established philosophy of the empire. How much different would the development of China have been had Lao-Tze in the place of Confucius exercised the dominating influence upon the thought of the people
!
TAOISM AFTER LAO-TZE.
Although the Tao-Teh-King
is
no popular book,
author, the old philosopher gained, nevertheless, the universal admiration of the masses but it is natits
;
Taoism differs greatly from LaoTze's Taoism, for while Lao-Tze opposed learnedness and the pretentious show of scholarship, popular Taoism is reported to oppose all learning and with it genuine science and true wisdom. There is no place in China but has one or more Taoist temples, and at the head of all of them stands ural that the people's
the Taoist pope, the vicegerent of fessor Legge says
"Taoism came
God on
earth. Pro-
prominence under the government of the recorded that the Emperor Ching (156-143 B. C.) issued an imperial decree that Lao-Tze's book on the Tao and the Teh, on Reason and Virtue, should be respected as a can-
Han
dynasty, and
onical book or
into
it is
Ji'i7ig,
hence
its title
Tao- Teh- KING:'
Among the Taoist literature, the books of ChwangTze are the most philosophical, while the Book of Rewards and Vximshments {Kan- Ying-P'ien) diXid the Book of Secret Blessings {Yin-Chih- Wen) are the most popular. Chwang-Tze's writings are a noteworthy monument of deep thought in elegant form, and the two other works are moral injunctions which in the Kan-Ying-P'ien are illustrated by stories that bring
INTRODUCTION.
home
39
to the reader the need of charitableness, piety,
universal kindness, and other virtues.^
When Buddhism was
introduced into China, the
Taoists invented legends to prove that Lao-Tze had
been the teacher of Buddha, and the Buddhists reciprocated by inventing other legends to prove that Buddha had been the teacher of Lao-Tze. In order to make these claims good they had, however, to alter their chronology, and this is the reason why Buddha's life dates considerably further back according to the Northern traditions than is warranted by the original historical records.
Later Taoists became engaged in the search for life, the transmutation of baser metals They were someinto gold, and similar aberrations. the elixir of
times persecuted by the government, sometimes protected,
but they always remained a great power in
China on account
who never
as soothsayers
When
of the belief of the
failed to
in
common
employ and support Taoist
people, priests
and astrologers.
208 B. C. the founder of the
nasty, Lin Pang, then
still
the
Duke
of Pei,
Han
dy-
took pos-
was greatly aided by Chang who opposed the last successors of the Ts'in dynasty but when peace was restored Chang-Liang
session of the Empire, he
Liang,
;
refused to accept any rewards and withdrew, devoting
A descendant of this hero in the eighth generation became the patron of the Taoist sect. Mayers (in his Chtfiese Reader's Matihimself to the study of Taoism.
ualj I.,
No. 35) says about him
iThe Kan-Ying-P'ien has been
:
translated into French by Stanislaus Le Livre dcs Recompenses et des Feines, etc. Paris and London. 1835. For a good account of both the Kan-Ying-I^ ten and the YinTzU-Win see Prof. R. K. Douglas's Confucianism aud Taouisvi. London.
Julien under the
1889.
Pp., 256-274.
title
lao-tze's tao-teh-king.
40
"He the
is
reputed as having been born at T'ien Muh Shan, in of Chekiang, and is said at the age of seven
modern province
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 to
the offers
wished
made him by the Emperors Ho Ti and Chang Ti, who him into the service of the State. The latter
to attract
Retirsovereign ennobled him, from respect for his attainments. ing to seclusion in the mountain fastnesses of "Western China, he
devoted himself there to the study of alchemy and to cultivating His search for the the virtues of purity and mental abstraction. elixir of life was successful, thanks to the instruction conveyed in a mystic treatise supernaturally received from the hands of LaoThe later years of the mystic's earthly experience himself.
Tze
were spent at the mountain called Lung Hu Shan in Kiangsi, and it was here that, at the age of 123, after compounding and swallowing the grand elixir, he ascended to the heavens to enjoy Before taking leave of earth, he bethe bliss of immortality. queathed his secrets to his son, Chang-Heng, and the tradition of his attainments continued to linger about the place of his abode until, in A. D. 423, one of his sectaries, named K'ow K'ien-che, was proclaimed as his successor in the headship of the Tauist fraternity and invested with the title of T'ien-She, which was reputed
upon Chang Tao-Ling.
as having been conferred
In A. D. 748,
T'ang Hsuan Tsung confirmed the hereditary privileges of the sage's descendants with the above title, and in 1016, Sung Chen Tsung enfeoffed the existing representative with large tracts of land near
Lung Hu Shan.i The Mongol emperors were also liberal patrons who have continued until the present day to claim
of the family,
In imitation, probably, of the
the headship of the Taoist sect.
Tibetan doctrine of heirship by metempsychosis, the succession is perpetuated, it is said, by the transmigration of the soul of each successor of
Chang Tao-Ling, on
infant or youthful
member
body of some whose heirship is super-
his decease, to the
of the family,
naturally revealed as soon as the miracle
The Rev. Hampden
C.
is
effected."
Du Bose
says about the
Taoist Pope, pages 373, 374:^ iThe Dragon and Tiger Mountains. 2
Bose, The Dragon Image
and Demon.
New
York.
1887.
INTRODUCTION.
4I
"The name of Chang, the Heavenly Teacher, is on every lip China he is on earth the Vicegerent of the Pearly Emperor in Heaven, and the Commander-in-chief of the hosts of Taoism. Whatever doubts there may be about Peter's apostolic successors, the present Pope, Chang LX., boasts of an unbroken line for threein
;
He, the chief of the wizards, the "true man" "the ideal man"), as he is called, and wields an immense spiritual power throughout the land." score generations.
(i.
e.,
The present emperor respects the rights of the Pope and makes all his appointments of new deities or new titles conferred upon Gods
hereditary Taoist
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 representative of Lao-Tze's philosophy of the present day. Bose informs us that the scenery of his rural palace is most enchanting he lives in pomp and luxury, has courtiers and officers, assumes a state whose splendor is scarcely less than that of any sovereign in the world, he confers honors like the emperor of China, and controls the appointments and promotions to the ;
various positions of the Taoist priesthood,
many
of
which are very remunerative, investments being made by written document with official seals. What a contrast between Lao-Tze and the *'vlcegerent on earth of the Pearly Emperor in Heaven" And yet, is it not quite natural ? Should we expect !
it
different
?
to greatness.
It is
the world's
way
of
paying
its
tribute
THE PRESENT EDITION OF THE TAO-TEH-KING.
CONCERNING
the manuscripts of the Tao-Teh-
King, Prof. Stanislas Julien translates the lowing passage from a Chinese authority :^
fol-
The text of Lao-Tze known under the title of Hiang-in-tsie pen was found in the tomb of Hiang-in in the fifth year of the period of Wu-p'ing of the Northern T'si dynasty (which is the year 574 A. D.), by an inhabitant of the village of Pong. The text called Ngan-k'ien-ivang-^en was found by a Tau-sse named Keu'
'
tsien in the period of T'ai-ho of the Wei (which is in our chronology the years 475 and 500 A. D.). The text of the Ho-shayig-kong was handed down through Kieu-yo, a sage of the kingdom of T'si.
Each
of
these three texts contain 5,722 words.
The
passages
quoted from Lao-Tze by the philosopher Han-fei are found therein There was an official text at Loexactly and without variations. yang called Kuan-^en containing 5,630 words. The text VVa7ig-;pi (the
commentary
of
which was composed under the Wei, and
ac-
cording to others under the Tsin), contains 5,683 words, and in certain editions 5,610 words."
Chao-Hong
reports that there are sixty-four edi-
It has been commentated by twenty Taoists, seven Buddhists, and thirty-four
tions of the
Tao-Teh-King.
literati.
The to
present text-edition
is
based upon a compari-
ISee Stanislas Julien, Lao Tseu Tao Te King, p. xxxiv., where he Lao Tseu Tsi Kiai (ed. Sie Hoel), Book III. fol. 10.
refers
INTRODUCTION.
43
son of five versions in the translator's possession, the titles of
which are as follows
:
[Lao-Tze's Tao-Tch-King, commented by Wang Pi, edited by Uk^, published by Suharaya, Tokio.] Two volumes.*
[Lao-Tze's Tao-Teh-King, commented by Su Cheh, edited by Kiyama, published by Shozando, Tokio.] Two volumes.^
\^Lao-
Tze Exj)ou7ided.
shobo, Tokio.] 4-
A
By Nishimura,
text-edition with
^i^ii^lS
^^^M
published by the Ninumerous comments.
fr^ÂŤS^f7^^
[Published by Tetzugaku Kwan,
Teh-King.
i.
e.,
Lao-Tze's Tau. the Philosoph-
ical Institute.] 2
Lao Tseu Tao Te Kiytg. Le livre de la voie et de la vertu, Par Stanislas Julien. Paris. 1842. (Chinese-French, with comments.) 5.
etc.
Those chapters which M. Abel-R^musat quoted
in
the original Chinese have also been consulted.^ *
The
original text of the old philosopher's
life
by
nl^lrsŠ (Sze-Ma-Ch'ien), which in the present edition of Lao-Tze's Tao-Teh-King serves as an historical introduction, has been reproduced from Georg von der Gabelentz's edition of this interesting chapter as it
appears in his Anfangsgrilnde der Chinesischen Gram1 1 i-i 15. The sole liberty taken with Gabe-
matik, pp.
IWang Pi is a famous Chinese commentator who lived 226-247 A. D. under the Wei dynasty, and although he died very young, has the reputation of being a great authority. Su Cheh is one of the two celebrated sons of Su Sun, a prominent author under the Sung dynasty. He lived 1039-1112 and distinguished himself, like his brother Su She, as a statesman and commentator. See Mayers' s Chinese Reader's Manual, Part I Nos. 812 and 624. ,
The Tetzugaku Kwan
contains a brief Japanese introduction and Chalmer's English translation, but is otherwise without any comments. 2
ZMemoire sur
la vie et les opinions de Laou-Tseu,
Paris, 1823.
LAO-TZE
44
S
TAO-TEH-KING.
lentz's text is the restitution of
which obviously
is
in consideration of
^
{p^^ng) to
^
{f^^g)y^
mere misprint, quite pardonable the close similarity of these two
a
words.
The first translation that was made of the TaoTeh-King by Western scholars is in Latin. It was made by the Roman Catholic missionaries.''^ Considering the difficulties that had to be overcome, this first venture appears to have been remarkably good, but is
now superseded by
the
by Professor Stanislas
first
it
French translation made
Julien.
very carefully made and may be regarded as the most diligent and comprehensive work of its kind. It contains the Chinese text mainly based upon Edition E of the Royal Library of Paris. Another French translation has been made by C. De Harlez and is published in the Annales du Musce Guimet, Vol. XX. It is based on a careful revision of the text and commentataries. It contains some new interpretations, but enters little into textual criticisms, and as it serves another purpose, it does not render Julien's edition
is
still
Stanislaus Julien's edition antiquated. is, so far as we know, the English version. It is very readable and agrees closely with Stanislas Julien's translation but stands in need of a revision. As Chalmers's booklet appeared
Chalmers's translation
first
it is now out of print, and I could only with difficulty procure a second-hand copy. James Legge's translation, which appeared in the
in a limited edition,
1 Feng means "to meet unexpectedly" (Williams, S. D., p. 158), while p^eng is " a species of rzibus or raspberry, growing sporadically among hemp"; also described as " a weed that the wind roots up and drives across the wastes." Williams spells p'anga.nd fflftg.
â&#x20AC;&#x201D;
2
Not being
in possession of a
copy
I
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;
in several respects disappointing.
trary,
it is
many
additions in parentheses,
it
With
its
makes the impres-
sion of being quite literal, while in fact
it is
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
ception of Lao-Tze from
all
in his con-
other translators, and
is
very bitter in denouncing Stanislas Julien especially. Alexander's main contention is to translate the word
Tao by God. For the present translation
I
have freely availed
myself of the labors of my predecessors, to whom I hereby express my gratitude publicly. Most valuable
proved to be Prof. Stanislas Julien's work. Five dictionaries have been used, (i) the Syllabic Dictio7iary of the Chinese Language by Prof. S. Wells Williams, (2) The Chinese Dictionary in the Cantonese Dialect by Ernest John Eitel, (3) Kwong Ki Chin's English- Chinese Dictionary, (4) Chalmer's Concise Dicof all has
tionary of Chinese on the Basis of K'anghi,
orginal K'anghi.'^
and
(5) the
Williams's dictionary, which was
in the author's possession
from the beginning of his
1 In various references throughout this book the title of Williams's dictionary has been abbreviated in W. S. D., and the Kanghi has simply been
written K.
lao-tze's tao-teh-king.
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 comparative religion a version which would be a faithful
reproduction not only of the sense but of acteristic qualities, especially the
ruggedness of
The
all
the char-
terseness and the
its style.
was to reproduce the origform which would be as literal as the difference of languages permits and as intelligible to English-speaking people as the original ought to be to the educated native Chinese. While linguistic obscurities have been removed as much as possible, the sense has not been rendered more definite than the original would warrant. Stock phrases which are easily understood, such as, ^* the ten thousand things," meaning the whole world or nature collectively, have been left in their original form but expressions which without a commentary would be unintelligible, such as *'not to depart from the baggage waggon," meaning to preserve one's dignity (Chap. 26), have been replaced by the nearest terms that cover their meaning. translator's ideal
inal in a readable
;
INTRODUCTION.
The
47
quoted poetry
versification of the
is
as literal
and as simple as in the original. No attempt was made to improve their literary elegance. The translator was satisfied if he could find a rhyme which would introduce either no change in the words at all or such an indifferent change as would not in as possible
the least alter the sense.
The
transliteration of the several
stitutes the fourth part of this
everybody to
fall
book
words which conwill enable almost
back upon the original Chinese and
to verify or revise the translation here proposed.
Comments on
the text have been relegated to the
Observations which on account of their importance should be consulted also by those readers who are not interested in Chinese philology have been critical notes.
marked by a hand, thus J8@^. Only a few terse explanatory additions, and such only as are indispensable for an immediate elucidation of the sense, were admitted in brackets into the text. Standing upon the shoulders of others, and having
compared and
re-translated the original text, the
author feels confident that he can offer to the public a translation which
is
a sufficient
former translations to justify
its
improvement upon
publication.
the nature of this
work that the number and demerits is very limited. In handing the book over for publication I crave their indulgence, but, at the same time, ask them to judge of it with all the severity that would be necessary for its improvement in a second edition It lies in
of those
men who can judge
of its merits
;
for there is a
need
of a
popular edition that will help
the English-reading public to appreciate the philosophical genius and the profound religious spirit of
one of the greatest men that ever trod the earth.
LAO-TZE
48
S
TAO-TEH-KING.
PRONUNCIATION AND METHOD OF TRANSCRIPTION It must be regretted that no system of transcribing Chinese sounds has as yet been commonly accepted nor can any of them be regarded as satisfactory. In the beginning the author of this book adopted Prof. S. Weils Williams's method exclusively, but he has allowed himself to be influenced by Gabelentz, Bridgman, Eitel, Stanislas Julien, and especially by Wade whose system appears to be much used at present. The transcription employed in the Introduction (pp. 3-47) deviates from the traditional methods only where they are positively misleading. For instance, the spelling Cho is preferred to Chou, because no unsophisticated reader would pronounce ou as long o. The diphthong which sounds like cnv in how has been so commonly transcribed by ao that Western eyes have become accustomed to the spellings lao and tao. It would now be difficult to introduce another transcription of the diphthong in lao and tao, for English readers would be puzzled with either form, low and lou the former would probably be pronounced lo, and ;
;
the latter
loo.
If
it
were transcribed, after the German fashion, lau, it would For these reasons no change has been made
probably be pronounced law.
in the traditional spelling of ao.
The Rev. Mr. George T. Candlin of Tientsin, China, whose advice was solicited in matters of pronunciation, writes that the vowels of all the systems that follow Wade adopt the continental pronunciation of vowels. However, o sounds somewhat like oah, and ozi has the sound of o in " alone." As to the sound which is transcribed by Williams and Wade by/, and declared by Gabelentz to be equivalent to the French/, (e. g., inyV lejnre, which would be the English zA), Mr. Candlin writes: "It is an initial to which I "have given much attention, and if I had to choose I would simply write r â&#x20AC;˘'instead otj. The fact is, if you listen to a Celestial you hear distinctly the "three letters/, h, and r combined into one but the r predominant. Jen = "'man,' is hardly to be distinguished from the English word 'wren'; j'eu â&#x20AC;&#x201D; "'flesh' is nearly 'row,' i. e., to row a boat. Bwi Jhrou yio\i\di be right, as "there is a suggestion of both a/ and an /;." The Greek spirittis asper or an inverted comma is used to denote that strong aspirant which is characteristic of the Chinese language. The transcription of the transliteration on pages 141-274 follows strictly Professor Williams's method, adding in each case the page of his Syllabic Dictionary of the Chinese La7tguage on which the word will be found. The Rev. Mr. Candlin's transcription, wherever it deviated, has been added in parenthesis. Intonation which plays an important part in the Chinese language has been neglected in transcriptions of the Introduction, where it was commendable to avoid complexities that are redundant for those who speak Chinese and would be useless and unnecessarily puzzling to all the others who do not. In the transcription of the transliteration, however, the intonation has been marked, according to the Chinese fashion, by little semicircles and dashes placed in the four corners of the word, thus: .| the upper monotone the rising tone, |' the departing tone, and |. the and the lower monotone '
J entering tone. As to the printing of the Chinese text we must add that for obvious rea sons commonly accepted by sinologues we have followed the usage of ar ranging the lines, and in quotations the words, according to the Western mode of writing, from the left to the right, not as the Chinese would have it, from the right to the left, nor starting from that page which in Western books would be the last one. ;
|
^
=?-
m
t
^.SS^IB^^ft
52
4
5i ft
Z,
^
m *
±
3l
ffij
«^ii
53
m tk w f; s m ti - 4 w: m ^ &. M m m 4 %
m z
'^
t^
^„ ^^
Jib
1^
^ z z X $.
^ z
a ^ m m it
s
5c
rn
m
^ m ^n
^
m m z f^
» iUi\
a
E ^
m n z w m f^o
;=5
Bij
W tg^
ml
M U
54
m
^"f-m^n
55
^7-aSKs
^
n
5^
m m
E
m
is
-^
«
*
ffl
BEu
m M
z
J.
z o
m z m
.
m z
o
ii@^
56
fA
4
A
# # 'j4
m
:^
nU
m
t:
:5fe
% i?ij
S
^ o
m m z o
A
z #
^^ii 133
K
57
^i^a®«5
58
-h
H ^ ^ M # ^ # la ^
A
i-a. •r&i
o
Wi
-^
A
A
:^ o
IIo
A
A
P o
•
m M m a m tk m * ^ =^ X ^
m z
z
^^mmia
59
m ^ Wi M z ~^ f z M ^ 1$:
Si
£ ± m.
^ &
m
m m
3t
z m
if
?tl
i<i:»»
o
o
Z
laut
o
±
m
T
z % z
m ^
:^
m
\%
-^
z it
IB fl
t
«Tas«
6o
m 4
± IB
+ ^
t
z
T :p
« o
PI
El
5!
z
4 z
o
^
ft
It o
o
o
It
m z
o
1^
tk
if
IS
ft
m
ft
i
^^ii^is C^
m n m
IS
i^>
So
11
6i
Jit
—
IB
m m m ^ ^ &. 7L t^ ^ m m X
w° -(& if-
ft
t -^ m w ^ m
o
^ ID
m m m m ^° J5
a 3
^
^^
A z
m w.
62
M=f-m^m
^ m n w ^ ^
?L <i»i>
m a ^ ^K m ^ k 4 ^ tn m m A M 3t z A ^ z m m * m M A ^ m n ^ ^ -^ B ^ in m A Jh ± m m ^ A ^^ m tn m ^ ^ A m ^ ^^ m n ^ n m m. ^ ^ m m X r^
M:
115
^ o
m z ^
H ^ f^ + m # -
it
p^
it-
#„
^
o
>l>
o
?ife
idv
z 3 t;
>^
'^
O
o
m '1
It
^
o
^
o
S I
63
m
T
'It
m z
H
Jet
T a
M u
Iffi
ifo
:i^ o
m * ^ z u m m ^ ig o
o
u
H
:E
®:
ffl
^
S'J
>5£
^"
^
3e
Kl
A
7C^
64
m T ^ ^-
m
if
f: '^ =^
# m T- TZ z ^ ^ Y m n m m fm ^^ m m n m =8=
o
o
o
o
li
^ m
O
m
m ^ n
fir
m
m
m
^ ^
'-3
o
ff
m =f-
m
riff
9l<Ui>
o
Pi
n
fi
i°
til
^?ii
M
7&
T a K 351
65
ttk
Pt
A ifi
-rr
B s
r m
ilil
/x
1=1
^
«=^ o
m z ^5
o
O
ft
m
&,
;^
it
£
#
A # 4h£
:^
^
n
o
#
z ^ B
m
-X
m
B
si
^
£
m ^ -
m pT
a
O
66
M'f-m^m
m m z ^ Ik m M M T-
« ^ & ^ ^° ^ % m^ M A 11 ^^ T ^ T K T
m m m M pt
M: aip
m
m m
4t
&,
m
o
o
A A ^ ^ m ^" # # A A Z ::^
o
5c
T
;^°
o
IS:
il£
i:
aw
A
^
i^
5Eo
T
^ o
^ A m >i
^=f-m^m
67
m m ;^ ^ i; ^ 'A II 4 m ^ ^ s ^ m ? T :^ * + ^ ^ Wi Z w m ^ m -^ ^ t^ ^:^
Q
AHA .a&i
o
|X|
o
'^
^5
pt/
m d B o
B
nU
it
k
Bfil
o
T m o
T
^ B
p
'rat
is
m z n
o
nU
^
"
^^Ji^lS
68
±
i'
±
^
# m o
fh
ft
- ^ # ^ H ^ Hi?
«
^
m
O
1^ iftf.
jiba
Z
z
o
» A
pH^
^ A ^ ^ .^
^. ii
^o J^
IF
1^
m ^ ^
^
# A
E ^
:fe
^„
± ^
m z .EI3.
m
M m
?^
-X*
o
5g.
o
H
^
it
H
te
^
o
T
:t?^@S
^o
w ^
Jif
^
^^
^ij
f^
^ S f® Mb H ^ H ;i ^ ^ pT + -Y y m m m &. % M Z ^ 7^ M ^ m $E ^ Z Z K ?c°
S 1^
"^^
/±*
•
i^>
iK°
o
o
-^" HgS
ii.
Z
o
^"
Wio
pa
m m z m ^° ^
z m
^ % z
>& la
p
o
E ¥
e 'ft
o
o
as: o
^=f-m^u
Z
*!:
Z o
m
T
71
^=f-m^m
72
=t in
m m m m M ^ ^ ^ tJ iS tl i^ # gl ^ - m &, T y. m ^ n ± u m m ^ m ^. 4 ^ 7^ ^ &. m fs "^ ^ - # 3£ 3E m a n4 M "^ m ^ ^ a je m T M S IE m n yf M ^ d m m # z 4 fS ^ li & ^ y. ^ m % m M M m -m &. ^ ^^ B ^ J-:!
+ ^ n, X ^ & *
B
m
te-
1^ -l-rrt,
ill!
m m
f^>
Jib
&, o
U
fi§
"^^
#
E
:^ s£ fi:
m z
m + m Ha m ^ ;^i
m
yfy
^ fi m, in
ill
^ ^ m iw
^
I
^"f-m^m J:
73
m
li
± Z- if -A ^ m H ^ Hi ® Eg \^ n & ^ ^ ^ i: # ^W ^ H H ± # H & it <^ m m m % m m ± m m ^ m o
-Mm
-fti
o
o
O
o
ifH
PI
^ A M ^ la m K M Z m m S a ^ ^ ill
o
fif
15:
m:
m £ & B M
m z
5s
m # ^
« n ^ ^ M ^ m. ^ z m
4' ro
B m
^
74
«i=-a®a
m ^ © M + ^n
\k "F ^<
•N
m
J^
Rii
m
K
^n
^n
HI
:^
^ K- + T M ^ fS ^
^
Ki
-V -b
:^>
4 ^
^"
75
^ 5^ ^ T ^° H
^ H :^
Am*^
m
p
^ ^
:^
;^
n o
IP
o
^
;=i^
M ^
SIP
l!v
M
to
m m
m^fm
76
+ A ^ A W ^ H ^ i^ m A ^° m ^ H M ¥ ^ m Z ^ ^ M z m 58 ?E ft m ^ M
'(nf.
Jta°
\>1
;ai
fi
Ji>.
o
o
^ A z
o
o
A 351
^ z n m n
*;^
o
o
fto
+
m m A & ^ Z .^ Pi ^ ft ^ sl o
T m
o
iff
m'f-mmn
77
z ^
Z
z z
^ Z
+
&i
^idi.
T #
Z z m
z
o
m m
% f^
si
m
it
T-
ii
n m
ro
z m
o
Z w z
o
mi
o
7C
Sit
^^itsa
78
^ ^
m
% i^ \^ m z z n ^ ^ ^ 5. ^ ^ ^ + '^ ^° T T Eg # ^. K w ti ^ m m 7b T ^ T- ii ^ o ^ M Z ^ 4 "f B M m Mm rf m wB ^ # T jfe
-rr
^
o
as:
.^
75
Ja
;2:
2:
^
^
i^
m°
M-
n m ^ =t
M m
M ^ m iUit
l»Ut>
75
75
•5^ o
w
-^o
.
J^
^^as^
8o
IE
# ^ Tl
^ m IE
^° JUi\
m ^ K o
m ^ ^^
A S ^ @
m i It ^ ^ < PQ ^ ^ li ^
it
ii
la
o -ft
I'J
A m
^
n o
m ^
iko
ii ^n
B ^ A
u M %.
M it JE
^ fi]
ii ffij
-2:
m ^ ^ ^ it # ro ^ % •^ ^ ^ A
^
-t
T-
ii
j^
^
Sc'J
-ft
Bi!
^^ii^*S
A M m m Ts. ^ m ^ ?^ ^ ^ + M M + ^ X m r- li m -^ % :i^
^ M
m m m @ 'm w m w ffi
ii
,a
z
ffilJ
82
i<
% ^
® ^ a T ^
m M m n A
T
i^
¥m
-l-
Z Z
=f#
nu
Pif
m ^ s :^ A m ^
/h
III
^ ^ /]
j[
z 1^, -&'
^^ Sb PI
A r^ ^fe PI
Jib
A m T Z m ^ 9l f5j
i /J
m A z
itb
@ ^ ®
III
1=3
:^
2^o
til
A
^ A ]^ ^ T M
5c
tr pl
r5fc
8
m^-m
84
Z ^ ^1^
T^
a m m ^
T>
m
12:
^ m
jd
o
t
Â¥
^ m m m 4 z ^
z.
A ^ z
!!
in
^1=1
Z o
JH:
tS
T Z
m
1%
A '
e
- o
sn '^
-o
^
3Eo
85
A 1^ T ^ T- m ± M fg # XN ^ ^^ m z + a -b ± ^ ^; g m ^ M n z
z
i^'
fiff
O
o
iilj
;2
m
m ^ i
'^
m ^
5c
:^
H
'^
m
# m ^ H H ^ n ^ 4 © iSfc
^ m
z ^
m m
A ^ ±
Wi
^ T ^ M z ^ i^ ^ :5fe
o
B.
o
^^m^m.
86
ffi
^
m
*9
is
;!fn
# ^ "i n m m Z 2 n ^ m + ^ m r ^ n ^ A ^ ^ 7i ^ W: ^ M 4 m M m m^ M m m m BE i A ^ ^o ^; ^ r- z ^ M S
5
tfc
::^
-t:
^
"
ill
u
'&
T
o
BE
m
IS
o
ffl
o (=1
fto
^
M=f-m^&
o
1^
t: -t r.
^ m
87
5^
^
1^
&.
-b
II]
M m A il
i ^
o
2 ^
^
^
fi
;r:
ni
m
A
itb
A
Mr
^
/^
i
^^
*
'±
*
^°
^
Bi ^ ^
M o
fl]
3^
Jit
S &.
^
88
^^iiSiffi
S ®
^ ^ ig M g ii ii ^ ^ ^ i^ # W W ^ t] ;^ ^ m m m m ^ z n ^
i m
m ^
m
^
ii
Sic
-t:
A m m
:^
fol
o
o
^
ft
o
o
o
1;
o
O
£ ±
o
ffS
Z
PI
# m m
ft
«^a®a
90
^ T
m R S m -b 11 + m A 3l ^ =f 7jc
T
fi
^^
m A ffij
o
5S
E ^
^ i m ^ S -b ^ il ^ ^ ^ K- m -\r
li^fl
T
M
1^ 3^
m
fir
JE
;^
iS^°
fill
^ li g ^ ^ 5S M T ^ tg 3E JiC
W tg s ^ P A 4
^ m d ii ^ m m m m
rsi
o
^ ^ s ^ J^ ^
A A
m
z m A
^
II
o
91
^"i-mmm
# # ^ H ^ *B ^ « «
/J-
Pjf
J3^
*.
I"
o
m
A n ^ ^ r^
/^
+
's
^ S M A ^ i ^p n
A ^ o
m
m u m
^ A m B fi
^
m m m ^
"S^
n A m
-*•
ff-
^^
THE OLD PHILOSOPHER'S CANON ON REASON AND VIRTUE
:
SZE-MA-CHaEN ON LAO-TZE. LAO-TZE
was born
(Good
Man's
hamlet Ch'u-Jhren
the
in
Bend),
Li-Hsiang
(Grinding
County), K'u-Hien (Thistle District), of Ch'u (Bram-
His family was the Li gentry (Li meaning
ble land).
His proper name was Er (Ear), his post-
Plum).
humous title Po-Yang (Prince Positive), In Cho he was tion Tan (Long-lobed).
his appella-
charge of
in
the secret archives as state historian.
Confucius went to Cho in order to consult Lao-
Tze on the
rules of propriety.
[When
Confucius, speaking of propriety, praised
reverence for the sages of antiquity], Lao-Tze said
*<The
men
of
whom you
speak, Sir, have,
if
Their
please, together with their bones mouldered.
words alone are time he
rises,
extant.
still
but
if
If
a noble
man
finds his
he does not find his time he
like a roving-plant
and wanders about.
you
drifts
observe
I
that the wise merchant hides his treasures deeply as if
he were poor.
sumes an Sir,
tion
The noble man
attitude as
your proud
airs,
of perfect virtue as-
though he were stupid. your
many
and exaggerated plans.
Let go,
wishes, your affecta-
All this
is
of
no use
to
:
lao-tze's tao-teh-king.
96
That
you, Sir.
you, and that
Confucius
is
what
I
have
communicate
to
to
is all."
left.
[Unable
understand the basic
to
idea of Lao-Tze's ethics], he addressed his disciples,
saying
<' I
:
know
that the birds can
the fishes can swim,
can run. for the
I
know
f!y, I
know
that
that the wild animals
For the running, one could make nooses;
swimming, one could make nets
for the flying,
;
one could make arrows. As to the dragon I cannot know how he can bestride wind and clouds when he
heavenwards
rises.
To-day
I
saw Lao-Tze.
Is
he
perhaps like the dragon?"
Lao-Tze practised reason and trine
aims
in self-concealment
Lao-Tze resided
in
His doc-
virtue.
and namelessness.
Cho most
of his
When
life.
he
foresaw the decay of Cho, he departed and came to the frontier. *'Sir, since it
my
The custom house
officer
pleases you to retire,
I
Yin-Hi said
request you for
sake to write a book."
Thereupon Lao-Tze wrote
a
consisting of five thousand and
he discussed the concepts
of reason
he departed.
No
book
one knows where he died.
of
two parts
odd words, and
in
which
virtue.
Then
:
THE OLD PHILOSOPHER'S CANON ON REASON AND VIRTUE.
I.
REASON'S REALISATION.
'T^HE REASON
^
not the eternal
and earth the of the ten is
that can be reasoned
is
not the
The name that can be named is name. The Unnameable is of heaven beginning. The Nameable becomes
eternal Reason.
thousand things the mother.
Therefore
it
said
**He who desireless
The
is
spiritual of the
found
world
But he who by desire
is
sound.
will
bound
Sees the mere shell of things around."
These two things are the same name.
ferent in
Indeed, uality
it is
it is
Their sameness
is
called a mystery.
the mystery of mysteries.
Of
all spirit-
the door.
2.
When
in source but dif-
in the
SELF-CULTURE.
world
all
understand beauty to be
beauty, then only ugliness appears.
When
all
un-
lao-tze's tao-teh-king.
gS
derstand goodness to be goodness, then only badness
For
appears.
*'To be and not to be are mutually conditioned.
The The
the easy, are mutually definitioned.
difficult,
long, the short, are mutually exhibitioned.
Above, below, are mutually cognitioned.
The sound,
the voice, are mutually coalitioned.
Before and after are mutually positioned."
Therefore the holy in his affairs
man
abides by non-assertion
and conveys by silence
his instruction.
When
the ten thousand things arise, verily, he refuses
them
not.
He
not dwell on *'
it.
Since he does not dwell on
it.
never leave him."
KEEPING THE PEOPLE QUIET.
Not exalting worth keeps people from
Not prizing what from
works
Merit he accomplishes, but he does
It will
3.
He
quickens but owns not.
but claims not.
committing
is difficult
theft.
to obtain
Not contemplating what
kindles desire keeps the heart unconfused. fore the holy
man when he
ples hearts but
fills
rivalry.
keeps people
There-
governs empties the peo-
their souls.
He weakens
ambitions but strengthens their backbones.
their
Always
he keeps the people unsophisticated and without desire.
He
When
he acts with non-assertion there
governed.
causes that the crafty do not dare to is
act.
nothing un-
CANON ON REASON AND VIRTUE.
SOURCELESS.
4.
Reason its
is
.
empty, but
profundity, verily,
it
use
its
In
inexhaustible.
is
resembleth the father of the
ten thousand things. ''It will blunt its
Will
its
It will
dim
its
And be one Oh, how calm
whose son
it
own sharpness,
tangles adjust;
own
with
seems
radiance
its
to
dust."
remain
!
know
I
not
Before the Lord, Reason takes pre-
it is.
cedence. 5.
THE FUNCTION OF EMPTINESS.
Heaven and
earth exhibit no benevolence
;
to
the ten thousand things are like straw dogs.
holy
man
exhibits no benevolence
;
to
them
The
him the hun-
dred families are like straw dogs. space between heaven and earth like
Is not the
unto a bellows
It is
?
empty; yet
moves, and more and more comes
"How A
soon exhausted
On
collapses not.
forth.
[But]
is
gossip's fulsome talk
And should we
6.
it
!
not prefer
the middle path to
walk?"
THE COMPLETION OF FORM.
*'The valley
spirit
not expires,
Mysterious mother
'tis
called
by the
sires
It
lao-tze's tao-teh-king.
loo
The mysterious mother's door, to boot, Is called of Heaven and earth the root. Forever and aye
And
use
its
is
it
seems
without
endure
to
effort sure."
DIMMING RADIANCE.
7.
Heaven endures and
earth
lasting.
is
And why
can heaven and earth endure and be lasting? Because
On
they do not live for themselves.
that account can
they endure.
Therefore the holy his person
comes
son and his person seeks not his
man
puts his person behind and
He
to the front.
preserved.
is
own?
For
surrenders his perIs
it
not because he
that reason he can accom-
plish his own.
8.
EASY BY NATURE. Water
Superior goodness resembleth water.
goodness benefiteth the ten thousand things, yet quarreleth not.
Because
the multitude of
men
it
in it
dwells in places which
shun, therefore
it
is
near unto
the eternal Reason.
For
a dwelling goodness chooses the level.
For a
When
giving,
heart goodness chooses commotion.
goodness chooses benevolence. chooses der.
faith.
In words, goodness
In government goodness chooses or-
In business goodness chooses ability.
motion goodness chooses timeliness. not.
Therefore,
it is
not rebuked.
It
In
its
quarreleth
CANON ON REASON AND VIRTUE.
PRACTISING PLACIDITY.
9.
Holding and keeping wear long? protect
had that not better be
full,
Handling and keeping sharp, can that
alone?
left
lOI
If
gold and jewels
the hall no one can
fill
it.
Rich and high but proud, brings about
To accomplish
misfortune.
then to withdraw oneself, that 10.
He who
its
Heaven's Way.
is
WHAT CAN BE
DONE.
sustains and disciplines his soul and
Through
braces unity cannot be deranged. to his vitality
own
merit and acquire fame,
em-
attention
and inducing tenderness he can become
like a little child.
By
purifying,
by cleansing and
profound intuition he can be free from
faults.
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,
he can be unsophisticated.
He He
feeds them.
claims not.
profound II.
:
and white, and penetrating the four quarters,
He
quickens them and
quickens but owns not. excels but rules not.
He
This
acts but is
called
virtue.
THE FUNCTION OF THE NON-EXISTENT.
Thirty spokes unite in one nave and on that which is
non-existent [on the hole in the nave] depends the
wheel's that
utility.
which
is
Clay
is
moulded
non-existent [on
its
into a vessel
and on
hollowness] depends
LAO-TZE
I02
the vessel's
[on
istent
By
utility.
dows we build
a
TAO-TEH-KING.
S
cutting out doors and win-
house and on that which
is
non-ex-
empty space] depends the house's
the
utility.
when
Therefore,
the existence of things
the non-existent in
able,
it
them
useful.
is
ABSTAINING FROM DESIRE.
12.
**The
is profit-
them which renders
human eye will blind. human ear will rend. the human mouth offend."
five colors the
The The
notes the
five
five tastes
human hearts turn mad, make human conduct bad."
'^Racing and hunting will Objects of prize
Therefore the holy not to the outer.
man
attends to the inner and
He abandons
the latter and chooses
the former. 13.
LOATHING SHAME.
''Favor and disgrace bode awe.
Esteeming the body bodes great trouble."
What
is
meant by "favor and digrace bode awe?"
Favor humiliates. bodes awe.
This
is
Its
gain bodes awe;
meant by
*'
its loss
favor and disgrace
bode awe."
What
is
meant by ''Esteeming the body bodes
great trouble " I
?
have trouble because
I
have a body.
have no body, what trouble remains
?
When
I
;
CANON ON REASON AND VIRTUE. Therefore,
I03
one administers the empire as he
if
cares for his body, he can be entrusted with the empire. 14.
We
THE MYSTERIOUS.
look at Reason and do not see
We
Colorless. its
PRAISING
name
it
name
its
;
is
its
name
Reason and do not hear
We
Soundless.
is
not grasp
listen to
it;
is it
grope for Reason and do
Incorporeal.
These three things cannot further be analysed.
Thus they which on
are
combined and conceived as
surface
its
is
not clear but in
its
a unity
depth not
obscure.
Forever and aye Reason remains unnamable, and again and again
This
it
returns
home
to
non-existence.
called the form of the formless, the
is
the imageless.
This
is
image
of
called transcendentally ab-
struse.
In front
end
is
By
its
beginning
is
fast to the
Reason
In the rear
not seen.
its
not seen.
holding
of the ancients, the
mastered and the origin of the past under-
present
is
stood.
This 15.
Those
is
called Reason's clue.
THE REVEALERS OF VIRTUE.
of yore
who have succeeded
in
becoming
masters are subtile, spiritual, profound, and penetrating.
On
account of their profundity they cannot be
understood. therefore
I
Because they cannot endeavor to make them
be understood,
intelligible.
I04
LAO tze's tao-teh-king.
â&#x20AC;˘
How
they are cautious!
How
sing a river.
men in winter crosLike men fearing in
Like
reluctant!
How reserved! How elusive! They reHow simple! They reHow empty! They resem-
the four quarters their neighbors.
They behave like guests. semble ice when melting. semble unseasoned wood.
How obscure! They resemble
ble the valley.
troubled
waters.
Who
by quieting can gradually render muddy
Who
waters clear?
by
stirring can gradually
quicken
the still?
He who filled.
keeps
Since he
this is
Reason
not
filled,
is
not anxious to be
therefore he can
grow
old and need not be newly fashioned.
RETURNING TO THE ROOT.
i6.
Attain vacuity's completion and guard tranquillity's fulness.
All the ten thousand things arise, return.
Now
homeward returneth
I
them
see
to its root.
Returning to the root means /return according to destiny.
tiny
and
they bloom in bloom, but each one
means the
eternal.
rest.
It signifies
Return according
Knowing the
the
to des-
eternal
means
Not knowing the eternal causes pasand that is evil.
enlightenment. sions to rise
Knowing
;
the eternal renders comprehensive.
prehensive means broad.
means heavenly.
Broad means
royal.
Heavenly means Reason.
ComRoyal
Reason
CANON ON REASON AND VIRTUE.
means
Thus the decay
lasting.
105
body implies
of the
no danger.
SIMPLICITY IN HABITS.
17.
Where
great sages are [in power], the subjects do
Where
not notice their existence.
sages, the people are attached to
Where
them.
them
;
still
and where
For
pise them.
your
''If
;
they praise
lesser ones are, the people fear
still it is
faith
there are lesser
them
lesser ones are, the people des-
said
:
be insufficient, verily, you w^ll
re-
ceive no faith."
How
reluctantly sages consider their words! Merit
they accomplish
;
deeds they perform
and the hun-
;
dred families think: ''We are independent;
we
are
free." 18.
When
THE PALLIATION OF VULGARITY. the great
benevolence and tion appear,
Reason
justice.
obliterated,
is
we have
Prudence and circumspec-
and we have much hypocrisy.
family relations no longer harmonise, piety and paternal love.
When
clans decay through disorder,
When
we have
filial
the country and the
we have
loyalty and
allegiance.
19.
RETURNING TO SIMPLICITY.
Abandon your and the people
saintliness; put
away your prudence;
will gain a hundred-fold!
Abandon your benevolence; put away your
justice;
LAO-TZE*S TAO-TEH-KING.
I06
and the people
will return to filial devotion
and pa-
ternal love!
Abandon your scheming; put away your and thieves and robbers
no longer
will
These are the three things Therefore
ture insufficient.
**Hold
fast to that
exist.
which we deem said
it is
which
Show thyself simple, Thy own keep small, 20.
for
gains;
cul-
:
will endure,
preserve thee pure.
thy desires poor."
DIFFERENT FROM THE VULGAR.
Abandon learnedness, and you have no vexation. The ''yes" compared with the ''yea," how little do they
But the good compared with the bad,
differ!
how much do they differ! What the people dread cannot be great
is
their desolation.
Alas!
it
dreadless!
How
has not yet reached
its limit.
The multitude
men
of
though celebrating a great in
are happy, so happy, as
They
feast.
springtime ascending a tower.
I
are as though
alone remain
one that has not yet received an en-
quiet, alas! like
couraging omen.
I
am
like
unto a babe that does
not yet smile.
Forlorn
am
I,
O, so forlorn
!
It
appears that
I
may return home. The multitude of men all have plenty and I alone appear empty. Alas I am a man whose heart is
have no place whither
I
!
foolish.
CANON ON REASON AND VIRTUE.
am
Ignorant
O, so ignorant
I,
are bright, so bright,
Common
I
alone
am
!
107
Common
people
dull.
people are smart, so smart,
I
alone
am
confused, so confused.
Desolate
am
I,
alas
!
like the sea.
Adrift, alas
one who has no place where to stay. The multitude of men all possess usefulness.
!
like
alone
am awkward and
from others, but
I
a rustic too.
I
prize seeking sustenance from our
mother. 21.
EMPTYING THE HEART.
"Vast
virtue's
form
Follows Reason's norm.
And Reason's
nature
vague and eluding.
Is
How
eluding and vague
All types including.
How
vague and eluding
!
All beings including.
How
deep, and
how
obscure.
harbors the spirit pure.
It
Whose truth is ever sure, Whose faith abides for aye From of yore until to-day. Its It
Whereby do formation? By
name
is
without cessation.
watches the world's formation. '* I
I
alone differ
know
this
that
it
watches the world's
same Reason
!
io8
lao-tze's tao-teh-king.
HUMILITY'S INCREASE.
22.
**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.
have much
will
have
to grieve."
man embraces unity and beworld a model. He is not self-dis
Therefore the holy
comes
for all the
playing, and thus he shines.
and thus he
is
distinguished.
and thus he acquires merit.
and thus he fore
no one
excels. in the
The saying recuperate,"
He is not self-approving, He is not self-praising, He is not self-glorifying
Since he does not quarrel, there-
world can quarrel with him.
of the ancients:
is it
in
''The deficient
any way vainly spoken?
will
Verily,
they will recuperate and return home.
23.
To be
A
EMPTINESS AND NON-EXISTENCE.
taciturn
is
the natural way.
hurricane does not outlast the morning.
burst does not outlast the day.
events but heaven and earth?
Who If
A cloud-
causes these
even heaven and
earth cannot be unremitting, will not
man
be
much
less so?
Therefore one
man The man who son, the
of
who pursues Reason,
is
his business with
Rea-
identified with Reason.
pursues his business with virtue
is
iden-
CANON ON REASON AND VIRTUE.
The man who pursues
with virtue.
tified
with loss
identified with loss.
is
When
I
his business
identified with
Reason, he forsooth joyfully embraces Reason
and when
;
embraces
fully
He whose
'*
24.
when
;
he forsooth joyfully embraces
identified with virtue,
virtue
OQ
identified with loss,
he forsooth joy-
loss.
faith is insufficient shall not find faith."
TROUBLES
EAGERNESS TO ACQUIRE]
IN [THE
MERIT.
A man
A
self-displaying
self-approving praising
man is
A man
on tiptoe cannot stand.
not walk.
man
man cannot
A
be distinguished.
A
A
self-
self-glorying
Before the tribunal of Reason he
cannot excel.
all
astride can-
cannot shine.
cannot acquire merit.
like offal of food
tem which
man
and
an excrescence in the sys-
like
people are likely to detest.
Therefore,
one who has Reason does not rely on him. 25.
There
IMAGING THE MYSTERIOUS.
Being that
is
is
all-containing,
which pre-
How
cedes the existence of heaven and earth. it
is
How
!
not change. a risk,
incorporeal
I
know
fined as Reason. it
it
stands and does
goes without running
it
and can on that account become the world's
mother.
call
Alone
!
Everywhere
calm
the Great.
Evasive
I
Returning.
not
its
When
name.
Its
character
obliged to give
The Great
call the Distant.
I call
it
is
a name,
the Evasive.
The Distant
de-
I call
I
The the
no
lao-tze's tao-teh-king.
The saying goes: great,
Earth
great,
is
'*
Reason
great,
is
and Royalty also
is
Heaven
great.
is
There
are four things in the world that are great, and Royalty is
one of them."
Man's standard is
Heaven.
standard
is
the Earth.
Heaven's standard
The is
earth's standard
Reason.
Reason's
is intrinsic.
THE VIRTUE OF
26.
The heavy
is
DIGNITY.
of the light the root,
and
rest is
mo-
tion's master.
Therefore the holy
he calmly
nificent sights,
But how
is
walk does not
sits
with liberated mind.
with the master of the ten thousand
In his personal conduct he makes light of
He makes
the empire. vassals.
it
in his daily
Although he may have mag-
depart from dignity.
chariots?
man
He
is
27.
light of
it
and
will lose his
passionate and will lose the throne.
THE FUNCTION OF
SKILL.
*'Good travellers leave not trace nor
Good speakers, in logic show no Good counters need no counting **Good lockers bolting bars need
track,
lack,
rack.
not,
Yet none their locks can loose.
Good
binders need not string nor knot,
Yet none unties their noose." Therefore the holy of
men,
for there are
man
is
always a good saviour
no outcast people.
He
is
always
CANON ON REASON AND VIRTUE. a
good saviour This
things.
is
of things,
tor,
there are no outcast
for
called concealed enlightenment.
Therefore the good while the bad
who does
Ill
man
man is
is
the bad man's instruc-
the good man's capital.
not esteem his instructor, and he
not love his capital, although he
This
greatly disconcerted.
I
may be
prudent,
RETURNING TO SIMPLICITY.
*'Who his manhood shows And his womanhood knows Becomes the empire's river. Is
he the empire's
He
will
river,
from virtue never deviate,
And home he
turneth to a child's estate.
**Who his brightness shows And his blackness knows Becomes the empire's model. Is
Of
he the empire's model, virtue never he'll be destitute,
And home he
"Who
turneth to the absolute.
knows
his
fame
And guards
his
shame
Becomes Is
the empire's valley.
he the empire's valley,
For
e'er his virtue will sufficient be,
And home he
is
call significant spiritu-
ality.
28.
He
who does
turneth to simplicity."
112
lao-tze's tao-teh-king.
By
scattering about his simplicity he
makes [of The holy man em-
the people] vessels of usefulness.
ploys them as officers
;
for a great administration does
no harm. 29.
When make
I
it,
NON-ASSERTION.
one desires to take see
in
hand the empire and
him not succeed.
The empire is a diOne who makes loses it. And it is
vine vessel which cannot be made. it,
mars
One who
it.
said of beings
takes
it,
:
''Some are obsequious, others move boldly,
Some Some Some
breathe warmly, others coldly. are strong rise
and others weak,
proudly, others sneak."
Therefore the holy
man abandons
pleasure,
he
abandons extravagance, he abandons indulgence. 30.
He who
BE CHARY OF WAR.
with Reason assists the master of man-
kind will not with arms conquer the empire.
methods
His
[are such as] invite requital.
Where
armies are quartered briars and thorns
grow. Great wars unfailingly are followed by famines.
A
good man
acts resolutely
tures not to take
by
force.
and then stops.
He
is
He
ven-
resolute but not
boastful; resolute but not haughty; resolute but not
arrogant
;
resolute because he cannot avoid
lute but not violent.
it
;
reso-
CANON ON REASON AND VIRTUE. Things thrive and then grow
Un-Reason soon
un-Reason.
The
beautiful arms are unblest
the
superior
left.
rely
among
tools,
and
who has
Therefore he
residing at
home honors
using arms, he honors the right.
Arms
are unblest
tools
man's
tools.
it
them.
called
on them.
man when
When
is
ceases.
people had better shun them.
Reason does not
This
old.
13
QUELLING WAR.
31.
Even
1
among Only when
is
and not the superior unavoidable he uses
Peace and quietude he holds high.
He
con-
quers but rejoices not. Rejoicing at a conquest means to enjoy the slaughter of
men
slaughter of
men.
He who
enjoys the
most assuredly not obtain
will
his
will in the empire. 32.
THE VIRTUE OF HOLINESS.
Reason, so long as able.
Although
its
it
remains absolute,
unname-
simplicity seems insignificant, the
whole world does not dare and kings could keep of themselves
is
it,
to suppress
it.
princes
If
the ten thousand things would
pay homage.
Heaven and
unite in dropping sweet dew,
one to command them would
earth would
and the people with no of
themselves be right-
eous.
But as soon nameable.
as
Reason creates
Whenever
becomes
its
turn ac-
know when
to stop.
the nameable in
quires existence, one learns to
By knowing when
it
order,
to stop,
one avoids danger.
:
lao-tze's tao-teh-king.
114
To
illustrate
compare
it
wards great 33.
Reason's relation to the world we
and creeks
to streamlets
rivers
course to-
in their
and the ocean.
THE VIRTUE OF DISCRIMINATION.
One who knows knows himself
is
others
enlightened.
One who conquers conquers himself
who
but one
clever,
is
is
others
powerful, but one
is
who
mighty.
One who knows sufficiency is rich. One who pushes with vigor has will, one who loses not his place endures. One who may die but will not perish, has life everlasting.
34.
TRUST
IN ITS PERFECTION.
How all-pervading on the
left
and
it
is
the great
can be on the
sand things depend upon
them
not.
When
not the name.
its
it
merit
Lovingly
it
for their is
return
home
to
it.
It
life,
can be
It
!
The
ten thou-
and
accomplished
it
it
refuses
assumes
nourishes the ten thousand
Ever
things and plays not the lord.
be classed with the small.
Reason
right.
The
desireless
it
can
ten thousand things
plays not the lord.
It
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.
*'Who holdeth
fast to the great
Of him the world
will
come
Form,
in quest
CANON ON REASON AND VIRTUE.
II5
For there they never meet with harm, But
find contentment, comfort, rest."
Music with dainties makes the passing stranger
But Reason, when coming from the mouth,
stop.
how
tasteless
there
at,
there
is
is it
!
It
has no
When
flavor.
not enough to be seen
is
not enough to be heard.
;
when
looked
listened to,
However,
its
use
is
inexhaustible. 36.
THE SECRET'S EXPLANATION.
That which [first]
is
expanded.
surely been
[first]
to fall has surely
about to contract has surely been
That which
is
strengthened.
been
about to weaken has
That which
This
and the
is
an explanation
[first]
is
endowed.
of the secret that the tender
weak conquer the hard and the
strong.
[Therefore beware of hardness and strength the fish
about
That which
[first] raised.
about to be despoiled has surely been
is
:]
As
should not escape from the deep, so with the
country's sharp tools the people should not
become
acquainted. 37.
ADMINISTRATION OF GOVERNMENT.
Reason always practises non-assertion, and there is
nothing that remains undone. If
princes and kings could keep Reason, the ten
thousand things would
of
themselves be reformed.
While being reformed they would yet be anxious stir
;
but
I
would
the Ineffable.
restrain
them
to
by the simplicity of
ii6
lao-tze's tao-teh-king.
**The simplicity of the unexpressed
Will purify the heart
Where there's no And all the world
of lust.
lust there will will thus
be
rest,
be blest."
II. 38.
DISCOURSING ON VIRTUE.
Superior virtue virtue.
assertion
Therefore
un-virtue.
it
has
Inferior virtue never loses sight of virtue.
Therefore
serts
is
it
has no virtue.
Superior virtue
and without pretension.
is
non-
Inferior virtue as-
and makes pretensions.
Superior benevolence acts but makes no pretensions.
Superior justice acts and makes pretensions.
The
when no one responds to its rules. Thus one loses Reason and then virtue appears. One loses virtue and then benevolence appears. One loses benevolence and then justice appears. One loses justice and then propriety appears. The rules of prosuperior propriety acts and it,
it
stretches
its
arm and enforces
priety are the semblance of loyalty
and
faith,
and the
beginning of disorder. Quick-wittedness
is
the [mere] flower of Reason,
but of ignorance the beginning.
Therefore a great organiser abides by the solid
and dwells not fruit
in the external.
and dwells not
in the flower.
He
abides in the
Therefore he
cards the latter and chooses the former.
dis-
:
CANON ON REASON AND VIRTUE.
39.
From **
II7
THE ROOT OF ORDER.
of old these things
have obtained oneness
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
life
have been
called.
And
kings were through oneness as models
in-
stalled."
Such **
'*
is
the result of oneness.
Were heaven not pure it might be rent. Were earth not stable it might be bent. Were minds not ensouled they'd be impotent. Were valleys not filled they'd soon be spent.
When
creatures are lifeless
who can
their death
prevent?
Are kings not models, but on highness bent, Their
fall,
forsooth,
is
imminent."
Thus, the noble come from the commoners as their root,
and the high
dation.
upon the lowly
rest
as their foun-
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.
8
II
lao-tze's tao-teh-king.
Those who have become a unity are neither anxious to be praised with praise like a gem, nor dis-
dained with disdain "
**
40.
like a stone.
AVOIDING ACTIVITY.
Homeward Weakness
is
is
Reason's course,
Reason's force."
Heaven and earth and the ten thousand things come from existence, but existence comes from nonexistence.
41.
When
SAMENESS IN DIFFERENCE.
a superior scholar hears of
deavors to practise of
Reason he
lose
it.
will
When
it.
average scholar hears
sometimes keep
it
and sometimes
an inferior scholar hears
will greatly ridicule
would as Reason be says
When an
Reason he en-
it.
Were
it
insufficient.
of
Reason he
not thus ridiculed,
it
Therefore the poet
:
'*
The reason-enlightened seem dark and black,. The reason-advanced seem going back. The reason-straight-levelled seem rugged and slack.
*'
The high in virtue resemble a vale. The purely white in shame must quail, The staunchest virtue seems to fail.
" The solidest virtue seems not
alert.
The
purest chastity seems pervert.
The
greatest square will rightness desert.
CANON ON REASON AND VIRTUE, ''
The
largest vessel
II9
not yet complete,
is
The loudest sound is not speech replete, The greatest form has no shape concrete." Reason so long
as
remains hidden
it
Yet Reason alone
able.
is
good
for
is
unname-
imparting and
completing.
REASON'S MODIFICATIONS.
42.
Reason begets begets trinity
The
things.
unity; unity begets duality; duality
and
;
trinity begets
the ten thousand
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.
That which the people
find odious, to be an or-
phan, a widov^er, or a nobody, kings and princes select as their titles.
plies gain,
What
Thus, on the one hand, loss im-
and on the other hand, gain implies teach also.
The
and aggressive do not die a natural death
but
others have taught
I
;
loss.
strong I
shall
expound the doctrine's foundation.
43.
The est.
v^rorld's
tage,
UNIVERSAL APPLICATION.
weakest overcomes the world's hard-
Non-existence
Thereby world
ITS
I
enters
comprehend
into
and of silence the lesson.
who
the impenetrable.
of non-assertion the
advan-
There are few
in the
obtain the advantage of non-assertion.
;
120
lao-tze's tao-teh-king.
SETTING UP PRECEPTS.
44.
<'Name
which
or person,
is
Person or fortune, which
Gain or
loss,
which
"Extreme dotage Hoarded wealth
**Who
Who
is
more near?
is
more dear?
more sear
is
?
leadeth to squandering, inviteth plundering.
content incurs no humiliation,
knows when
to stop risks
no
vitiation,
Forever lasteth his duration." 45.
GREATEST VIRTUE.
**The greatest perfection seems imperfect,
But
its
work undecaying remaineth.
The
greatest fulness
But
its
work
^s
is
emptiness-checked.
not exhausted nor waneth."
*'The straightest line resembleth a curve;
The
greatest sage as apprentice will serve
Most eloquent speakers Motion conquers
cold.
will
stammer and swerve.'
Quietude conquers heat
Purity and clearness are the world's standard. 46.
When
MODERATION OF DESIRE.
the world possesses Reason, race horses are
reserved for hauling dung.
When
the world
out Reason, war horses are bred in the
No greater
sin than yielding to desire.
misery than discontent. acquisitiveness.
No
is
with-
common.
No
greater
greater calamity than
CANON ON REASON AND VIRTUE. Therefore, he
ment
is
who knows contentment's
121
content-
always content. 47. *<
VIEWING THE DISTANT.
Without passing out
of the gate
The
prognosticate.
world's course
I
Without peeping through the window
The heavenly Reason The further one goes, The less one knows." Therefore the holy
I
contemplate.
man does
not travel, and yet
He does not see the things, and them. He does not labor, and yet he
he has knowledge. yet he defines
completes. 48.
He who who ish
FORGETTING KNOWLEDGE.
seeks learnedness will daily increase.
He will
seeks Reason will daily diminish.
and continue
assertion.
to diminish until
With
he arrives
non-assertion there
When
he cannot achieve.
is
diplomacy
is
not
fit
49.
The holy man hundred
I
non-
nothing that
He who
it is
uses
to take the empire.
TRUST
IN VIRTUE.
The
possesses not a fixed heart.
families' hearts
The good
diminat
he takes the empire,
always because he uses no diplomacy.
He
he makes his heart.
meet with goodness
meet with goodness;
for virtue is
;
the bad
I
also
good [throughout].
LAO-TZE'S TAO-TEH-KING.
122
The
faithful
meet with
meet with
I
faith
;
the faithless
dwells in the world anxious, very
He
anxious in his dealings with the world. ises his heart,
their ears
and
also
I
for virtue is faithful [throughout].
;
man
The holy
faith
and the hundred families
The holy man
eyes.
universal-
fix
treats
upon him
them
all
as
children. 50.
THE ESTIMATION OF coming home
Going
forth
Three
in ten are pursuers of life
is life
;
LIFE. is
death.
three in ten are
;
pursuers of death; three in ten of the
men
that live
pass into the realm of death.
Now, what
the reason
is
?
It is
because they
live
life's intensity.
Indeed, of his
life,
I
understand that one
when
who
takes good care
travelling on land will not fall in with
the rhinoceros or the tiger.
When coming among
sol-
The
rhi-
diers, he need not fear arms and weapons.
The lay his claws. Weapons their blades. The reason
noceros finds no place where to insert tiger finds
find is
no place where
to
no place where to thrust
its
horn.
that he does not belong to the realm of death.
51.
NURSING VIRTUE.
Reason quickens
all
Reality shapes them.
Therefore
among
creatures. Virtue feeds them.
The
forces
complete them.
the ten thousand things there
none that does not esteem Reason and honor
is
virtue.
Since the esteem of Reason and the honoring of
CANON ON REASON AND VIRTUE. virtue
by no one commanded,
is
Therefore
neous.
23
forever sponta-
it is
Reason quickens
said that
it is
1
all
creatures, while virtue feeds them, raises them, nur-
tures them,
completes
them, matures them, rears
them, and protects them.
To quicken
but not to own, to
claim, to raise but not to rule, this
make but
not to
called profound
is
virtue. 52.
When
RETURNING TO THE ORIGIN.
the world takes
its
beginning. Reason be-
comes the world's mother.
When that he
he
is
who knows
his mother,
her child, and when he
knows
who
is
in turn
quickened
as a child, in turn keeps to his mother, to the life,
he
is
When
not in danger.
end
and shuts his sense-gates,
in the
encounter no trouble
when he opens
and meddles with
;
but
affairs, in
end
of
he closes his mouth,
the end of
of life,
life
his
he will
mouth
he cannot
be saved.
Who beholds his smallness is called enlightened. Who preserves his tenderness is called strong. Who uses Reason's light and returns
ment does not surrender is
home
to its enlighten-
his person to perdition. This
called practising the eternal.
53.
If
I
GAINING INSIGHT.
have ever so
in the great Reason. fear.
little
It is
knowledge,
I
shall
but assertion that
I
walk
must
124
lao-tze's tao-teh-king.
The
great Reason
very plain, but people are
is
fond of by-paths.
When
the palace
is
very splendid, the fields are
very weedy and granaries very empty.
To wear ornaments and gay clothes,
to carry sharp
swords, to be excessive in drinking and eating, to
have a redundance of costly of robbers.
Surely, this
un-Reason!
THE CULTIVATION OF
54-
*'What
By
is
articles, this is the pride
is
well planted
is
INTUITION.
not uprooted;
What's well preserved cannot be looted!'sons and grandsons the sacrificial celebrations
shall not cease.
Who
Reason
cultivates
in his person, his virtue is
Who cultivates it in his house, his virtue is Who cultivates it in his township, his virtue is lasting. Who cultivates it in his country, his virtue is abundant. Who cultivates it in the world, genuine.
overflowing.
his virtue is universal.
Therefore, by one's person one tests persons. one's house one tests houses. tests townships. tries.
By
How
By
By
By
one's township one
one's country one tests coun-
one's world one tests worlds.
do
I
know
that the world
is
such?
Through
Reason. 55- THE SIGNET OF THE MYSTERIOUS. He who possesses virtue in all its solidity
unto a
little
child.
Venomous
reptiles
is like
do not sting
;
CANON ON REASON AND VIRTUE. him, fierce beasts do not seize him.
I
25
Birds of prey do
His bones are weak, his sinews ten-
not strike him.
He
der, but his grasp is firm.
does not yet
relation
between male and female, but
strong.
Thus
grows
his metal
know
the
his virility
to perfection.
A
is
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 vigor-
ous are about to grow old and
Un-Reason soon ceases
I call
this
un-Reason.
!
THE VIRTUE OF THE MYSTERIOUS.
56.
One who knows does does not know.
not talk.
One who
talks
Therefore the sage keeps his mouth
shut and his sense-gates closed. '<
He
will blunt his
own
sharpness,
His own tangles adjust
He
will
dim
his
own
And be one with This
is
his dust."
called profound identification.
Thus he
is
inaccessible to love and also inacces-
sible to enmity.
He
accessible to loss.
and inaccessible honored.
radiance,
is
He
inaccessible to profit and inis
also inaccessible to favor
to disgrace.
Thus he becomes world-
LAO-TZE'S TAO-TEH-KING.
126
SIMPLICITY IN HABITS.
57.
With
rectitude one governs the state
ness one leads the
army
takes the empire.
How
;
with
;
crafti-
with non-diplomacy one
do
know
I
that
it
is
so
?
Through Reason.
The more
restrictions
and prohibitions are
empire, the poorer grow the people.
The more weap-
ons the people have, the more troubled
The more
there
is
cunning and
in the
skill,
is
the state.
the more start-
The more mandates and
ling events will happen.
laws are enacted, the more there will be thieves and robbers.
Therefore the holy
man
and the people
tion,
says
:
practise non-asser-
I
of themselves reform.
quietude, and the people of themselves eous.
selves of
I
become
I
love
right-
use no diplomacy, and the people of them-
become
rich.
I
have no
desire,
and the people
themselves remain simple.
58.
ADAPTATION TO CHANGE.
Whose government
is
unostentatious, quite unos-
tentatious, his people will be prosperous, quite pros-
Whose government
perous.
is
prying, quite prying,
his people will be needy, quite needy.
Misery, alas alas
!
!
rests
underlies misery.
trophe
?
What
It will is
upon happiness.
Happiness,
But who foresees the
not be prevented
catas-
!
ordinary becomes again extraordinary.
CANON ON REASON AND VIRTUE.
What
is
I27
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.
In governing the people and in attending to heaven there
As
nothing like moderation.
is
said that
is
it
early habit,
it
it
must be an early
will
moderation,
to
habit.
If
be richly accumulated virtue.
one has richly accumulated virtue, then there ing that cannot be overcome.
If
there
is
If
limits,
eration], one can thereby last long.
60.
HOW TO
Govern fish: If
its
If
this is the
[viz., is
long
modcalled
life
and
MAINTAIN ONE'S PLACE.
a great country as
you would
fry small
[neither gut nor scale them].
with Reason the empire
will not spook.
but
limits.
This
To Way.
having deep roots and a firm stem.
comprehension
If
noth-
is
one can possess the country.
one possesses the mother of the country
lasting
an
nothing that
cannot be overcome, then no one knows his
no one knows his
it is
its
gods
Not only
will not
harm
is
managed,
will its
the people.
gods not harm the people, but
also not
harm
its
ghosts
ghosts not spook,
its
Not only
will
men
will
holy
the people. Since neither will do harm,
therefore their virtues will be combined.
128
lao-tze's tao-teh-king.
6i.
A
THE VIRTUE OF HUMILITY.
great state, one that lowly flows, becomes the
empire's union, and the empire's wife.
The
wife
al-
ways through quietude conquers her husband, and by quietude renders herself lowly.
Thus
through lowliness toward small states
a great state will
conquer
the small states, and small states through lowliness
toward great states
will
conquer great
states.
Therefore some render themselves lowly for the
purpose of conquering
;
others are lowly and therefore
conquer.
A
great state desires no
feed the people
;
more than
a small state desires
to unite
to devote itself to the service of the people
both
may
and
no more than ;
but that
obtain their wishes, the greater one must
stoop. 62.
It
PRACTISE REASON.
Reason that
is
is
the ten thousand things' asy-
lum, the good man's wealth, the bad man's stay.
With
beautiful
words one can
conduct one can do If a
man
be bad,
still
why
sell.
With honest
more with the people. 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,
CANON ON REASON AND VIRTUE. say,
because when sought
obtained and the
it is
ner thereby can be saved?
I2g
Therefore
it
is
sin-
world-
honored. 63.
CONSIDER BEGINNINGS.
Assert non-assertion. Practise non-practice. Taste
Make
non-taste.
Make much
great the smalh
the
little.
Requite hatred with goodness.
Contemplate a
when
difficulty
when
a great thing
it is
The world's most
Manage
easy.
it is
small.
difficult
undertakings necessarily
originate while easy, and the world's greatest under-
takings necessarily originate while small.
man
Therefore the holy
to the
end does not ven-
ture to play the great, and thus he can accomplish his
As one who
greatness. his word, so
he
to
necessarily encounter
holy
man
lightly promises rarely
whom many many
difficulties.
regards everything as
keeps
things are easy will
Therefore, the
difficult,
and thus to
the end encounters no difficulties.
64.
What
is
MIND THE INSIGNIFICANT.
still
at rest is easily
has not as yet appeared still
feeble
is
is
kept quiet.
easily prevented.
easily broken.
What
is
still
What What is scant
is
easily dispersed.
Treat things before they before disorder begins.
from a tiny
rootlet.
A
The
exist.
Regulate things
stout tree has originated
tower of nine stories
is
raised
130
lao-tze's tao-teh-king.
by heaping up [bricks
A
of] clay.
thousand miles'
journey begins with a foot.
He
that
The holy man does not.
He
He
makes mars.
not
does not grasp
;
that grasps loses.
make
;
therefore he mars
therefore he loses not.
The
people when undertaking an enterprise are always near completion, and yet they fail. Remain careful to the
end as
in the
beginning and you will not
fail in
your enterprise. Therefore the holy
and does not prize
man
desires to be desireless,
articles difficult to obtain.
be learned, and seeks a
learns, not to
He
multitudes of the people pass by.
thousand things
in their natural
He
home where
assists the ten
development, but he
does not venture to interfere.
THE VIRTUE OF
65.
The
ancients
who were
well versed in Reason did
not thereby enlighten the
thereby to If
make them
people are
are too smart. is
the country's
smartness
is
to
govern,
the country's blessing. is
also a is
model
they intended
;
it is
because they
it is
He who knows
[like the ancients].
called profound virtue.
virtue, verily, is deep.
reaching. Verily, it
difficult to
know them
Profound
people
simple-hearted.
To govern the country with smartness curse. To govern the country without
these two things
Always
SIMPLICITY.
Verily,
to everything reverse.
will procure great recognition.
it is
far-
But then
;
CANON ON REASON AND VIRTUE.
PUTTING ONESELF BEHIND.
66.
That be kings
and oceans can
rivers
due
is
131
of the
hundred valleys
Thus
to their excelling in lowliness.
they can of the hundred valleys be the kings.
when anxious
Therefore the holy man,
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.
man
Therefore the holy
He
ple are not burdened. suffer alting
one
no harm.
Now a man
lasting, indeed,
me
is
great
called
The
would
first is
economy. in the
no
;
but
I
resemble the
great only because he resem-
his mediocrity be I
The
likely,
how
!
preserve and treas-
called compassion.
The second
is
is
called not daring to
front.
The compassionate
third
world to the
can be brave
;
Did he resemble the
have three treasures which
ure.
strives not,
THE THREE TREASURES.
bles the unlikely.
come
Because he
tiring.
All in the world call
I
ahead, but the people
world will strive with him.
67.
unlikely.
is
Therefore the world rejoices in ex-
him without
in the
dwells above, but the peo-
the economical can be generous
;
those
who dare not come to the front in the world can become perfect as chief vessels. Now, if people discard compassion and are brave
132 if
lao-tze's tao-teh-king.
they discard
economy and
are generous
if
;
they dis-
card modesty and are ambitious, they will surely die
Now, the compassionate and
torious,
in the
68.
He who
COMPLYING WITH HEAVEN.
excels as a warrior is
is
This
men
is
He He who exstrive. He who
not warlike.
not wrathful.
conquering the enemy does not
excels in employing
lowly.
called the virtue of not-striving.
is
called utilising men's ability.
ing with heaven
This
is
This
is
called comply-
â&#x20AC;&#x201D;since olden times the highest.
THE FUNCTION OF THE MYSTERIOUS.
69.
A
Heaven when about
defence firm.
excels as a fighter
cels in
be vic-
one will with compassion protect him.
to save
who
will in the attack
military expert used to say: ''I dare not act as
host [who takes the initiative] but act as guest [with reserve].
I
dare not advance an inch, but
I
withdraw
a foot."
This
is
marching without marching, threat-
called
ening without arms, charging without hostility, seizing without weapons.
No
greater misfortune than making light of the
enemy!
When we make
almost as though
we had
light of the
lost
enemy,
our treasure
â&#x20AC;&#x201D;
it
is
[compas-
sion].
Thus,
if
matched armies encounter one another,
the tenderer one
is
sure to conquer.
CANON ON REASON AND VIRTUE.
70.
My
133
DIFFICULT TO UNDERSTAND.
words are very easy
to understand
and very
easy to practise, but in the world no one can understand, no one can practise them.
Words have an Reason].
[viz., I
am
few,
Since he
I
am
bosom
are
man wears
wool, and hides in
his jewels.
THE DISEASE OF KNOWLEDGE.
71.
to
not understood, therefore
distinguished.
Therefore the holy his
is
a master
Those who understand me
not understood.
and thus
Deeds have
ancestor;
To know the unknowable know the knowable that is Only by becoming sick
that
is
elevating.
Not
sickness.
of sickness
we can be
with-
out sickness.
The holy man
is
not sick.
sickness, therefore he 72.
is
Because he
is
sick of
not sick.
HOLDING ONESELF DEAR.
the people do not fear the dreadful, the great
If
dreadful will come, surely.
Do
not render their lives narrow.
their lot wearisome.
then
it
will not
When
it is
not
Do
not
make
made wearisome,
be wearisome.
Therefore, the holy not display himself. not honor himself.
chooses the former.
man knows
He
himself but does
holds himself dear but does
Thus he discards
the latter and
lao-tze's tao-teh-king.
134
DARING TO ACT.
73.
Courage, age,
if
if
carried to daring, leads to death
not carried to daring, leads to
these two things
sometimes
is
;
cour-
Either of
life.
sometimes
beneficial,
harmful.
**Why
Who
't
is
by heaven
has the reason detected
Therefore the holy
man
The Heavenly Reason conquer.
summons
It
rejected,
also regards
it
"
it
strives not, but
speaks not, but
not, but
?
comes
it is
as difficult. it is
sure to
sure to respond.
of itself.
It
It
works pa-
tiently but is sure in its designs.
Heaven's net but
is
vast, so vast.
It
wide-meshed,
is
loses nothing.
it
74.
OVERCOME DELUSION.
the people do not fear death,
If
how can
they be
frightened by death? If
we make people
would
[still]
capital punishment,
There
is
fear death,
venture to rebel,
who
if
and supposing some
we
seize
kills.
Now
to
who kills is taking great carpenter who hews. If a man of the great carpenter who hews, he
take the place of the executioner
takes the place
for
will dare?
always an executioner who
the place of the
them
will rarely, indeed, fail to injure his hand.
CANON ON REASON AND VIRTUE.
135
HARMED THROUGH GREED.
75.
The people hunger because their superiors consume too many taxes therefore they hunger. The ;
people are
difficult to
meddlesome
are too
The people make
;
govern because their superiors
therefore
light of
it is
difficult to
govern.
death on account of the
tensity of their clinging to
life
;
therefore they
in-
make
light of death.
He who esteems
not bent on
is
76.
Man dies he
The
life is
worthier than he
during
BEWARE OF STRENGTH. life is
and
is stiff
When
tender and delicate.
he
stark.
ten thousand things, the grass as well as the
trees, are
while they live tender and supple.
they die they are rigid and dry.
Thus
Therefore, he
When
who
in
a tree has
The strong and
arms
is
of
When
the hard and
the strong are the companions of death.
and the delicate are the companions quer.
who
life.
The tender
life.
strong will not con-
grown strong
it is
doomed.
The
the great stay below.
tender
and the delicate stay above. 77.
Is
HEAVEN'S REASON.
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 who ;
are deficient
it
augmenteth.
lao-tze's tao-teh-king.
136
Such
is
Heaven's Reason.
It
depleteth those
have abundance but completeth the
Man's Reason
not
is
in ordÂŤr to serve those
He
so.
the
man
of
depletes the deficient
who have abundance. Where
he who would have abundance It is
who
deficient.
for serving the
is
world?
Reason.
Therefore the holy
man
acts but claims not
he accomplishes but he does not linger upon
;
merit
it,
and
does he ever show any anxiety to display his excellence? 78.
TRUST
In the world nothing
than water.
place.
its
tenderer and more delicate
is
In attacking the hard and the strong
nothing will surpass takes
IN FAITH.
it.
There
is
nothing that herein
The weak conquer
the strong, the
tender conquer the rigid. In the world there
who does
not know it, Therefore the holy man
no one
but no one will practise says
**Him who the country's
We
is
it.
:
sin
makes
his,
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.
When
KEEP YOUR OBLIGATIONS.
a great hatred
hatred will remain.
is
How
reconciled, naturally
some
can this be made good?
CANON ON REASON AND VIRTUE.
137
Therefore the sage keeps the obligations of his contract and exacts not from others. Those virtue attend to their obhgations
;
those
who have who have no
virtue attend to their claims.
Heaven's Reason shows no preference but always good man.
assists the
80.
REMAINING IN ISOLATION.
In a small country with few people
let there be aldermen and mayors who are possessed of power over men but would not use it. Induce people to
grieve at death but do not cause
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 distance.
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
clothes, to be content with their homes, in their
customs
:
and
of their to rejoice
then in a neighboring state within
sight, the voices of the cocks and dogs would be within hearing, yet the people might grow old and die before they visited one another.
81.
PROPOUNDING THE ESSENTIAL.
True words are not pleasant; pleasant words are not true. The good are not contentious; the conten-
138
lao-tze's tao-teh-king.
tious are not good.
The wise
are not learned
;
the
learned are not wise.
The holy man hoards not. The more he does for others, the more he owns himself. The more he gives to others, the more he acquires himself. Heaven's Reason
is
the holy man's Reason
to benefit but not to injure; is to
act but not to strive.
TRANSLITERATION OF THE TEXT
SZE-MA-CH'IEN ON LAO-TZE. ,sz'
hiang
835, [ssu]
'ma
571,
fsien
980, (ch^ien)
*shi 760, (j/i/A) Historical
^r" 340,
Records
(^/^z')
W ir
Jam^y,U^n)
Sp^_
y^
'Iz
Hsz^ 1030,
chw'en
the old
[tzYi]
county,
good -an's bend
('[of] the f
Si8, village,
Jan
'
/«<> 508, [of]
189, (hsiang)
k^^h^'^^,{ch'u)
HjL qIt^
286, {jdn) a
1079, (jf^A)
man,
indeed.
II.
philosopher iplfc
j/«^' 810, [hsing) [His] family
tfy;
'/z
tradition
119, a
^sz 835, (JZZ^)
520,
the
Plum
gentry.
^^
j/i/' 763,
^^^
Jfting 600, His proper
name
'w/a 571, fcf[
'>A
720, (^rr) [was]
Ear.
ts'ien 980, [ch'ien)
^4'^
B
yiteh
id^
7a^
1
130,
says:
/|l|
1^^ 508,
The
old
— ^;v
[was] P<'^i'
707,
yang -y^x'
'^•^2'
1030, [tzu]
|-*§ ,<rA^38,
4g
'<:/«'«
-Wp
'^'« 436, [of] the thistle
his]
[was] one
the bramble state,
_y«^A 1130, [he is] called
tan
Bpl
/Ml 7 I*
posthumous
title
849,
the
Long lobed.
,c/«f«' 47, {choji)
In the state of
Plenty 'i'/rfz^
755,
^J ^1^^
[By
philosopher
^g*
94, [of]
Prince
1071, Positive principle
764,
pant "Y^t
His appellation
i'js" 1032, (^2«)
i
[shou)
he was in charge of
hien' 201, [hsien] province,
iiy^
^i'j'aw^ 950, the secret
W
^^
j/«/A, 770,
522, [of]
grinding
archives
lao-tze's tao-teh-king.
142
i
'^
iChi 53, [chik) as their
>KK
jjr
'shi 760, [sh7'h) historian
^S
lp ^yi jl
indeed.
1079, [yeh]
'hiu 211, (Aj/k) '^'
mouldered.
279, [a final particle]
;KS
/?^;4
921,
(/i<)
Alone
-^
./i-'/
342,
(<:/")
their
Ft?
ijj'^w
"jfSl
isai' 941, exist
III.
5^
'^'ung 465
•3^
7jz' 1030, [tzu]
;^j
shih^ 768, ,<r/itK
)
went
to
[chou)
47,
"HT "M
•*TO
the state Plenty
consult
1042, [u>en)
7£'(i«
720, (^rr) only.
of
,tsiangg67, [chiang] in order to
nn
words
1083,
Confucius
y
O
Further,
'^•^^'"^974. [ch'ieh)
•^Xf*
Jiiiin, 418, {chiin)
the superior
jij^
7/ 520, on ceremonials
J^,
75z' 1030, (/z«) sage
Jb^
,j«iii8, with
^<B>
/t-A
'Vt;
.^'^ 342.
i^^
'/«tf
.TZ*
7jz' 1030, (/2«)
4 O
508,
the old
philosopher.
H||
IV.
.^
'/«^ 508,
.""y*-
7'ji;'
EZf ,~Y*i
'''•s'^'
jz<'
^!l
^^«
ZJUC.
1030,
old
philosopher
(/"z??)
yueh^ 1130, said
j^lS .*
The
1030,
1083,
'<:/«^38,
(/zzJ)
sir,
whom
you speak
the ones
MO tis
^jA/ 759, time ^J^/^ 956,
then
[tse]
he rises;
^|g
^zrt' 353, ichza)
yK
P",
7'^7,
[when] not
t'-'^'-
872,
obtaining
^^L.
:
You, of
(^/iM<?)
817,
fl4
when obtaining
872,
•^ ^£
.^'z342, [chi) his .-^''/^
759. time,
Bit
tseh, 956,
"^^
,p'ang
(/J^)
then
661, [like] a drifting
3^& -
U
*
,^'/342,
^a« J^3
>«
1
(ir/i/;
^^
7^/511, he
men
SjJ
^V/i 719, (^rr)
>p^
Ji-ingioj, [hsing)
286, [jSn]
125,
and
>Bt
^'^/'!,454, (^'«)
.^^
.-l'/rt/358, {chick)
|—1^
their
bones
278,
have
is
carried about
and wanders.
VI.
altogether
Fl '/
plant
these
^VJi 1060,
jfaw
I
1041, [win)
heard
TRANSLITERATION Ij^
/-/;/ 53,
^^
4^?««ir 524. a
]Er
'-^w
^B ^R
{chih)
(j/j<?k)
736,
wu
^^
deeply treas-
urell"^
Hg* ^T. 'jpL
-^
--*-•
yi»/z.
(»
296,
Q //« ^
^
(<f/i«;/)
1092,
1 1
house were]
The
use
(^^ii) 2«)
u
)
^^ ^^
Q
.
the sir's your)
f
(viz., J^^ ('^'^"'/^
j
.j/^aw 735, [shin]
3El '^
su]
(>'/)
to
18,
/^'^' 53.
empty. empty
have no
7^.' 1030^
if
227, (/ij«) [his
fitiin 418, .
as
yii
all
(r///V/:)
1059,
:>'///.
Ik
conce
*^J*««i"95o,
/•/«/ 358,
good
merchant
434.
//m«
g^
it,
143
.w?< 1060,
person
I
mt
su' 817, (s/iuo) that [rel. pron.]
j/i/«^* 772, (:r/^^«^) of perfect
l>^
V278,
|
ieh, 871,
/fcl
i^ao' 326,
j
tsz, 1030, (/j«)
sage
communicate (/r)
virtue
FY
^ung 1146, /
^gi
J^
582,
(»
jo/i, 296,
4j«
120,
1
countenance
[in]
[and] outward
mien
<-?•
^H*
the stupid.
^-^ 719,
PjJ
z
[tzii]
the
(
'<:^i 53.
,^/rt(7
M
sir's
(vi^-.your)
'uk)
j
3C8, [chiao]
haughty
'k'i 348, air,
,to
many
909, [your]
yuh, 2''rt/*
fM^
•^'•'''.
ffi
>«
1
139, (jy«)
wishes,
849, [your] affected
727. 1125,
(-s-^)
colors,
and
(<r/«/A)
ski' 762, («k)
j
and
(^''^)
278, that is all.
intentions.
These
'^'''"<^465.
«jL
)
Confucius
^*
'tsz
•^*
'/^'«
g^
to//' 1054,
fcpM
^/' 879, his
•Hp
1030'
445, (£/;'«)
^«^A,
4M
^W BI HB
(/si;?)
j
departed.
He addressed younger
Vj2' 1030, (/2«) followers
HO ^
-S*
^yin not, [your] exaggerated chi' 61,
'z
(jjm)
Let depart
445. [chu)
'-^'w
Vj2' 1030
^9^'
j/;z' 762,
pl^
•j^
you
V in this way,
^^^
resembles
1030 [tzu) to
'''•s's'
-''^'''''
1
130,
'^^'^^ ^32,
^wu
saying
The
1060, I
.^^"' 53. M'/-!)
.'^'z
:
birds
342, (<:/")
know they
^nafig 616, {nSng) can
LAO-TZE
144
S
T AO-TEH-KING.
'k'o 425,
"Pf
)
y one can
''
'm
The
"^'ii 1119,
"/? '
.1VU 1060,
7^
.^'''^''53.
j^t
.'^'/342, l^^'')
.
fish
I
know
('^^"'^')
r/^< 1
'<^ [r
^H
The beasts
1060,
.<^''"'
'H.
.'^'^342. [chi]
know
('^/'^'^'=)
they
HP
t.'nang 616, {ning)
•^t
7.yf« 961, run.
^t
7.s-^« 961,
^g*
VA/ 38, ones
"Pff '•
lyl ywv!. *
jf
fj
can
For the running
P^
<rA/' 60,
^
j'«iii8.to
^e
/««^
RB
With reference
((r/iz7j)
the dragon
567,
o"
^2*
^w ?<
"^
pu/i, 717, iP") not
1060,
I
RC
t,nang 616, [nSng] can
.tot
chi
"^^
fi'i
"3^
jhing 772,
^^ ^g
y?/«^
T,j,2,
[chi) his
[shS7tg)
bestriding
the wind
155.
[and] clouds
*:J'"^ 1 142,
Irh
know
[chih]
f)2>^
and
719, (rrr)
jffjj "'^'^
425,
r
)
f
make
^wez 1047,
'wang t/2«
1044,
1 1
12
,c/j^ 38,
PjP
/zVw
r^
Aiiu 1060, I
„^^
/'^'« 398.
t
nooses.
For the swimming
R
7V//.
M
ones
^1
Jun
-^
make
566, nets.
7^<?/ 136,
'chi 38,
For the
ones
>lol flying
Sg
[chin) at the
C;'^)
present
day
385, [chien)
saw
the old
Vrtc 508,
'tsz' 1030, (^z?<)
«
^
Heaven.
897,
293,
/cit-n'
•^'
^w^/ 1047,
ascending
'jArtw^ 741,
one can
>-
J^ ..A
^K
.isangg^i, arrows.
Pi
I
nftl
53,
^"^
make
X.
swim.
12,
756,
5-/<i<'«'
Fl
1
^joei 1047,
they
jiaM£- 616, [nSng) can
Afc
"tK
philosopher.
O /•''342,
(c/i!/)
[Might] he
t..y' 1112,
be like
/'"'.? 567,
the dragon?
^Q*J^'i07S,
[query.]
TRANSLITERATION.
145
XI.
XIII.
•^^
,lao 508,
3L
'tsz" 1030, [tzu)
V^
philosopher
practised
811,
.-y^'w
g3
the old
tao 867, reason [and]
Jg
^O^^A. 871, 'SL
-^/<7/i.
209, (/ij/ao)
doctrine
•/278, in
g
ts£' 103 1,
(z-s^)
^^ ^^
'yin
concealment,
^^\
t""'^S 600,
1
»w«
1059,
J^h
K^^i
^S
w«'
jg
103,
.'^^ 437,
^ ^
.^^-
47.
He
[cJiou]
53. [chih]
.j-^waz*785, the
/^
'nai 612, then
j^fi^
Jwz" 828, in
'-i-'.
^4^
^'"" 60,
,
.
^g
(c/izVi)
said:
3^
./j/rtw^ 967, [Chiang]
^^
,yin 1103, to
sojourned
He saw
jfc\
^
of
tJl
/y "3^
^Q
.^S
decay
urge
me
^
y-^^
compose
a book.
774,
^
j^g^
.A.-762,
/«^ 508, the old V.2' 1030,
thereupon
'««z 612, ,
'^^'"
.
9°,
philosopher
(/2i?)
composed
.A;^ 774, a
book
f"^
Vz<^«^ 741, of a former
1^
/i/a' 183, [hsia]
./'/<f;z
he departed
^5
*>'^« 1083,
and came
JH"
tao 867,
^
^^/^ 871, [and]
it
j
(...)
^M
to
I
^^'°
Jg
^
[pre-
the state Plenty
.-twaw 472, the frontier.
are going
withdraw
Ji'iang 366, [chiang]
f^shu
consequence of
445, [cJiii]
)
7^2* 1030, [tzu] you, sir,
^
•^'
f-Yin-H'i
f/iz/ 90, to
of
^S*
)
180, [hsi)
^w// 1047, for
(^^-) in^the^state of
47,
1
>^ z
'w^t" 627,
saged]
.<^'4z
J'z/^A 1 130,
aspiring after.
•^_^
J^
p^
name
/IvVw' 385, [chien]
.<:/?^«
,^
.,..
%
'C'o BE|
102,
-i-.
V279, [a final particle].
•/&/«4i3,(^/««)foralongtime
/Ml
^''«ir'
!>''«
self-
«Luiuj.
Q
•^>
[and] not having
[chu]
frontier
^4'
1047, consists
1062,
The
546, oflScer
•^»
His
[chi)
/''i''342,
^^ JM
virtue.
.>^w«« 472,
690,
and
a latter
part
discussing
Reason Virtue
LAO-TZE
146
'J^
fhi'^l, [chih) of
Jct*
z" 282,
^jy^ "
I
*
'wu
the concepts
1060, [in] five
thousand
jts'ien 980, [ch'ien]
^TT
j^j^i^
z^
.yen 1083, words
Srt
Irh 719,
1121,
and some
(i-rr)
and
;
S
TAO-TEH-KING. •^*
'/t'«445, (tVi'w)
^^
7«^A, 603, [mo] not [one]
T^l
Z-^^' 53. ('^^z^j
Jl.
fi'i
bh*
S2t'
342
((t/^z)
817
(j/z«^)
^^Q.^/!««^
106,
he departed,
knowing his [place]
he died.
where
THE OLD PHILOSOPHER'S CANON ON REASON AND VIRTUE. ^J 'Lao ^3lm
'^•^^'
The Old
508,
103°' (^"")
1^
Philosopher's
tao' 867,
Reason
teh, 871,
(/^)
jL^. ^«o' 8C7, Reason. ^ a
i^ Pj
[and] Virtue
^ch'ang 740, the eternal
ming
The name
600,
that can
'k'o 425,
;^ ming 600,
be named
^p
not
fhing{\o\) Canon.
/^
B* 'shangj\\, Former
l>^
./// 136,
ch'ang
is
740, the eternal
^^ ,//V« 690, part.
i^
^
^^'
3ffi ^w^« 1059,
«**
jyz'A,
jning
name.
600,
II.
•^^
879.
Chapter
1095,
chayisr 22,
f§77 884,
Realising
jg^ao' 867, Reason. I.
J^ifao' 867, The reason
pT'^'o 425, that can
T^^ao'
867,
be reasoned
i.
-C^ ming
^/^ /zV« j[2
^ Up, o
/^
/^'
^-3,,
heaven
and earth {tzii)
of
the beginning.
'5/fz'
761,
(s^/'?)
'jvV/
II 1 3,
Having
^^ ming 600, name
Ba
2c'aw'
1040,
[is]
the
ten
thousand
o ?p./<='^* 136, is not
name
600,
897, [is]
879,
fhi
Not-having
O0\ zuuh^ (Chapter
i.)
1065, things
lao-tze's tao-teh-king.
148
^
fhi
J|^
605, the mother.
-Q^ 'mu
z"
o
281, different
ming
^^
III.
^Mr ku'
but
rjjj /r/z 719, [err)
53, {tzu) of
name.
600, [in] V.
434, Therefore
[h| ^ t'ung 933, [Their] same-
'e^ ch'ang
^
*
740, eternally
ness,
=@
t^«' 1054, called
•^
fhi
is
afl£ ^zf z/ 1059, not-having
^K^yii I/]
'z
1 1
^
39, desire
278, thereby
53, [tzu)
Men 2^1,
^^ "^
The
mystery (^2-2^)
of
342, its
^7
yui'
1
114, again
;»2ao' 592, spirituality.
y^o
^3j ^ch'ang 740, Eternally
231, [hsiien) a
yz/ij^w
'
'jvm II 13,
mys-
tery.
^^ chung' /rT
my s,iery
[hsUen)
231,
,/fzV^«
"
J>^ ^chi 53,
J^
{hsicen)
o
^1? Jiwan 474, [one] sees
JaL fKi
it
108, [tsimg) all
having "f[^ ;«/«6>' 592, spirituality
•'^^y^'
1
139. desire
"/^
]/]
V
||H fizvan
^
,<:/zz
53, (/^z^) of
278, thereby
md7t 576, (w^w) the gate
P^
474, [one] sees
.c/zV 342, its
|g //
j^jf chiao" 371, limits.
"^
IV.
879,
'r/z'
ts'£ 1034, {fzii)
JaW
'liatig 526,
^^o
Wze
Chapter
721,
.^^ fhajtg
jj:j^
38,
'
22,
J
These
^
two
'>'«w^ 1072, Nourishing
^ ^shan
735,
[one's]
person
things I.
jm fung 933,
[are] the
same
^/zV.z897)
jHj ch'uh
2.
"TT
98, in origin
(Chapters
1-2.)
/zz"a'
183, {hsid)
In the world,
TRANSLITERATION. [when]
y^ fine 358,
aa '/«^V 586, V^
beauty
1047, acting as
^zt/6'V
[there
^
1059,
^2t7z
13,
[and] non-existence
,sha7ig 742, {seng) are pro-
Hg
/za;z 614,
^
duced.
z',
The
difficult
281 [and] the easy 790, {hszang) tually
//f'2>/^
77,
^^
II.
ch'a72g 27,
mu-
(c/^V«^o-)
are perfected.
o
p*, V 278, only.
mu-
{hsiayig) tually
^^o
/fQ fiiang
1063, ugliness
zt^z^'
1 1
^
586, beauty,
834, (5sz<) then
,s^'
jyi*
existence
/j§* '>7>^
J[»^ .5za;z^ 790,
53, (/^z^j in its
,c:///
^^ gs 'w/z ^&
all
149
The
long
[and] the short
JgJ
Vzt^a;z 937,
7^
jsiang 790, [hsimig) mu-
j[^
^AzVz^
tually
•g
[When]
.^/zzV 358.
ibrt //zz 53,
^fe shan'
all
o
know
752, goodness
PI *X^
.C-/ZZ
206,
53, (/^z/) in its
j^
.>^ao 324,
"JT
/zza'
/fQ
^zf/z*
^^
shan' 752, goodness
Itlr
.^•2''
1047, acting as
834, {ssu) then
^
</^^' 1"^!,
^^ PI
5/za/z' 752,
p5 / 278,
not £ goodness
,siaf2g
790, {/ism fig) tually
only.
mu-
"JCg fhifig 408, {ch'uetig) are ^^o inclining.
[there
•^
.j'z'/z
^^
,shi?ig jji, {s/icfig) voice
4*3
,sia7ig 790,
^jj
./stc'o
1 1
00.
Tone [and]
254,
{hsiajig) mutually (/zo) are har-
monised.
_^
III.
{^
The high
183, {Jisia) [and] the
>--
^^
[hsing) are shaped.
The before [and]
^IJ
/.s'zWz 981, (r/z'zVvz)
-^
heu' 175, (hou) the after
*H *"
Slang
^«' 434. For 2.)
{hsiang) mutually
..9ZZZ
(Chapter
790,
826, follow.
-
ISO
LAO-TZE
S
TAO-TEH-KING.
VI.
IV.
shf 762,
M
{ssii)
2t M««^ ^^ ;r/z
)
[-Therefore
|->l*
/'
278
3^5/^aw^
)
^
the
holy
y^ jdn
j^
^^o
'ch'u 94, dwells in
3J|^ww
doing
i^«7i7, not 'j'zw 1 1 13,
he owns.
^z^y/z
He
acts
fjj]
;r/i 719, (^rr)
and
>f\
53. (^^«) in his
.<^>^z
>j^
He
and
^
1059, not-
^^ jvei 1047,
^
man
286, (y^w)
{sheng-)
produces
719, {err)
|]]J
(5>^rw^)
773,
742
1047,
not
.i^« 717, 5/zz"
761,
(J5z/)
he claims
o
^^o
shr
JiX
Mng
764, {ssu) business.
-
—
;0
{Jisifig)
He
practises
y\\ ^fu
g
207,
717, not-
J^ -
,<:/^'^V;^
77, {ch'eng)
he accomplishes
.
[j^ Irh 719, (^rr) and
,yen 1083, saying ''^'^^'
Ijj ,>^««^ 460, Merit
53. [tzu) in his
^ ^5
x/"
153. not
'^''^" ^^'^>
^^ dwells.
'^SC ^^^^o' 372, education. VII.
^
zt^-aw'
^0^ 'I'p
1040,
The
ten thou-
sand
lljL^
zi'uh 1065, things /.9o/z
1005, arise
^^
^fu
*[S
.^^'^'
\^
,fu 717, not
142,
Forasmuch
1049. just [as]
TRANSLITERATION.
^
tV
879. III.
—
,sayi 723,
^^
jchang
•
^ \Z,
g
,ngan
Chapter
>
Keeping
620, ,
.
at rest
^^ -^%
Jit'e/t
741,
{hsayig) exalting
{hsien)
197,
^^
chien' 385, seeing
"pj" 'k'o 425,
which
[that
is]
able
Not
shang' skang'
^
j,, ^^^^ Not
,
597- the people.
,;«^,^
.is« 717,
g£.
^,...
'^^
'shi'j6i, {ssii) causes
)j\
^sz'w
/f\
,/// 717,
the
worthy
^^^g_ ^^^ ^^.^.^^ ^^^j^^^
8c6, {hsi?i) the heart
not
huan' 570, to be disturbed
'5/«*76i, (55^^) causes
Bi ^mm
IV.
597, people
]7fN
Jii 717. not
t^
^chang
"*'^-
J^ shV
29, {tseng) to late.
emu-
/JN
,^z/ 717,
^^
kzveV
I3i
''^'^'^
Not
484,
^^'^'
'^
J[^
S5 ^^
"•
J^
prizmg
762, (^sz^)
i
Therefore
^78
shang'
773,
(5//r«^)
/f/z,
286,
j-iyi
^
fhi
j'^.
<:;i/'
O/z) man
53, {tzu) of
^^® difficult
-^
fhi
(/'£•)
872,
59, {chih) the
53,
of
^^
hzvo 256, treasures
Icp
's/n j6i, (ssi/)
p^
causes
jHl =*^
/zrt
227,
(/z5/V)
c/zV 342,
empties
their
hearts, >jj\ ,s/w 806, {Jisiyi) o
shih 769, [and]
^w/« 597, people
Jal
ch'i 342, their
./« 717, not
Rg
/ao' 868,
commit
theft.
IhI 3.)
stomachs, [the inner the soul] 295, (y«o) he weakens ;
M^ 70 (Chapter
fills
^//^ 151, '
o
1047, to
[the peopie's]
]^
^tct'/
govern
ment
to obtain
Jf^ (/^//)
the
holy
o
^H
^ j^ ^
3.
22,
;^ ^^ *^J "f^
151
/?
t:/{V
342, their
lao-tze's tao-teh-king.
152
j^i-^
chV
5S
J^^^'ioi^^g
t^^
1^
1^
6i, {chih) desire [but]
^It
^tt^z/
fh'i 342, their
y^
^fu 717, not
kuh
454, bones.
j'rj
<:/^z'
ch'ang 740, Always
^
it' 879,
E9
5^" 836,
..S,
fhang 22,
'5//Z
761,
^ ^wm SHE
fijj tseh^ 956, {ts&)
366. strengthens
(.S5z^)
he causes
597, people
.zf w 10159,
1138, to be desirous.
o
-f^
1059, there
59, ((t/z/^)
is
nothing
governed.
Chapter
4.
not
^n M^' 53. {chih) to know, %£ ^zt/« 1059, not ^^J^y^'
then
'sZtz
761, {ssu)
•^^ J'u
142, those
He
causes
Not having
fltv
^te/w 1059,
W»
^jyw^w 1133, source.
^^
/«o' 867,
}tfl
fh'ung
nn
"r/i 719, ((?rr)
Reason i^t'sung) [is]
109,
empty,
4?ri
^^ 7f\
.^'^^'
53' {chiJi)
V/z<?
38,
knowing
ones
'-feaw
jS
^zt//z 1 047,
312, to dare
qfj. y.? 1079,
to act,
(jf'/^)
j7/?z^'
^
<^'^«'
^^
/zjx'<3,
/p
,^z^ 719,
fflfib
^zfz/
1047,
indeed.
^3
[When] he does
1059, not-
it
(^'-??<)
259, apparently
^j'z^^/z
11
1
doing
Profound
13 1,
^37'
it
^a
z*^'«w,
W^ zuuh^ 3-4.)
exhausted.
06,
Oh
•^~
(Chapters
not
224, (/z^O
lU.
'
[it is]
(•^•^^^)
1040,
V/
j^ ^zt'^V 1047,
employing
in
149,
53.
^^o .J7>?^
:^ //z^ ^S, zvdi
1
p
,/w 717 not
^T
^
and
!
resembles
the ten thou-
sand 1065,
[it
(jx-z^)
things
)
TRANSLITERATION.
^^ f^i 53.
{tzic),
^^ fsu7ig
102 1,
shui'j'Sti,
of
/s'o'
1004, It blunts
,<"/i'z'
342, its [own]
'n',
.
^^jui'
j^
^chi .^'^^^ 53, 53.
•^
7J•^'
1030
*^
// 880,
j^
.c/iz
^^
129, (y^w) fetters.
o
T^n
.irZtV
'If'
-^
254, It harmonises
[own]
342, its
Jzzvang 478, fling 933,
•^
^
"H'^
,<:/zV
to
It
be
It identifies it-
342, its
^ '
•
j-t
/z"
879
,c4y«
Chapter
1060,
5.
22,
light.
self
_
[hsia7ig)
799, {hsien) antecedent.
'
•^^ fhang
Q
IpI
[it is].
[own]
jch'i 342, its
/'fz*^^
792,
son
53, [tzu]
•Ay^ 5zVw
£^ J'an
(/^z^)
God's
302, sharpness.
fhi'e 359, It unravels
"^^
(z^?;^)
seems
o Ifii^
)
whose the ancestor.
{ch2i7tg)
sia?ig'
H^
_
153
with
J^ Y^
/z« 227, Emptiness's yi^-^i^^ 1 149.
function.
[own] I.
K&
ch'ati 20, {chin) dust.
^P
/'zV« 897,
-tjh
//'
^F\
,i^" 717. 3.re
Heaven
879, [and] earth
III.
3^ /saw' •^
12, It is
y^/I79,
TJj s^"
(/^5/)
837, [ssii]
y^joh,
tranquil
X-* ^y^w 287, (y^w) humane.
Oh! it
not
PJ V
seems
•jMy
296, (>') like
278,
They regard
zf«w' 1040,
the ten thou-
sand
IP*^
/tX. ts'u7i 1020, to remain.
^^1
tc'w/z,
1065, {zuu) things
o
^5* tvu 7j\ tQI
1060,
.i^« 717.
'^'^'^^
53'
f^
I
^^l /s'u
not
^^^'-^^^^
jtrV 1047, as
know
Jtl (Chapters
4-5.)
91, grass-
'>^^« 329,
{kou) dogs.
lao-tze's tao-teh-king.
154
Spu
s7ia72§-' 773,
•V
.y«'^ 286, (yVw)
^^
i^u 717.
[sheng)
The
^\
./« 717, not
J^o
^ch'ii
gjj /ww^'
man
moves
932, It
and
^J[ >«
1
more and more
126,
,/«« 287, (7W?) humane.
*
|!
not
collapses.
it
V/i 719, {err)
fllj is
458,
o
J^^ V
He
278,
|T|
cli'uJi^
^^
/o 909
98 issues.
regards \
A
\
^^^^
"jg '/a/ 707, the hundred
g
^>'^« 1083
gossip
)
sing' 810 (/i5zV/^) families.
^(^'s/iu 777,
^
zvei 1047. as
^^
ts'u 91, grass-
4SI
^<?z^
^^<:/i'zVm^ 420,
^
'htX Jil 267, likely
^^' shell
Heaven
342,
^
^
it
.:^fi.
viy
^ ^^ -^
3'z^' 1 1 12, is
/o
1 1
17. (>'o)
2^ yzz^ 224,
a bellows
ml
^
)
,chu7ig
{tsung)
105,
he the
middle [path]
^2"
879.
Chapter
lnh^ 562,
(chang 22,
227, (/z5«) [It is]
V/^ 719, [err) and
'I^ empty
ch'ung 77 The completion siang' 792 of form.
'/b«
453,
The
valley-
s?ian 737, (s/ien) spirit
^ (Chapters
5-6.)
6.
J
indeed.
IV.
^^ //^
^
) >-
vo/^
unto
like
915.
will
[between]
jfl] /:7nen 381, the space,
J^ fh'i
{5/;oz/)
keep
o
879, [and] earth
licL <^^^^ 53' {^^^) of
755,
.
rp /z'
exhausted
^f\,:pu 717, Not
329, {koii) dogs.
f'icn 897,
is
o
III.
^^
frequently
(5^/)
./// 717,
not
TRANSLITERATION.
5^u '^ gw
'sz'
836, {ssu) dies.
shr
^^•'
a^ J^
This
762, {ssii)
t^//' 1054, is called y^wtv/ 231, {hsue7i)t'he
.>^
155
879.
Z^'///,
mys-
Chapter
987
-^^ fhayig
7.
22,
terious
^^
'fin 697,
woman.
^
/'«o 869,
3t
J^i^ang 478, radiancy.
^^
/'zWz 897,
;^
Sh'ang
Dimming
II.
y .
///V^w 231, {hsilen)
J
Ij^
'/'/;/
^
'c/iz
Pql
697,
woman
53 {tzu) of
^wa«
i[]^ /z
'
Heaven
27, is eternal,
879, earth
576, [men) the gate,
j^
5/zz"'
gg
z^y^V 1054, is called
^
/'zVw 897, [of J
^ ^
I.
The mys-
terious
^^ ^chiu 413,
762, {ssii) this
ti' 879,
heaven
[and] earth
.kan 317,
q
^
is
^^
/'zV« 897,
^
tr
yf^
su' 817,
Heaven
879, [and] earth (/^5^^c>)
J[^ V278, (>^ew)
§§
^
^ ^
the reason
fwhy
,«««^
616,
•g^ ^ch'ang -''^^^'^
\
the root.
III.
Jw
lasting.
<
(wfw^) [they] are able to be
27, eternal
593. Continually,
V5'/V974,
H^
(c/izV/z)
and
rnicn 593, continually
joh^ 296,
(y^)
it
^(
,r/^//^
^^
che
/5'w;z 1020, to remain.
^
>'«^?^-'
^
<c/ie
xj\
</'^ 1^1,
1149. (yV/«^) In us-
ing 53, (/^«)
38, that
o
1^
V
J^
.c/tV 342,
278, is
because
(
they
it
,)^ ipu
f//7/v
413, lasting
seems
[there
is]
402, effort.
no
g 1^
'
(Cliapters 6-7.)
717, [do] not
tsz'' 103
1,
..s/^'<^;/^
742,
(/2-/^)
themselves
(.v/fcV^/-)
live
LAO TZE's TAO-TEH-KING.
156
the reason.
M^
^waw^ 616 («^w^) [They]
^
ku' 434, that
is
can
^^
^ch'ang
»
5/;/' 762, {ssu)
li
\
Therefore
j|P 5>^««^' ^^^
y^ -^ ^^
^ nS
self-inter
ested? 1078, [Particle of interrogation.]
g^
/^z^'
S§
,wa«^ 616
^
^c/zV;?^ jj, {ch'6ng)
^Z
434,
Therefore {fieng) [he]
can
accom-
plish (ch'i
'^^'
342, his
^^^' ^^"^^^ self-interest.
man
{jeyi)
175. {hotc) puts
^ /^ ^ fhang
behind
ti'
,^7^7342, his
879,
i^a/i,
,sha?i 735, {s?ie?i) ;?Vz 719, [err)
person
Chapter
647,
8.
22,
and
*^ >K yQ •« ^p
,sien 799, {hsien)
^^
<r/iV342, his
^
Shan
nU
>^'
J.
not
{ssu)
835,
o
Jli,
the
is
holy
,ya« 286, /z^//'
{5/z^w^)
773,
,5^'
S£n ^ye ^JP
27, eternally
^4^ ,shang 742, {sheng)
zvu 1059,
.5//a?e 735, {s7ie7i) [his]
^
per-
son
'Jt
comes
281,
>'^7^,
^^''^.^
Easy by
809, nature.
to
the front.
zvaV
1037,
[He] rejects
J-^
5/ia«' 752, goodness
(^/zi-w)
735,
'shang 741, Superior
719. (^^^)
person
and
^
yo/z,
y\^
'shui'jSi, water.
296
[ji)
resembles
o 735, j^ /^ /^V^;/ 1020, ,s7ia?i
(5/^d'«) [his]
per-
preserved,
is
o
^p
.^t-'i
jy
V278, because
'^
1^6, Is
,c/^V 342,
he
it
not
Water
^f^
'shut 781,
^^
sJian' 752, well (in a
,-*
son
^z'
^
zi/«;/'
B^
zvuh, 1065, things,
(Chapters
7-8.)
good
^^^^
rc»l /plj
521, benefits
1040,
the ten thou
TRANSLITERATION. j]jT
Irh
/]>
,/z^ 717,
"g*
719, {err) yet
^H* fhdng ^)
not
29,
157 words
^yeyi 1083, In
^^ shan 752, chooses j^ «V 807, {hsni) faith. it
{tseng)
quar-
it
o
rels.
j^MT
ching' 76, {chen) In govern-
^^
5/jaw' 752,
^|A
<:/zz"
ment V/i'z< 94, It
chung'
A
dwells in
108, {tsiing) all
53,
(/2-z/)
kit'
,<:/z/
^yii 1
1
it
chooses
1MJ\ iung' g^2, In its
5g:
434, Therefore 333,
it
sha}i' 752,
HSC
approaches
In business
riang 616, (neng) ability
which
1063, is loathed.
zf?/'
59, order.
^//a;/ 752,
their
su' 817, {hsuo) place
chooses
5/zz' 764, {ssi'i)
^yaw 286, (yV^O the people
fhi
it
"•
it
movements
chooses
759, (ssz^) time.
^/iz '
[rhythm]
18, to
tao' 867,
Reason.
^^ ^^^
142,
Forasmuch
III.
^c/i« 437,
For a dwelling
shan'' 752,
tr 879, the
it
[level]
it
1
/]N
,_^z^
-aa^
fhang
For a heart
CnT
-^z^'
chooses
^/aw 287,
it
717, not it
quar-
434. therefore
7t7^ 1059,
%
yiu
chooses
{je7i)
29, {tseng)
5ll£
125 In generosity
shan'j^2,
10491 just as
ground.
yueyi' 1131, the eddies.
.^«
.'^^'^'
chooses
'sin 806, {kst'n)
shan' 752,
I'm
humane-
ness.
(Chapter
8.)
mo,
not it is
rebuked.
158
lao-tze's tao-teh-king.
•^
ti' 879,
y(j
'kiu 413,
agtt
^^^
^
Chang
jjjxj
22,
J
>'?<«' 1 144,
An
.2
Chapter
I
9.
exercise in
276, placidity.
^^
^jzw^
J^o ^\
fan^^ 860, the
^^
moh^
^
.'^>^«'
«^>^«
5P
.y^ 297, likely
^^
.<:/fV342, its
[^o
V
g
106, filling
53 {tzu)
^W
Fj^ Irh
not
\\J^ 'chzv'ai 112,
1^^
g
{neyig)
148, [If]
wealthy
[and] exalted
i^
,^z< 717, is
X\i
'k'o 425,
»^
ch'ang
^S
'/ao 664, to be kept.
/55^" 1 03
1,
3^
342, their
,kung
^^
not
3^
able
ac complish,
77, {ch'eyig) to
mitig 600, fame swz" 828, to complete,
^^ .sJiatij^^,
long
*^
misfortune.
460, Merit
^J^ ch'ing
it,
{ssu) they themselves
bring about
^yo ^/zzm' 415,
sharpening
.cht 53, (/^2^)
jchiao 368, haughty
Jul fh'i
Handling
^
^V^2
'
(sken) [and]
person
926, to retire,
o
^P
/'zV/z
^
<<^>'"'53,
897, [is]
heaven
II.
'^
fhin
^C
yuh,
398, [If] gold 1 1 38,
can
719, ((?rr) but
Jg / 277,
[rh Jig, {err) and
27,
it
it,
278, being stopped?
%^ y^^z' 302,
nobody
603,
^^ kzvir 484 53. (^^2^) is
hall,
and
^
\f\}
^
•yj* 's/zf?^ 755, {hsoii) protect
/r>^ 719, (^r^)
^pu 717,
fill
Holding
(c/iz>^)
jlQ
1
ff^an 575
^1^ nang6i6,
I.
^chH, 64,
'
*^
[and] jewel
o (Chapter
9.)
(^^?^)of,
lao' 867, the way.
hi.s
.
TRANSLITERATION.
^
^2"
879
«-!-• s/iz7i^
7an
768
Chapter
10.
159 502, intuition,
||g ^^^^ g^g
^^^^^^^^
^^^ ^^^
JftV .^^^ 1059. without
HE
na?2^ 616,
^
be done.
By
V^saz 941,
^
What can
^zvez 1047,
^yitiff 1 107,
P^/'o/^
711,
•fcfit
—^
Hb
by embracing
^g /zaw^ 6r6,
(w<?w^)
In loving
wz« <:/^'^7^
597, the people, 59, in
ruling
gXJ kzvoh^ 491, the country,
the animal
1095, unity
:V2,
^^ «^«f 619,
y^^
by disciplining
spirit,
JQ /ao' 665,
(/^z5) faults.
^
sustaining
{t'o)
j![^ /^'^ 1033.
one can
x^^^'^<^
616, [nen^) one can practise
4in: 7»Hv
,^"
/m)
u^et 1047, action.
1059, non-
o
3Hh^zt/M 1059, without
in.
^
/'/Wz 897,
P5
^"^"^ 576, {me?i) gate
^^
,>^'a/ 308,
1^
hoh^ 218, [and] closing
^5o ,y^M 294, (yo?^) tenderness,
Hti
pan^6i6, [nen^) one can
Bj^ ,«aw^ 616,
j^
Ji 517, disintegration. ,^/^zi/^w
^ ^
116.
{c7iua7i)
By
The Heaven's
concentrating
yt_^
chT <:/^z"
348, the vital force,
by inducing
58,
(«^?z^)
one can
zt/t'z
opening
1047, act
be ,ytnff
1
105,
an infant
J[fg
/5^'
1033,
o
J^ >>^ 720,
^ ^wm^
{err) child.
P ^z7i, 1^
1^
902,
By
[
washing, |7LJ
j:h'u 92,
'^ Jiiien
^^
[like]
a
599, Bright,
/o//, 706, (/az") white,
^^"
836,
^«/z^
840, penetrating
^
by cleaning,
(^'^^0
mother-bird
j^
(ssii)
the four [quarters]
o
by p found
231, [fisiien)
(Chapter
^^ 10.)
,wa«^^ 616, («d-«^) one can
be
lao-tze's tao-teh-king.
i6o
^llt zvu 1059, not-
in
,chi 53,
^
knowing.
ti'
879,
4^ sJiih, 768, •"•** J'^Vi,
IV,
^b
.5/eaw^ 742, (s//^«^) Quick-
•^
Chapter
11.
1095.
«
ening
J^ PI
.c/zz
53, [tzii]
them
98, {Jisii) feeding
53, [tzu)
ffl
yimg'
'^
^san 723, Three
-4^
s/«',
1
149, the use.
them,
*P*
,£-/fz
^U
^sha7ig 742, (5^^?^) he pro-
*^
Of non-existence
jvti 1059,
|ffi£
<:/i'z//i
duces
rm
'r/z
/T\
,/z< 717,
/Q^
'3/2
719, {err)
w
1 1
and
mB. ^fu
not
rih
owns.
13,
768, [times] ten
spokes
151,
>^z/w^' 464, unite
o
He
acts
•—•jz'
1095, in one
719, (^rr)
and
J^
454' nave.
j^
zt'^V 1047,
,f]^
^'r/f
^
*A\ ^pu 717, not
*[^
761
5/z/'
(ssz';^)
claims.
'-^^^
/a72g 857. Through
Ji ,^/zV 342,
its
o
^^
ch'a7ig- 27,
tm
'r//
y^
He
^ini .^^^ io59> void,
raises
o
719, (^rr)
t sen
s/iz" 762, (55Z/)
rn
This
,^H
zf«' 1054,
1^^
/zwfw 231 {hsu€7i) profound
f^
/^/z,
871
,
1 1
13,
there
is
)
the wheel's
"^ fhi
g^i, rules.
is
yiu
^ch'e'ig, {c/iii)
not
^;pu 717,
'
y^
and
53. (^^«)
:vz/w^'
1
)
149. utihty.
called \^yc}i 1085,
{te) virtue.
(Chapters
lo-ii.)
By kneading
TRANSLITERATION,
jy V 278,
l6l
thereby IV.
y^ ^ivei 1047,
is
made
T^^f^h'i' 349. the vessel.
/«'^^ 857, Through
gj
^^,^-^'2342,
^
4JZ/ 434, iifc
^ ^^ ^
1059, void,
)^ >zw
>/// II 13,
^
\ existence's
,
<^>^z
53. {tzu)
)
its
j^, ^zt^/^
Therefore,
II 13, there is
V278.
thi
^
,zf/2 1047,
^fj
/z"
3ffi '*•*
^^^'" ^°59,
^
.Chi SI. (/^i2))^^^stence's
being
521, profitable
§^^^^'^'349 the vessel's .^^«' 53.
J^
^
{tzu)
:>7^//^' 1 149, utility.
IJJ[
^
III.
gp ^50, ~^ 1^
1006, {tsao)
By
cutting
out
hit' 225,
) (
r- ^ [isj
non-
V 278 thus x^^V 1047. being
n.g^ useful
F-fJ jv^;;^^'
'o
doors
|{^>z?^iii4, [and] windows,
/r
IM V 278,
J^
J^
,zt//z
5/^/7;^
770, a
fang
857,
768,
Chapter 12 '''''^'
721
room.
jp^ fhang-
o
^ ^ ^
s/^^7^^
made
1059, is
.
^g
879,
thereby
.^
.c/^V 342, its
fe^ ,zt/M
22,
Through 'y^z'^w :^'^^/^,
385, Abstaining 1
from
139,
desire.
1059, void I.
/j^
'yiu II 13, there is
^^q
shih^ 770,
^
^
^
fth e room's .^/^^'
53. (/-^^)
^^yung"
1
)
1060,
^
^<'/^
727. colors
'*^
//>7^^'
J\^ Jan
149, utility.
(Chapter
The
.z<7z<
j5^
11-12.)
546, 286,
five
make (y,?//)
the
human
lao-tze's tao-teh-king.
l62
S
H^
mull, 607, eye
"s mayig
The
1060,
,zt/z^
•^y
,:yz>z 1 1 00,
*^*
/z>?^' 546,
yi
^
five
^
The
614,
-iQ J^Lteh, 872,
609, blind.
o
jn^
nan
ing jtr/zz'
53, {tzii) of
^^
/zzfo'
make
«^*
/z«^' 546,
jfV
./avz 286, {jen) the
human
256, treasures
S*
"rh 720, (^rr) ear
^T /"'^i^ 207,
^g
lu7ig 568, deaf.
)UH ^fctng
g^ zf/z' '^^ /?«^ )V
r]|
'^Vw 331,
^crA'z
M/zWz
{1isi7ig)
human conduct
checked.
133,
^^^
make
(ife'oz/)
human
P.]
mouth
80,
^ ""'""I
holy
A ^5^
^tt'fV
hW
{cheng) over-
773, {sheng) the
^ya/2 286, (yVw),
'^
Therefore
278,
pj? shd?ig'
787, blunt.
64, Horse-racing,
MS 'chdng v^
makes
five
^/aw 286, (7V«) the
?|^ shzuang
SA
The
1053. tastes 546,
in the obtain-
(/^)
notes
^ya;z 286, {je7i) the
Jjf^ .zt'M 1060,
difficulty
/^z^/z,
man
1047, attends to 151, the inner [the soul]
^
^^u 717, not
^^
,J^^V 1047,
riding,
898, [and] field-
H
iJ^/zV/z, 532 hunting
wz^/z, 607, to
/zVz^'
546,
j/l
Jan
286, U<^n) the
)l\
,sin 806. (/zszVz) heart
"Xkr ku' 434, Therefore
make
human
445. be dismisses :^ i^ 'fi 674. the latter, '<^^^'i^
^
X;8i fah, 121, turn Jj^^;fezt/'a«^ 479.
the eye [the
visible, the outer].
o
^*
he attends
mad.
jl"h
(Chapter
12.)
'^^'«
/^'^'
loio-
(^^^'^O
^e takes
1034 (^^«) the former
f
TRANSLITERATION.
163
V/z'w^/^
^ -J-
—*
^
t^^
^zf fV 1047,
Chapter
.f/^a/^^ 22,
/^^a' 183,
(/i^m) lowly.
872
^.<^>^«
53. (^^?^) of
(/^O
Loathing
Favor
(i'^z^?/^)
y^
s/iz7i,
^
.<^^"*53. (^^z^)
The
yb/z, 296, {Jl)
4^o .^^"V 403.
J^ ^«'
are like
5/i/"
403, fear.
g^
Esteem
296,
762,
of
"^joh,
296 (y^)
M«^
(.9.SZ/)
^
(^5?^/?^) [that]
299, [and] disgrace
Jio 21 s,
61^
tt/eV 1054, is
"gf
'ch'uf2g
^
'«^^.
^y.5//,
229,
are like
HI.
^
What
no,
(7-^?')
.t/z2>/^ 403, fear.
II.
"^
This
means
no,
^j'o/i, 296,
735, (^/z^?^) the body,
like
favor
^^juh^
like,
it
fear.
|—
hzvan' 248, anxiety
losing
(y^') is
tf/z- 1054,
-gJ^ chu7ig
839, great
like
is
,^/««^ 403, fear. 769,
obtaining
it
j^
y^joh^
484,
The
.•i^fte/i,
juh^ 299, [and] disgrace
4M^ kwei'
J^o
Favor
renders
T^j'o/i, 296 (yc)
V/^V 65, shame.
,<r/iz>z^
=§•
J»
13.
,san 723,
ch'ung no,
^
{tsn7ig)
shih^ 768,
Jgl :v^w' 1089,
^>
no,
879.
meant by (/5'z/7;^)
favor
[and] disgrace
296, {jc) are like
Jio 215,
What
gj^ zwV 1054,
is
_^
/izt'ci
I/C
^^' 839, great
JL^ hzvan"
meant by
484, esteeming
248, anxiety
:#:
,c7m7g 403, fear?
'tJ-Z^''^ 296 {jc) as like
(Chapter
13.)
:
164
lao-tze's tao-teh-king.
^^ ^shayi 735, ^^ 2VII 1060,
{s?ie7i)
^
one's
person
zi'ei
J^
I
1047,
•jr ^m'
rjC
^«' 839, great
o ^ij
^\
^^^'«'^' 248,
iWj
'
^
anxiety
\^
'che 38, that
jvh .^u zfw
1047,
1060, I
empire S
the one,
tseh^ 956, then ''^'^^
425. [te]
is
able
V 278, thereby
/
^j§r
'jyzw 1 1 13,
^E»
,s/^a?^
^^^
)
183, (/.^m)
^^ chi' 339, to be trusted y^ fieri 897, with
that
is
897.
^^ V^^ 38,
have
'jz« 113,
when administrating,
^ AW. /q'
735, (s/zew) [his own]
.s/^t':?;/
j>
have
-^z«' 183, (ksz'a)
l"
the empire.
o 735, {sJien) a body.
o
^»
<:/^^7^^
y^
^t£/?<
1060, I
^ffi
^tt/z<
1059,
When
394,
have no
•^ ,5M^z 735, Q S* 1060, ^tfz^
«^
jy
V
hwan'
278, as
^tffV 1047, administers
have
what
248, anxiety? :
[AnNone!]
434, Therefore
Who
55AWz897.
)
"]r/«a'i83. (/.sm)
i"^"^P^^«
^^o VZr/ 38, ^Ij
IV.
^zf^z** 384,
Who lovingly
,shan 735, (5/z^«) [his own] ^^ body To
swer
gj^ ^w*
619,
body,
I
"^
jpj^
ngaV
J^ 'jVZM 1 1 13,
"(Bf /io 215,
^^
(5>^^w)
^^
PJ
esteems
jyl V278, as
JW
13.)
the one,
tseh^ 956, then '>^'o
425, [he] is able
V278, thereby
^--]j ^'o//,
(Chapter
the
915, to
be entrusted
;
TRANSLITERATION.
3Sa.«897.
with the
)
165
Jfl| /o//, 706,
If
^"^P^^^-
/ua' 183, i/isza)
)
^
[When]
(/'««;/)
grasping
''_j
,chi 53, (^^^<)
it
.^> ,/« 717, not
^/r "y*
'{a /fyj-.
879,
s/n7i,
76 [>
f[C|
cAs,
Chapter
14.
5^" 836,
fhayig
^
^5aw' 945, Praising
_^
yizVd'//
Q
j7/^/^, 1 1 30,
— "^
'^shr
763,
looking
-
/^
.^^"' 53.
/[>
.i^w 717,
^^o
chien' 385,
^^
jni7ig 600
^ 2^o
S§
{tsic) at it
not it is
^z'
called
is
/s'^' 1034, (s5^5)
These
^san 723, three V/z/ 38, things
M^
,^z^ 717,
not
Pj
'k'o 425,
can be
^
chr
subjected
«^
c/^'^7^^
FtX
seized,
^t^^V 1050, incorporeal.
^g*
tH
J
it
It is called
58,
396, to scrutiny.
'^^^^'^34-
Therefore (7//^;?) they are mingled together
'hivzin 269,
276, colorless.
PJt IrJi 719, (rrr) and /'z>^^ 906,
/^
^>
^-pu 717,
[When]
53. {tzu) to
^Zfa«
1
1 1
j^
—*
it
zuet 1047, jyz/z,
30,
form
1095, a unity. III.
{zuen)
04 1,
,w/;/^ 600,
yxieh^
listen-
not
e\ ^
seen.
It is
30,
>'^^(?/^, 1 1
<<^'''"'
^^o
[When]
(55/^)
(/'t')
7ni)2g 600,
jj;|^
231, the profound.
872,
::2^
f]^
22,
/<?/i.
it
is
heard.
^
,c?i'i
342, Its
p^ 'sha?ig j^i, surface
1
It is
called
)
/^/ 176, (7/5/) soundless.
/p
./^^ 717. is
HW
'chiao 369, clear
(Chapters 13-14.)
not
i66
•^ Y
lao-tze's tao-teh-king.
fhH
342, its
{hsia)
Ilia: 183,
yy* ^fu
H^t ^^^'
not
is
717,
bottom
586, obscure.
^qg shang
772, {she7ig)
Con-
tinuously
y^
shang
•^
/«i79,
-^
,^M 717, not
772, {s7i€72g) [and]
continuously
Pj
^^
(/^^z)
'^'o 425,
it
can be
jniyig 600, named.
"f^/u/i, 151,
^^
Oh!
-fez£///,
It
reverts
480, [and] returns
^
.JW
9Bh
^zvu 1059, non-
i^
1 1 18,
wuk^
to
1065, existence.
o
^^
s/n" 762, (S5z^) This
gS
zve'z'
^ ^ ^^
.zt^w
1054,
is
called
1059,
of non-
ckzvang' 114 r
form
chzoa?2g' 114, the form
3JS ^^"
^°59.
1
TRANSLITERATION.
'ptlj
yU'
'^
,chui 398, the present
^ 4=] o \/}^
.<^>^^
>zw
[the sage] governs
1 1 27,
day
53. {i2iA of, 1 1 13,
'cM 2,^,
4
1M ,Jj^
existence,
^
the ones
^°5°' [^^s^e] subtle,
'^^'^'^
wmo* hiieti
y^
V278, [and] thus
167
592, spiritual,
23 1, (/^5«f«) profound
/'z^?7^ 932,
[and] penetrat-
o
^n
knows
.^^""53. ('^/«7z) [he]
"jQ 'ku
432, of the olden time
^
'5/«*
5^
5/22'
g^
zf//' 1054, is called
J2
^^^' 867, Reason's
f^
'chi 337, thread.
{ssu)
761,
«
|g
~p
/2'
762, {ssii)
^^ jp
^
{shen) Their profundity
736,
^^ ,^u 717,
not
the beginning.
ignr 'k'o 425, could
This
^g shih^
•
^
142.
J^^
)
^
f^
jvei 1049,
y[\
.i>u 717, not
Since
)
879, "pj" 'k'o 425, they
s/iz7i
15.
ggu
5/zz7z,
770, understood,
o '^^^'
g5[
ichang 22, tAzVw 199, {hsien) Reveal^^7^.
can be
768,
7VU 1060,
871, ers of virtue. I.
^
.Chi 53. (/^^^) f
^£
5/^««' 752,
jSj '"
^z£///
-p* shV
be
770, understood.
;;^
Chapter •rf
ing.
^^,shd7i
^'"^^
[who] well
1047, [were entitled] to be 762, (5s?/) masters
434. therefore
5§
ch'iang 366,
I
^^
zvei 1047, to
make
^ ^
.chi 53,
^yiaig
J^
><!
>^
/«*i79.
"^joh^
"
£^
1
(/^/^)
try
them
146, intelligible.
1
125,
Cautious!
(7^5/)
Oh!
296, (>') [they were] like
/w/?^ 931, in winter
(Chapters 14-15.)
1
68
LAO-TZE*S TAO-TEH-KING.
\^
sheh^ 750, {she) wading
iRg
f oh, yio,
{fu) unseasoned wood, 480, Empty!
o ^chzv'en
JJl
119,
o
5n§
-^ ^j^ l^'
no
1^o
1^ '^**
^i
.J'/?/
^^ •^ Pg"
1112, Reluctant
//« 541, neighbors. 1088, («2V;z)
'ye7i
>"i79,
JgL
.^-^^V
(/z5z)
Oh! were
342, they
j'oh, 296,
(y^) like
453, a valley.
342, they
,r/i'/'
^^
hzvim
^
hi 179,
I^.
Reserved
.<^^^'^"
268,
Obscure!
Oh!
(Asz')
342. they
were
^^ yo/^, 296, ije) like 83, {tsd) disturbed ^^ water.
hi ijg, {hsi) oh!
c/zo//,
were
296, {je) like
^
429, guests.
y^'o//,
hzc'an' 249, Elusive!
s-^«>^, 780. (5z/)
Who
fiy ^nang 616, {fieng) can
Oh!
J^ ^•^
yo/i, 296, (y^) like
J^
V 278, by
gS
i'^m^' 994, {ching) quieting
ye/ 179,
(//5Z-)
53,
(i'^z';^)
which
fsia7ig 967, [chiayig] is ^°^°^ 5//z7^,
s^
^tun 927, Simple!
hi
179, (7^5/)
,c?i'i
342, they
83, (/50) the dis-
<^>''!0>'e,
turbed
^
.<^>^«
w^
^5zV
^
/5V«^995,
^[t
.9/1?^//,
767, to melt.
J^g
y^
•^
.^^ kuh,
836, [ssu) in the four [quarters]
-s^"
,<:/ez
•^
kzvatig-'
o
rf<^
•^
b^
yf^
zvei' 1054, fearing
.P'^^S' 698, ice
^u
!
296, (y(s) like
j'oJi^
7^
trro
a
Oh!
/zz'iyg, //5/)
"^^ joh, i^»
{c?i'uan) river.
Oh!
ti^
were
i^
j'oh, 296, (y<?) like
J[^ (Chapter
15.)
53. (^^«^)
it
819, (/i5w) gradually
nang
(^/e'zw^) purify?
780, {sn)
Who
616, {7ieng) can
^ngayi 620, the quiet
V
278.
by
TRANSLITERATION.
^Ij tung' #21
169
moving
932,
them
.^^"'53' (^~")
-|- 5/z?7i, 'y^
^P
sii
(/!5/V)
819,
^shang
768,
gradually
Chapter 16
742, {shc?ig) bring to life..
^'^^
J^
Ink, 562, (cliayig 52,
^2£w, 480, Returning
'f^ '^ao 664,
Who
jrp
{i~^i) this
/s'^'
3^o ^ao' y/f>
1034 867,
keeps
^ka7i 317, to the root.
jFw
,/« 717, does not
^^y^j'w/z,
1 1
,/e«
227, {hsii) vacuity's
"^^^chih^ 393, summit. o
wish
39, (j'«)
Attain to
Sfir^r/f/' 58,
Reason
-
^^^yi'ng
^
^^ ./^^
106, to
1
142.
be
i^
^/-^zV' "*^
)
V
i[>g^w/^V 1049,
Since
^^ tuh,
)
Keep
755, [sJiou)
's/^^?<
filled.
994.
{^/">z<^)
tran-
quility's
921, essence.
o "iS* zfa«'
'^,:P?i7^7> not
J^ ^ying
^fc|
106, filled
1
o
nang
676, to
,^?^ 717,
^1^ .«w tfi:
i^
{neng) he
is
able
t^^ ^z"* o ^ /f\
616,
'f'fe
2±C
grow old
[and need] not
806, {hsiti)
ch'ing
The
1065, things
ze/w/t,
700, altogether
1005, arise.
^-^cj/z^
zazc 1060, I
IM V 278,
thereby
fizuan 474, recognise
newly
77, {chetig)
ten thou
sand
^:fc^m^'
drAr ^«' 434, therefore
pfe "•^
1040,
F^3
be fash-
,<r/f'/'
342, their
^/"//^
151, returning.
ioned.
Jfg o
(Chapters
Now
^^
,/'z^
142,
^OT
<x^z<,
1065, (zt'w) things
15-16.
170
LAO-TZE*S TAO-TEH-KING.
^S
^yun
1
142,
^S
^yiin
1
142, in
bloom bloom
[When] not
^\
,/?<;
717,
^n
.^>^Z2
53. {chih)
one knows
o
^&: koh^ -j^ ^fu
426, each
^^ ch'ang 740, ^S tvang 1045,
one
151, reverts
g^
kzuez^ 480, [and] returns
^.
.^/-tV
>^
,kan 317,
Tp /"^oA,
disorder
1005, arises,
Y\ Mung
342, to its
the eternal,
{shiung) [which is] evil!
213,
(>^^«) root. III.
5fP
II.
1^^
kivii, 480,
The
returning
^R .>^a« 317, (-^^w) to the root "Q 3'M^/^, 1130, called
.
--
is
|^
.'^'^«
Knowing
53.
cJi'ang 740, the eternal
;:^ ^yung
1146, [makes]
com-
prehensive
o
;^ i>'^'^^
1146,
Comprehensive
tsz?2g'
{ching)
994,
quillity.
'o
«gr
gH
tran-
s/iz' 762,
This
zffV 1054,
is
Ttf
'«az* 612,
^V
,^2<«^ 459, catholic (broad)
o ^V. Jziing
called
means
459, Catholic
returning
T^
'pp* ming' 601, to destiny.
y^
-cvang 1043, royal.
^^
tvang
601, to destiny
^7
'nai 612,
30, is called
^P
/'zVw 897, heavenly.
740, the eternal.
o "7^
,/'zVw
'fM" .y^^ 151, the
'nai 612,
means
o
-^I
^z^/z,
151,
"pn ming'
pj jz/^/z,
1 1
1^ ch'ang 7^n |!^
,^/^z*
The
53, {chih)
returning
To know
ch'ang 740, the eternal
1043,
897,
Royal
means
Heavenly
J[J 'nai 612, means
tH
Zero'
867, rational.
o j-j yuc?i^
Wj
jning
1 1
j[W tao' 867, Rational
30, is called
^<^g,
enlightenment. (Chapter
/[J 'nai 612, means 16.)
!
TRANSLITERATION.
i^^
'chiu 413, everlasting.
jg^ muh,
606, {mo)
7^ ^yil
The end
^
171
1
they praise
122,
.chi^l, {tzn) them.
o
j^
.5>^aw
/[\
,:pu 717, it is
[s/ien]
735,
V
of
the
body not
^ ^ ^ J
[Where]
.c/zV 342,
their
/5'^" 1034, (Z'^z^) next [rule]
o
y^
tat' 846, dangerous.
/^ J^
ti' 879,
T^
Chapter
^
17,
987,
[the people] fear
1054,
.<^hi 53,
(/^2^)
them.
,chH 342, [Where] their
^ /5V
5i^2^, 768,
i^ /5VA
t^/z'
1034,
(Z'^zJ)
next [rule]
^spise |-^
'
1061, [the people] de-
It'll
,cha?t^ 22,
fihi 53,
»^
^sku?t 783, Simplicity
M
gX
'^^' 434.
c/""^^.^ 155.
jg -^
5z>z'
./]\
,i^z<!
Jj^
i'^z^/z,
(z'^eif)
them.
II.
y^ /'az J^ j-*
^ ^U !/fJ
'
848,
'sha7ig
Ma:
,i^« 717,
know
'j'Zi<
II 13, the existence
/fs'^-
(s/zzVz)
[when]
faith
717, is not
1014, sufficient
^
.j^/z 1082,
/j^
'yiu
/j>
.i^z^
717, not
^
5z>z'
807, {shin) faith.
[particle of af-
^^o
firmation] 1 1
13,
one finds
not
53, (^/zz7i)
/5'z>z
r^ li^
superiors
741,
.^>^«"
(/^z:^)
S^ fih'i 342,
807,
[Under] the great
183, (/z«a) the inferi-
\^ .Chi 53 .^
of habit.
Therefore
of them.
3^zzz
1 1
12,
[How]
[Where]
their
>} /«
179. (/^5^)
1034, {Vzu) next [rule]
^
991, {chi7i) [the peopie] are attached
_^
y^u^^z
g
,3'^'^
fihi 53, {tzii)
t-o
them,
reluc-
tantly
^-t
.^/^V 342,
(Chapters 16-17.)
'
Oh!
they
484,
esteem
1083, [their] words.
172
LAO-TZE*S TAO-TEH-KING.
Tjj ^kung
^S
460, Merits
^
^c/i'zV 77- (^/z^w.^)
.^i
s//2'
^g
5z/z'
>,>».
•^<
828,
o tfj
[they] accomplish
the hun-
[and]
'i^a/ 707,
dred
sing 810, {shing) families
i*]^ fihie 358. all
^^
ztvV 1054, say
3p^
'«^c» 627,
we
righteousness.
c//z
'
[When] prudence
58,
^^
h-cvur 265, [and] wisdom
fl[j
ch'uh^ 98, appear,
[are]
/h' '^zw
1 1
we have
13,
^
/a' 839, great
^A
^^'^^ ^°55. hypocrisy.
y\ ^Q
luh^ 562, (/m)
[When]
/s'/// 991, {chhi)
the
family re-
lations
^
/52'" 1 03 1,
r»»v
x-^*^'^
(i'^zi^)
self-
285, like.
]^
,i^« 717,
^n ^^
y^^^' 254, friendly. ,j'm
1
are not
113,
we have
[the
preaching of]
^
^2"
"}-•
s/zz7z,
^l "*'
879.
hiad
(/i^mo) piety
filial
[and] paternal affection.
18.
jfl^ i)ah, 647,
fhang
193,
./.sV 1033, (/^z^)
768
Chapter
^f
[and]
280,
o
;
fr Trac
[they]
perform, 764, (ssu) deeds
r
^ '
22,
^Q •^
Jzzuo
^^
,<:/5m 351,
suh^ 822, Vulgarity's
^
^o/i' 705, palliation.
the
state
J^J Jicvun »f§l
[When]
491,
with
267, is
^f, **^y
hvcui'
}jfer
'yiii 1 1 13,
570,
its
families
confused
[and]
out
of
order.
there are
I.
M^
ta' 839,
^^
tao' 867,
l^/>V' ya'
the great
^ 'fg
Reason
fhiing
287,
we have (y^w) benevolence (Chapters
106, [tstcng) loyalty
sin' 807, (/i^m) [and] faith-
138, degenerates,
'jzw II 13,
vr~* ^ya«
^"^
[When]
17-18.)
'•
;
TRANSLITERATION.
173 Aban-
tsueh^ loii, {chiieh)
don
1^
tr
35
879,
~4-* shih^ 768,
^/z'z'
Chapter
Ax
349, relinquish
ig.
W
Jziu 413,
•^^ f ha tig-
'ch'iao 374, cleverness,
22,
521, gain
tad' 868, thieves
957, [and] robbers
/^^-/z,
hzvati 244, Returning
1059, will not
zvii
^sJuin 783, to purity.
'yui
tsiieh^ loii, {chiieh)
1 1
appear.
13,
Aban-
don
II.
shayig'' 773, (sZt^;/^) saintli-
1034, (55w)
JLs'z'
These are
ness, tA'z' 349,
:^P
c/i/'
58,
relinquish
prudence
^san 723, three
5
;
E3L miyi 597, the people
^||''
/z
521,
'
will
*
|±| /o/z, 707,
^^ fir ^^
/—• Jan
benefit [increase]
hundred
ion,
^*
^^ "^ft^
278,
^zt^ez*
wherein
1047, to
Tjuayi 1
Aban-
.-
041, {zuen) culture
ifu 717,
{chiieh)
have
is
not
tsuh^ 1014, sufi5cient.
o benevo-
287, (y^w)
»—
ku' 434, Therefore
lence,
3^
c/z'z'
^^
z'
E
V
670, times.
tstieh^
V/z/ 38, things
349, relinquish
yiii
jniyi 597, the people
^^ fuh^
546, let
/zV/^j'
280, righteousness;
151, will return to
m m
sti'
1
113,
them
hold
817, {shuo) that v/hich
shiih^ 780,
(5//) is
reliable
o
^^
hiao' 193, [hsiao) filial piety
chicn 385, Recognise
^^
^/sV 1033,
5^^'
-•
(/^z<)
[and] par(Chapter
19.)
8x6, simplicity,
•
LAO-TZE'S TAO-TEH-KING
174
^ad
665,
embrace
333
.^>^«
how /zo 215, 15. '(pf
^p'u 716, purity,
-J? 'shao ^sz'
'^^
o ^fe 5A««'
746, lessen
835, [ssii) the own [selfishness],
^
little ?
)
752,
The good
53, (/^z^) in its
.^/zz
addition to [con-
'kzva 467, diminish
JuiL'j'"
yiih^ II 39. (>'«) desires.
•^E. z4/«' 1063, the
1 1
"^^
25, "
trast to]
bad
o
*H.5za;/^ •^^
790, (Jisiang) tually
mu-
V/z'w 445, differ
/z' 879,
'(BJ/^o 215,
VA' 721,
Chapter s/zz7z,
how much? 20.
296, (yV)
768,
fihajig 22,
H
'=^joh,
?' 281,
A >"
Different
^S6'
f-''^'"
)
By
the
from
suh^ 822, the vulgar.
tsueh^ loii, {chiieh)
Aban-
Bjr
5/z'
.S.
zuei''
817, [shuo) that
1054,
is
which
feared
^^?\ ,i^« 717, not *
don hioh^ 209, {Jisiieh) learnedness 7VU 1059, [and] you have
pj
^\
'-^'o
425, can
,/?< 717, not
no
Hi
1
'zt^eV
1052,
'<?
The
"^^ /zti'aw^
yes
53, (^^«) in its
,<:/:/
'>'zV
zueV 1054, be feared.
109, anxiety.
^jyzw
1
125, addition to [contrast to]
643, the yea
^siang 790, {hsiafig) mutually tch'ii
445, differ
-^
/zz 179, {hsi)
J^ -'^
.c/z'z
^^
o
250, Desolation!
342, It
ztrz' 1052,
-fl^ ,y(^ng
^ ^
Oh!
has not yet
1070,
reached the limit,
/saz 940, indeed!
(Chapters 1^20.)
TRANSLITERATION.
^^
^
chtin^
^ Jan ^
io8, [tsim^]
^
All
^75
w^V
1052, does not yet
y^a/ 160, smile.
286, {je?i) people
/"'r77, (/^^O [are] joyful,
IV.
^
,5//z>?^ 772,
For-
{ch'euff)
lorn
Jf^
^
/«'i77. (/-!«) joyful.
o
5n
^97.
They
^ >\
/a' 839, (/'«/) a great
« >
189,
cele-
lao 507, feast.
o
m ^ ^ :^
.o^ .tan^ 862,
^g
fat
.
J^^ 297. .^/^V^;^
tu?i^
They
are like
104, [ten^) in spring^'""^ .
/
(^/ee.;2)
ascending
847, a tower.
am
Oh
fh'i 342, as he
^5
u;eV 1052, [who^ has] not
SU
x-/" 297,
[so]
I
-s"'
x>^
/<C
.'^'^^'
720. {err)
53. i^^u)
[jc) like
1059, not having
817, {shtid)
any place whereto
^ze-// 480, to return.
c/not^^
^ Jan ^
108,
(/5//«^)
358, all
^p
>/z/
^fc
,3^/V
H2I, plenty.
fiJ]
x'''^^
719. {err)
am
like
^>/^,
1 1 13,
have
But
627, I
296, J^)
3^o
x^'
5)5
'^^.^-o
^^^^^ )
y\^
who
/Cl (Chapter
20.)
[am]
like
277. wanting.
1
Jan '^'^^'
The
multitude of 286, (/.«) people
.
J^ x>'" 5E
!
tuh^ 921, alone
an omen. Ji)
^ ^ ^
^-g V/^o
!
M^
34,
^^ ,w;^
calm,
^79. (>'^«)
•5^ chao'
^y^''^, 296, '^^
fhre
921, alone
^oh, 707, ^'^^
Oh
(/e^z*)
_.
'«^<? 627, I
O
{ch'enir)
o
brating
j-w^
/e/ 179,
_ _
(//5/«//^o-)
---
J^
-^
are like
'hmn^
,
,5/^/V 772.
forlorn ^-^^''
627, I
[am]
120, a foolish
286, (y^-w)
53 (^-«) in
man
lao-tze's tao-teh-king.
176
ifi\
'^/^^
806, [hsin) the heart,
^siji
.f
-(ill
i^Joh,
'ye 1079,
indeed ppSr ^tsat
Oh!
(/^5^•)
179,
f.«
(yc')
396,
like
!
940
^'^
7zaz" 160,
the ocean.
o
*M J'lao ^1^
^
^
iun' 928, Ignorant
^5z/
y^
.y«^z 286, {j'en)
|H
,c7za<9 31,
fSt su
Common
822,
^1^
,zz^o 627, I
/zz7z,
any place
817, {s/iuo)
anchorage
V/zz 56, (/^z/) for
bright
chu7ig'
108,
{tsn7ig)
yV ^yaw
286, (y<?«)
921, alone
•^ ,c7zzV
358, all
296, (y^) resemble
/S
Jrcun7i 267, the dull.
l/J[
'j'zz/
V
1 1 13,
The
multitude of people
have
278, usefulness.
o .5z^
822,
Jan
Common
jj^ J-h
^
286, (y<'«) people
^,ch'a?i,g,
y^
like
people [are]
^chao 31, [so] bright.
^§jo/i^
TL
(y<?)
!
Oh!
it*
"g* o '^k
Oh
^ffi 2VU 1059, not having 179, (7/5/)
o
^^
(7^5/)
^^yo/z, 296,
4^
^
hi 179,
Adrift!
928, [so] ignorant,
tzoz'
•^/zz
A^
6?>^,
ch'ah,
[ts'a) [are]
9, (/5'a) [so]
'7igo 627, I
smart
smart.
0^
^l^ituh, 921, alone
^g
7;za?z'
J^
mart' ^-j^
g[5
577, {7n€7i) confused,
,
{771C71)
o
J^ hivuh^ 267,
[so]
con-
fused. (7zzz)
Desolate
!
(Chapter
Vz^o 627,
But
I
^S/z^7z, 921, alone
^g
[am]
'Jig, {€7'7-)
^zt'a/z
'ts'ie
'i^z
1038,
974, {chieh)
674. a rustic.
^^ 'ngo G27, JS3 ''^
^ 20.)
/zz7z,
z'
am awkward
I
921, alone
281, differ
and also
.
TRANSLITERATION.
•^ y^o
^yii
1 1
Jan
Jg,
kzueV
_^
f^o /5'z/;z^
1024, follow.
286, {Jen) the people,
:rh 719,
fj]jj
from
18,
-^n
/ao' 867,
\
-j^
but
{,.;-;-)
>
Reason's
484, [I] prize zvet 1047, active
%
5J^^«r//V/^ 416, the seeking
^
5Zr^7^,
t^w/z, 1065,
nature
766. food zvet 1049, is exactly
^.J« 18, from •& 'mu 605, [our] mother [viz. "^ the Tao] 1 1
yt '^^^«'^<^ 253, iWfc
TO '''^
ti' 879,
.'"^.
Wi' 721,
-f-
s/^^7^,
/^^^,
abstruse [not settled],
^°49.
267,
IS
exactly
elusive
t^ ^"'' '^ /« 179, ^Chapter
768,
21.
15c
{hsi)
'''^^^'"'^.^^
Oh
-fjJ,
>'/'//,
1095,
fhayig
22,
^
,c/iV342, [Within]
tp
.cZ!?^;;^
/z/V
i^
sm,
227, (/^5«)
806,
105
[middle] contains
>•«
^^
sianff' 792. {hsian^)
13, [it]
of heart.
'^i-^'cing 253,
ITO
tB
^^/^ 871, [U)
^//z
Vast
/z?^,
1,^ virtue's
jj?
179, (7/5/ )
^ 'If
.^^^' 1049. will exactly
Jg ;^
/ao' 867,
Reason
5///' 762,
(.9.9/>)
manner
thus
[atti-
^ ^
,hung
!
Oh!
[Within]
its
X05, (/...^.) inside
'yn, 11 13,
it
contains
1065, the beings.
T?a
^^'^'7/,
:^
'yao 1077,
(Chapters 20-21.)
Abstruse
267, [and] indeterminable.
^^'2342, .J^^^^^, 1146,
forms
[images, types].
)^^k
'k'^^ng 465,
inside
(/.9;/;/^)
^
1 1
!
its
Emptiness
(/i5zV/)
Jti
ab-
struse
,j^
^
!
[and]
253
j_^
•
[indeter-
minable]. ^^7. Elusive
^ —
'• ^^'''''
Deep
!
.
.
178
lao-tze's tao-teh-king.
ki
79, (ksi)
1
ming
fhiing
Oh
!
it
it
watches
yz^ 146, the beginning. II.
^^
^zt/z<
ipT
^y^o
1060, I 215,
what-
contains
J^V278, by /^zV/^ 992,
{chzng) spirit [essence].
/5z;/^ 992,
{ching) spirit [essence].
s/z«;z' 738, {she7i) [is]
very
^chaft i^,{che?i) real [sure]
/:hung
105, {tsung) inside
[that]
gS
chiaig' 108, {tsung) all
*
beginning
^4^- *^^
^f^^^^
*"
^^
.^'^"'
«7^
Jan
^^
^tsai 940,
53. (^^?^) of
it
285, is such
II 13,
5zVz'
807, {shin) faith,
it
'z
1 03 1,
(/^^z'z)
1034,
(^''S'z!^)
^tt'
879.
-«fc'?'/z'
721,
394, until
J ^chin 398,
*
5/zz7z,
768,
^
Chapter 22
now,
«_* fh'i 342,
'r/z'
721,
its
I^^t ^c1ia7ig 22,
niing 600,
V
name
717, not
V/z'/V
this [viz.
Reason]
o
From
432, of yore
f:/zz7z,
?
by
278, [It is]
ts'z'
jj-|*
/s^"
indeed
o
J[^
contains
'j'ZM
^;pii
know
.<^''""
342, [Within] its
//z'z
'y%z^
53. [can]
4b|1
342, Its
,<:7zz
i
31,
its
105, (tsimg) inside
II 13,
1 1
^^ chung' 108, [tsung) [of] all ffij
!
[Within]
,t/zV 342,
m
^Hyw^/i,
!
600, [and] obscure
/zz 179, {Jisi)
'jyzM
Oh
^ ^
3'^Vz,
1092, Increase
y^Vevz 389,
through humility
'ch'ii
The crooked
445, departs.
n 278, Thereby
(Chapters 21-22.)
458,
"
TRANSLITERATION. ^Ij
tseh, 956. then will
^
//i'«,?w 1013, perfect.
1Q^ 'zvang ^l|
1044,
The
distorted
<:/^^7^^
wdi
1047, [and]
A'^w 897,
"|C Ma:
183, {hsia)
s/ez7/,
70, straightened.
^
.//^ 717.
g
/52" 103 1, {tzu) himself
The empty
^^g
.z^'a
^IJ
tseh^ 956, then will
1036,
be
^^
767, model.
<:/^zVw'
The worn
676,
out
pg
Not
he makes been
385,
g^ -^w' 434, i^^'
\
(world's
^^
o
5i=
becomes
be
tseh^ 956, then will
1^,
^ ^
be
179
Therefore
he
^;«zVz^ 599,
is
enlight-
ened.
^y
tseh^ 956, then will
"^^
^sin 806,
be
renewed.
(5/^z";/)
o
3^
'^Ztao 746,
^IJ
/-ser/z,
^
The having little
956, then will
jj^
^»
tseh^ 956, then will be
iS? hzuo^
259,
(/if?)
5/z/' 762, (55Z/)
''278.
)
^ y^
,ya« 286, {jen)
773.
(5/^^«^)
the
>//,
/%z/'
>|>
<i^^^
B
^^^"
man
717. 1
g^
>^^^'
1095, unity.
1 1
22.)
is
distin-
guished.
Not (/2-/'^)
himself
he boasts,
13,
he has
460, merit.
^^,, ^j^^
^ot
^^^. 1031^ (^^^^ himself
I^.^/^^V (Chapter
asserts,
434, therefore
y]\ kung
g
embraces
he
he
23,
03 1,
/a, 122,
y^;
himself
434, therefore
oj^
jm
(Z^-?/)
762, (5s^<)
-^-^
holy
f^ /ac?' 665,
/s^' 103 1,
^^,c7ian§o
/hT
>
s/za/z^'
«^
bewildered.
[-Therefore
,^,
^pu 717, Not
y^shi'
^ij
\>X
g
teh^ 872, {te) obtain.
/o 909, The having much
^j^
^\
405.
he approves.
i8o fyw ku'
LAO-TZE 434, therefore
S
TAO-TEH-KING.
TRANSLITERATION.
gH
fhao
^^
32, the
morning.
.f^
J,s'u7ig
1024,
A
j^ ^a
.s/^^'
(.ss//)
•^
.jz^ 1118,
tseii 962, {tsoii)
^ ^
>«
1 1
violent
24, rain
106, {tsung) outlasts
293, the day.
y//^,
^e*
Who
^|r
.5/j« 780,
j^
^twV 1047, causes [them]
<^ 'che
1034, (^^") then,
[who
38,
/'/>;/
-^^/'
897, [It
is]
heaven
self
,yu
18,
1 1
with
^ej' /"ao' 867, reason. o
;^
ts'ung 1024, [Who] pur-
s''^
879, [and] earth.
^.
sues -s/zz'
764, {ssii) business
/VV« 897, Heaven
^//'
^J
one
^
^
°~t»
a rational
?
o
nr
with
fgl /«'^^ 933. identifies him-
^^
the one
is]
sues business
38, the one,
^^ fhe 38, *'
'ts'z'
.<://<?
[who] pur-
reason,
J^ tad 867,
o
ij-j*
764
*g tad' 867,
./« 717. not
'f^ fhung
l8l
shatig' 741, even
•/j\ .^« 717. not
^g/zrtw^
1 1 18,
jf^
/f'y^.
87, (/^), virtue,
^
.c/z/ 38,
616, [tieng)
can be
the one
jpj fu7ig 938, identifies him^ ' self -^T-* .^'w 1 1 18,
^^chiu
^i'f/z, 871,
P5
>-h 719.
^
Jnuayig 254, 1 1
(^''''')
And
much
[ti) virtue.
o -f/j5
less
*^^
J-s'ung 1024,
[Who] puren ensues
shV
764,
"^
,yu
1 1 18,
J&^
shih^ 769, loss,
(55i;^)
business
18, for
•^ Jan 286, 3^' hu
with
^\l, persistent.
o
,*^ .J«
with
JIC. 'jrt
879, [and] earth
-z-za^,
(/tv/)
indeed
with
man, !
[Used as
a query.]
^^ ,che
38, the
one
II.
jW
kiC 434, Therefore
[pi
^^ (Chapter
23.
t^'^^'^^
938, identifies himself
I82
lao-tze's tao-teh-king.
with
,j'« 1118,
•J^
s/nVi^ 769, loss.
m fung .j'rt 1 1
tad
938,
^& ^oh^
[Who]
identi-
fies
himself
•
tad" 867, reason
m
]^^ ^^'^^.
/^/z,
872, {te) to obtain
<^>'z2
53. (^^z^)
5m'
807.
he [does].
(7^5/;/)
[When]
faith is
717,
.i^z^
^^ Az<
1093, also
.l'///,
he enjoys
554,
"*
^ ^ ^
867, reason,
^che 38, the one,
m
^
769, loss
1093, also
^|r[\ 3^z7z,
with
18,
s/iz7i^
not
1014, sufficient,
^^^z 1082, indeed,
he enjoys
554.
y^ yiu
1113, he will receive
teh^ 872, (/^) to obtain .cJii 53.
fung ,yii 1
1
(^^z?)
938, 18,
[Who]
identi-
fies
himself
not
807, {hsin) faith.
1093, also
t'latg 938,
'rh' 721,
5/^^7^,
[Who]
identi-
fies
himself
¥ ®
'y^'z^
436,
.w^aw
Troubles
j
^^
^
//;'/•
shih^ 769, loss,
^^
fhi
^\
,/w 717, not
,<:/?<?
1
18,
38, the
one
Chapter 24
623, in merit.
with
.3'" 1
j>
^c7iang 22,
"^^
he [does].
708,
^~-" 836.
15}
he enjoys
53. {izii)
^^-879.
•4^
teh^ 872, {/^) to obtain .^>^"
52>/'
"^
teh^ 871, (Z^) virtue
2:
'j^
^
,che 38, the one,
^oh^ 554,
.i^" 717,
with
teh^ 871, (/^) virtue,
>'z'/s,
«^ he [does].
(Chapters 23-24.)
345, 38,
On
one
tiptoe
:
TRANSLITERATION.
yf, o
^ih,
^p ^^
ktv'd' 468,
/^
-^ ^ch'ang 27,
538, stands.
II.
,c7ie
^
one
^^,
,pu 717, not
fT* /zzV
,ch'i 342.
Their [relation]
,yu
with
1 1
self-
^^
.i^M 717,
-
ffl^
one
iZ,
>^
867, Reason,
1079, indeed,
not
rning 599, tsz''
103 1,
is
bright.
(i-^z/)
A
self-
.9/zz"
762, (55/5) asserting
,che
I'i,
^1^^
./« 717, not
^^
,cha7ig 23, can shine/'
/s^"
l^/<^,
1
one
A
self-
approving
130,
1121,
^
^/t///,
^^
<:/zz«''
is
called
ofifal
766, of food,
an excressence Jiing 207, [hshig) in the system ^ o zt/«/i, 1065, beings loi, (^5?//)
^^
Yy ^^ J^ ^&
03 1, {tzu)
122.
J'"^/-!. 1
Pj
^^ ,:y«
5^ ^*
g
Jg /«o'
18.
o
fhe
Q
A
385, displaying
<:/z/^//'
^3
5^
[hsin^) walks
207,
/5^" 103 1, {t2u)
^
grows.
Being astride
•-J-
Q
183
^2-
^
//z^/z^ 259, [ho) are likely 1X7/'
''^'^""
1063, to detest 53. {izii)
them.
^z/ 434, Therefore
5^ rg /rto'
'j'/V^
1 1 13,
[who] has
i^g*
,c/i^'
38,
5^
,^«
1059, has not
^§
she
J^
,kimg- 460, merit.
y^
,tu 717, does not
^
V/z'z^
one
o
Q
^ ^^ y^
/s^-" 1 03 1,
A
self-
,<://m^ 405, praising
she
^Z,
,i^« 717,
TJj^
one not
(Chapter
24.)
867, reason 38, the
94,
one
dwell
>^' 1079, indeed.
[rely
on
'
!
LAO-TZE'S TAO-TEH-KING.
184
^F\
ga
tv 879
"^
'rZt'
changes. II.
721,
'ZC.7/
717 not
9^ '^az 307,
'4-» shih^ 768,
^1^
,:pu
>
Chapter
^
{chou)
47,
,<:/^£'w
"^
25.
Every-
where
/<~T*
/zzw^ 207, [hsing)
ml
^7'h Jig, {err)
^\
^:pii
it
goes
1060,
and
.chanjsr 22,
^B
sia7ig' 792,
"^^tar
Imaging
717, not
hindered.
[it is]
846,
o
^.
hiien 231, the mysterious.
"pT
I.
/jB*
1 1
jyz"?^
13,
L/
There
'k'o 425, It '/
278, thereby
is
^^ jvei 1047, ljbhlztu/i^ 1065,
^^ .ifV^w 897,
containg everything Fj^ ch'cmg 77, {cheng) com-
^*^
pletely.
"T^
,s/<f«
^P
/zVw 897, heaven
|Hh
^z
&i
^sliaytg 742, {shej2g)
^zt^/^
,c/i2
^
/^;7/,
985, {ch'i)
Calm
179,
"^^ //ao
(/^5z')
Oh
^
53,
know
^ch'i 342, its
ming
600,
name.
o
!
i^
528, Incorporeal
y^^'I79, (/^5z)
719, not
!
^
•B* hi
1060, I
ex-
Ji
ists.
*~~o
-^
it
mother.
g
^^ '^Ju ^n
and earth
the world's
hid' iS^{hsia)
-^ 'wM 605,
799, [Jisieyi) Before
•4*^
879,
become
being
VH Invini 269, '^
'
can
^
Oh!
PI
/55^"
1032,
[tzii]
I
charac-
terise .c/;z
53, (/^^^)
it
yuch, II 30, [and]
call [it]
^S/«//, 921, Alone H|^/ao' 767, Reason.
j^
lih^
538,
it
stands
HS
Wrt 'rh 719, (^rr) and (Chapter
25.)
ch'iang 366, Constrained
TRANSLITERATION. zvei 1047, to
make
•4^
185
/a' 839, great.
o
ming
^2
600, a
name
53' (^^") ^or
^2, M^*
it
Pj
yueh^
•^^
/a' 839, the great.
^
ta' 839,
The
Fj
yueh^
30, I call
?^^ shV
1
^^"^^'"41.
130 [I] call
1 1
[it]
great
P*| yueh^
1 1
The
pL]
5/^///.
^^
'yuen 11 37,
Pj
yueh,
^&
—
719, {err)
^'r/z
wang
and
1043, royalty
dwells
.c/z^ 437,
342,
among them one
1082, there.
30, I call
^yaw 286, (yV«)
iV
434,
^^p
For
[it is
said]
^ ^
Man
follows
./rt 123,
tV 879. earth.
o
Reason
^"^
/'ao'
-^
^a' 839, [is] great.
o ^f?
/'zV« 897,
867,
/a' 839,
^-^
879.
Earth
^/"a 123, follows
^fr /zVw 897, heaven.
Heaven
[is]
tV
o ^|r
great.
,/Vt'w
897,
Heaven
o ^•4^ ^_/a 123, follows
tV 879, Earth /a' 839,
\
708, (55/V) four
^Bf ,yen
far
IV.
^ ^ ^
[in the ^^^
there are
13,
• yih, 1095, as
126, the reverting.
jf^ 'fan
1 1
Jal ^chH
'J^^^« ii37i the far.
^j^ ^w'
'jm
y
30, I call
1^
1 1
^*
ml
evasive
The
^cJumg\o^,{tsung)
"^;^ ^a' 839, greatnesses, o
764, the evasive.
nW shV 764,
(J")
th
[is] great.
V^
^ao' 867, reason.
J^
/ao' 867,
o
y^
jjuang 1043, Royalty
/m
j>77i,
1093, (jv^A) [is] also
/5
(Chapter
25.)
f*^-
Reason
^^3' follows
1 86
lao-tze's tao-teh-king.
Q
tsz'' 1 03
^7^ Ja7i
{tzic)
1,
the self
285, like.
^^
^chtmg
P
>//, 293,
'j^ y^z«^
106,
[in his] all
day
(yz7z)
207, [Jising) walks
_
,
^ ""*
'^2
Chapter
[>
26.
^
chiing'
"^
[tszing)
108,
the
weighty.
2
chung'
ift
/^/z,
22, III.
^^
108, Dignity's
The
{t sting)
?f^
,>^aw 317, {ken) the root.
^ ^-
/5?Vz^' 994, {chu7g)
The
^yiing
1
146, magnificent
fizvan 474, sights,
^
V/z'z/ 94,
^g
.c/i'^o
^7^
sits
j'a^n 285,
an] uncon-
[in
36,
cerned manner.
quiet
,
1047,
is
954, of the
waz' 613,
moving
,chiim 418, the master.
How '^J//0
1^ ^^ shi 762,
^g
(55//)
Therefore
shan^ p^ 5/zaw^'
Ji Jan
he have
13,
:|ph J'^w' 1090, he calmly
^cJi'mg 407, of the light
^^ ^.sao'
^& J^
1 1
heavy
^^
^zfefz
Though
.5W/826,
/g* 'yhi
871, virtue.
^P chmig' 108, ^^ J^ ,ze/// 1047, is
S'
baggage waggon,
tsz' 1030, (/^z^) the
^g^
562,
Zz^/i,
717, not
/z5i5, departs from
768,
l^g ^chang
jB^
,:pti
V/^' 721,
•+• shih^
^
/^>
879.
773,
{shetig)
286, (y^«)
holy
man
the
^ rt ^ ffl]
[is it
that]
2I5,
r<:'a;z'
1040,
the ten thou-
sand
shang
772, [cheng) charlots
.^>'""
53. (^^z^) of.
V/zz^ 87,
'J'^'-
(Chapters 25-26.)
719.
the master (^''-'-)
yet
'
;
,
TRANSLITERATION.
j^ V 278,
M
ISl .^"
as to 735,(5/z^w) his person
;§* ^skdn
.c/iVw^ 407,
is
too light for
^/zV«897, K*
^? HjJ
/5f/z,
•^^
s/zz'/t,
"
)
'
956, then will 769,
gch'cin
20,
(c/z^/z)
his vas-
sals
954,
*^^
being too rest-
•^^
5/t//!,
53^*
,£:/zz««
769,
3^
z^z/
j^
/t/a
985
[and]
(r/^z')
track.
Good
752,
1083. speakers
1059, have
/s^'/z,
no blemish
183, [hsia)
959, [and] error.
^^ s/ian' 752, Good ^T ^/z/' 338, counters
^ '
5H£
956, then will
/irf/?,
^JV^'^
"
less,
HiJ
^sik,
q
^m
he lose
o
^»/sao'
^
42, rut
^/i'<?/;
^j^g
4oy, being too light,
^ch'z'fz^
^[
have no
^°59.
^5Z!a«'
)
183, {/isz'a)
/z/a'
187
he lose
[chou) counting
c/zVz^ 51,
418, mastership [the
have no
1059,
ti^z^
bamboo
tseh^ 960,
slips.
throne],
sB shayi'
^ *~*
RH ti'
oBt 'r/i'
676, lockers
z<7z^
have no
1059,
721,
Chapter
27.
jchayin- 22,
1
fizvaji 472, bolts [and] 386, keys,
o J
3^5 'kHao 374, Skill's
yung'
H^
*^ chieji'
^/'sY/z.987.
ffl
'
879.
•4-* shih^ 768,
/^3
/z
Good
752,
and
Py
\7-h 719, (<?rr)
^j\
^fiu 717,
not
Pj
7c'o 425,
one can
149, function.
^fe
s/z«;z' 752,
^T*
Jii^^g 207, {hsitig) walkers
open
J^o
Jz'ai 308,
^fe
shayi' 752,
;^il
^/zzV/z,
[their locks]
Good
Good
rchapters 26-27.)
376, binders
1
LAO-TZE
88
^^ ^wu 1059, j^ shang »n 17,
TAO-TEH-KING.
S
have no
gj^ ku'
(skeng) rope [and] {yuek) string,
|B^.^"
']'J2,
j'o/t, 1 1
434, for 1059, there
3^^/iV'
is
no
349, outcast
o
on
/r/f 719, {err)
/^S
,/?/ 1059, not
PJ
'ife'o
425,
wS V/«V
^Jo
zfz//z,
-^£shz'
loosen [their knots].
^^ Hfl
1065, thing.
This
762, (55w)
gH weV
one can
359,
'-*'
and
1054,
is
called
805, (kst) concealed
5z7z,
miyig 599, enlightenment.
s/n' 762, {ssii)
III.
Therefore
=^, sha7ig'
the
{shejig)
773,
Therefore
J^
/cz/'
^fe
5/ia«' 752, the
434,
good
holy
man
.yaw 286, (yVw)
IV
^p ^fe
il
^^ V/^e' 38,
chaiig 740, always .s/^aw' 752, in
goodness
"^^cliiii 415, saves
^yaw 286
71
{jc7i)
men
man,
^ya;z 286, (y<?w)
the one,
^^
.i^" 717- the not-
^fe
s//a«' 752,
71
;
good
Jayi 286, (y^w)
man
o
WW ^w'
1059, there
4Ht tvu
sfe 71
t/i'z
j^
434, for
'
is
.^/«* 53.
{^^")
ot
is the instructor '^^^ °°^" '7C\ ./" 717-
no
^fH
349, outcast
.5'^«'
758.
(-s^w)
^ya« 286 [jcn) man.
^E
5/^a;^' 752,
chatig 740, Always
fs.
Jixn 286, {jen) man,
good
o
^^ •^B
5//a;z' 752, in
^-JT
i:/^^«'
415,
goodness
he saves
^ftzt/z^/;, 1065, things,
^^ V/// 38, the one, r^ 5/zaw' 752, the good y^ ^y?;?
(Chapter
27.)
286, {jen)
man
TRANSLITERATION.
^ ^^o
^
1027 {Vzu)
,tsz'
^ /aw
{tzu) of,
.c^ii 53.
i8g
is
Returning
126,
to
^:P'o/i 710, simplicity.
the cap-
ital.
[Who] not
717.
.i^^^
^^
kzvei' 484, esteems
^^
,c/^V 342, his
Pfp
,5///
^
^wjiy [Who]
j^.c/n53 [Who] knows
758, {ssu) instructor.
p
^^.<:/'/342, his
ff^Jiiuti^ 214,
not
M? ^'5/z^«
hood, (5//o«)
775,
^^ w^az" 619, loves ^^ c/zV 342, his
j», ^,,<:/zV342, his
^
/5^' 1027,
1^./^'^'
^^
.5«z 826,
'^
^/zz
•^
to' 839. greatly
J^
,7/zz
>g.
5/z/' 762, (55Z/)
gS
zf^e" 1054, is called
(/'^-z/)
man
{/isz'un^)
1033,
capital,
[and]
keeps
i^^u)
woman-
o
;|=^
though
^yao'
is
becomes
1047,
y^ fie?i 897,
58, intelligent,
589,
^ti/<?z
f^ /lia'
^.4:7 34 1,
bewildered.
the world's
183, (/z5/a)
(/z5z) valley.
o
J^ ^tf^z
This
1047,
Being
^A-897. T^//m'i83,
)
{/ism)
^,^
(world's
1077, significant
5^ ;wzao'
5^ .'^'^341.
592, spirituahty.
^f* Chang
(/i^z) valley,
740, the eternal
¥i'
^
,tr 879,
J^ •4*
'r/z'
^
721,
teh, 871,
(/^')
./^^ 717.
not
A515.
virtue
departs.
o
shiJi^
/^/a/z,
Chapter
768 647,
ra fhayig
22,
.
28.
^ ^ ^
fu
151,
A'tw'z;
,yu
(Chapters 27-28.)
1 1
He
reverts
480, [and] returns 18, to
[the state of]
I
go
lao-tze's tao-teh-king.
S?.J"^^ii05
^^^'^-
V/.720. (--)(
5J
4B^
an infant
^
/W S^^^ 393.
[Who] knows
aU
«^'^"
"^
,ch'i 342, his
53'
t^'slieu ^
(5/zozO
755,
"*
XU
''^^"
^i,
.<:/zV
146, glory,
[and]
(.s/io?^)
755,
"*
keeps 1
,c/iV 342, his
^1^
ffl
Jiet 21%, blackness,
^ij'u'
.<:/iV
342, his
299,
shame,
o
o
becomes
^^ ^w<?V 1047, -4^ fien 897,
*T^
//za' 183,
^T"
s/^^7^,
^^
{hsza)
jZi/^V
-f
^ ^
767, model. 1047,
Being
h% kia' 183, {/isi'a)
z^ shih^']6'j,
^
)
model,
^gt
4^^
j:7iang 740, the eternal
jf^
if^Zr,
871,
^
.i^z^
717- not
(/^)
(/^) is
o jf^ ^1/
He
151,
-fezf f?V,
faulty.
reverts
480, [and] returns
•^^5^ ^yii 1 1 18,
to
^r
virtue
•T^/V/i^ 872,
^ztz/z
becomes
1047,
^A'enSg7,
the world's
o
E^
1
,
^H*^
y^
limited.
342, his
i^'sheu
[and]
keeps
un-
[Who] knows
53.
^^^^yiaig
j£j i^«z" 706, whiteness,
The
^zvu 1059,
Ma '/^w
183, iksza)
Being
1047,
(/ma)
/^/a- 183.
(world's
453. vale,
chang 740
the eternal
^!
^^A, 871, (/^) virtue
T^
V/a/ 612, then
tsu 1014,
J^ ^W
^y^^ 151,
^^
kzvei. 480,
•^5^
,>'?V 1 1
(Chapter
28.)
^^^
453, vale.
^zt/fV
'>^z^
)
(world's
suflSces.
He
reverts
[and] returns
18, to
;
.
TRANSLITERATION. *p,i^V^
710, simplicity.
^ if
P
"^
.f^^ 710. Simplicity
^
'san 724, being scattered,
^IJ
^5e'//,
956, {tse) he then will
make
jvei 1047, ^^<^''^'^''
349. vessels [of usefulness].
o
^sMfi^r'
773,
{s/ien^)
The
holy
J^Jan
191
286,
^Pjyw//^'
1
^r
879.
V/^'
721
-p s/u7i^ -^ 'km
413,
^
,c>^a?/^ 22.
^
jx>u 1059, Not-
^
zvdi 1047, doing.
man
(y^-zz)
I.
149, utilising
Hap
/.?z«//^967, [chiafig]
who]
^
^y^y»'
^^I'^'^^'SS. (^^«) them,
^Ij
/5^/z,
956, {tse) then will
J^
^2x^/z
1047,
g
1 1
.^ ?5'«
is
[One
going to
39. desire
10 10, (c/iw) to take
make [them]
,kzva?i 472, oflScers
<;^ Chang J^-^m'
434,
27,
[and] chiefs.
^Ij chV
-^ 2^« ^^j\
fj'^
1^
Therefore
719, (^rr)
zf£?V
1047, to
and
make
(/^^^) it.
g*^tfz^ 1060, 59, (t/«7^)
I
administration
W.c7iie?i' 385, see
717, does not
jlj, ^-^o
^rh
chi 53,
J^o
J\^ta: 839, a great
llU
Chapter 29
768,
.tr/zV
him
342,
428, injure [cut, hurt]
/fv.i^« 717, not.
^S
W
/^//^
V
872,
(/c)
278, that
obtain
it
is all.
o
^A.«897. -p/^m' (Chapters 38-29.)
183. (//«•«)
)
The
)^^P^^«
.
lao-tze's tao-teh-king.
192
jjft ,^^^«« 737. {she7i) [is] a di *
^S
cJi'i'
349, vessel.
^¥
can
'k'o 425,
J^ gg
be
it
breathe
)
ch'iang 366, [are] strong y^zt^o'
1065, Others
^^,//z5ii,
made,
zvei 1047,
(/swi
o coldly, "mr hivo' 1065, some
xf> ./" 717. Not
"pT
loi,
Bji^ ,c?i'id
vine
'fji 'j/ 1079, indeed.
JoK
/zz^'o'
[are] weak,
some
1065,
o
^^ V/e/ 38, p^
^
gF7.saz94i, succeed
[Who] makes it,
^g jt'// 1047,
the one,
^gR
filled
/^tfo'
K§ Jizvui 261,
mars
-pai* 648,
53.
(^•s'?^)
succumb [come
out vanquished]
^'''b .<^''«
[are
with a cargo] 1065, others
_ o
III.
it.
*"'""( Therefore
II.
1^'^'278.
"^
^>^z7;.
[Who]
takes hold of it.
67,
'che 38, the
^s/za;?^'
J2
^ ^
{s?ie?ig)
Jan
O^w) man
286,
5^z7e, 769, loses
.<^''«'
/t«'
53. (^^z^)
it.
ivuh, 1065, of beings
fy g^ 7izvo'
259,
,>^z'«^ 207.
abandons
;^^
c?i'u
^
5>^aw 738, [shin) pleasures
o •j^
434, Therefore
^^ hzuo'
445,
V/z'« 445,
^ps/iaw'
abandons [shen) extrava gance,
73,
Q
some
;^ V/!'«
{hsin^) go on,
^K /'az"
445,
abandons
848, indulgence.
1065, others
^g ^57^2826,
follow,
^jg^ 7izvo' 1065,
——
some
.Srt;z
723,
'•^shih
768,
Chapter
PIU o
the
holy
one
yy^
•J^
773,
•
/z«'
229, {hsji) breathe
gg hivo'
warmly 1065, others
^^
,c?iati§- 22,
(Chapters 29-30.)
,
30.
.
TRANSLITERATION. Ijjf i^zV/z'
Be
387,
stingy
chi^ 392,
^
1061, with wars.
;S(5 'zt/«
193 [and] thorns
,sha7ig 742, {sheng) grow
I.
J[^
V
Jg tao' yj^
[Who] with
278,
867, reason
#W
.>'^'^
^
^a' 839.
A
great
^chiu7i 419,
1002, assists
^-so'
1082, there.
war's
Js^ Jd?i
^^
'<^/zz^
286, {Jen) the people's
^^ 'che 94,
^
the one,
J[^V 278,
'^
not
.i^« 717,
^
,Vien 897,
^^shi'
764, (55«) business
methods Jlj^'kao 171, render good [make welcome] »M Jg Jizva7i 244, repayment [requital]
y^'B,,
j^g
{ssu)
;;j>
[which] it
^J .ching 403,
The good
one
278, that
and
is all
[then he
stops]
pi
717,
gfr
'y^a« 312,
DJf
V
Not dares he
^
278, thereby
/sVz loio,
occupies,
(f/z'/V)
ch'iafig 366,
^m'.^rt/o 489,
su' 817, (5/zz^o) place 94,
752, {shan)
.0
^^ ^^ VZt'z/
V
g^ -
harvests.
,
An army's
J5f
are
/r/z 7x9, [err)
rj'jj
jr-j^
,shi
^/z^//'
'che ^S,
His
.c/zV 342,
1 1 13.
^po /""^^^ 634,
arms
ch'iang 366, strengthens
y^
'>'^'^
jXj Jiiung 213 {hsiu?tg) bad
with
:^ .i^/«^ 698,
(^""^
Vz^z^' 175, {hou) sequence 'o [after] jj^\pi' 692, surely
master,
87,
*^^"' ^^'
j^!!
by
^ (Chapter
30.)
take
force.
One should be resolute,
_ {er}') jfjjl;?'/; 719,
briars
to
and
zaufi, 1065, {zuii)
not
;
;
LAO-TZE
194
^^o
ml ^rh
TAO-TEH-KING.
^0
tt///'
489, resolute,
/fC
,i>u 717,
and
ig[
/'ao'
,ching 405, boasting
fl^ 'kwo
S
719, [err)
;
^-fe
^^
/a,
122,
'/fezf
y^
1065, [jvu) not
haughty [bragging]
o 489, resolute,
{err) but ffff x'^^ 719.
^£ 1^ ^& rfff
•"'•
ix'm/z,
ief
867, reason.
Un-
.i^« 717. ^'^'^'
^^7' reason
»&
V^ao
f-\
'z
953, soon
278, ends.
/z-
'^2x/o 489, resolute,
V/i 719,
(^rr) but
[only
when]
^^^. 872, (/^)
278, avoid
he can
H!
879.
'•^''''
7^^'
,
-J-
s;«7^ 768.
•"-*
>'^"^^'
[it]
'^r<70 489, resolute,
mT
/r/f
>^
zfw/i, 1065,
-jg
719 (frr) but
'jV^w
1^ 'wu
Chapter 31
^095.
.^^ ^chayig
.^i
22,
1086, Quelling 1061, war.
not
ch'iang 366, violent.
^^ ,/« Things
Afct
te/w/z,
|I-l*
eh-wayig' 114, flourish
1065, (z^«)
H||
/5^/z.
•^^ Q
'lao 508,
H^
un-
^chiao 368, arrogant
j—^^ V o
5S
called
1665, {vju) not
;;j^ .i^^^7I7. not
^^
is
o
_^
/7I z^«^,
1054,
5/i2
'
956, [and] then
762,
(if^z?)
Even
4^ fhia 351, excellent £1 ,t>ing 698, arms [are] _ o /ys ./« 717. an un-
siang
BjdB
^^
they decay.
142,
.<^/i2
792, {hsiang) bliss
53. (^2^w)
among
:gci c/iV 349, tools.
This (Chapters
30-31.)
;
TRANSLITERATION.
Mjzvuh,
1065, (zt/w) [all] be-
g^ /izfo. ^^ zf yC.
2^'
.<^''"'
'ytu
1063, to detest
^^
them.
:|S.
chT
Therefore
^^
,/<?V 136,
53' (^^")
^
53,
/|>
pJ
^'-
'tsz'
^& film 437, j]
872,
(/e')
719.
'^"^^
484,
^3
^'ww^'
JE^
,:ping6g2>,
1
149,
left.
While using arms
H|J tseh, 956, then
^
,chi 53, (/^z?) them.
<|^
^^'z^w
^fe
/aw' 853, [and] quietude
^^
•
«
z<yf?V
899,
kTJuir 484, he esteems
^^ >'2w'
1 1 15,
JjJ .^2*^^698,
^
V/i^' 38,
Arms
makes [holds]
J^'shang
741, high.
^.5/z/w^
771,
fjfrt
the right.
Peace
1047, he
^^
'^*
and [then
^err)
III.
he esteems
1002, the
[it]
only] yung' 1 149, he uses
philosopher
while at home,
he obtains
V278, avoiding
^5^^, 956, then
•^* yfezf « "fx"
[When] not
,/z^ 717,
The masterly
(/^•w)
1030,
his
(^-s^w)
349, tools.
jjO"'',.;,
•-^
man
on them].
^^teh^
418,
418, a masterly
o
lies
'^^cMun
[and] not
1030, (^^w)
^chH'
dwells there [re-
94,
.<^/«*
among
349. tools,
.cr/izVm
7171 iiot
^S ^^ V/tw
(chi 53, {tzu)
^J -^ V52'
[who] has
1 1 13,
Jg /ao' 867, reason, ^^ V/ze 38, the one, /f^ ./«
an un-
^i>u 717,
{hsiang) bliss ^||^ siajig 792,
259, [are] likely
j^ /jm' 434, "/^
^\
195
(sheng) Victorious [he
\r/t 719, (e-rr)
but
^.//^7i7,
not
aw V«^7 586,
enjoys
[it]
[are] rjft \r/j 719, {err)
(Chapter 31)
and
is]
196
LAO-TZE'S TAO-TEH-KING.
^^'^^'2586, [who] enjoys
^S^shi' yO^,
^
^^ shayig'
.^>^«
53. i^^^^)
che
38, the
it
[a victory]
one
aSairs
we honor
741,
tso 1002, the
e° s7ir 762, {ssu) this [means] -^
^f
{ssii)
left.
o jXj Jiiung
{hsiutig) In unpropitious
213,
^
554. [he] likes
^(^sJiah^ 731, {sah)
y^ ^ya«
to kill
286, {jen) people.
^h
•^'^^^''
'fpj
shang'
/^ yz'u'
764, (s5m) affairs
11
we honor
741,
15, the right.
o
"y^ ,fu
^^^^"
Now
142,
[when] one
554.
shah, 731,
y^ ^/aw
|j^ likes
(5a/f) to kill
286, (7V«) people,
^§*
V/z(? 38,
^IJ
/5^/z,
y[>
,i^z/
717, not
Pf
'>^'o
425,
the one,
V
ij^
/d'/z,
,<:/z«
956, then he will
array
437, sits
yrl Vso 1002, o I ^
\^
assistant
y^ fsiang 967, {chiang) .^ .chiiin 419, leader /Q"
'
The
,/'/V« 689,
shang
to the left.
741,
The
j^ /siang gdj,
superior )
be able
278, thereby 872,
(/^^)
f^
to obtain
,chu 437, sits
/^ yiu'
1 1 15,
to the right.
o
Jjl^ c//z
^*
,yu
'
61, his 1 1 18,
in
^^V.«897. ^/z/a'i83,
go ^yen
wishes
f^ )
ihsza)
the
^
I*,
^chil
1083,
[This]
means
[that] 437,
occupying
'shang 741, a superior
empire )
^^^ shV
765, position
•0
.^^ V
279, [a final particle]
IV.
"g
/^2
391, In propitious (Chapter
^ij
/s^//,
956, then
278, according to
j;;^
'/
•^J^
,sang 725, the funeral
31.
TRANSLITERATION.
jjj®
7^*
ceremony
520,
s/it/ig' 773, ^^/f,
J^ 'ch'u 94, "^
managed
is
.chi 53, {tzu)
5^/rto' 867, Reason, 731, {sah)
5-^a/z.
The
kill-
ing
i/aw 286, (7VW) of people
71
chu7ig^ ^^ '^^
^^
chayig 740, in
i^
tudes.
1057,
eternal aspect,
its
un-
is
miyig 600, nameable.
o
o
*P.i^'?^ 710, Simplicity
278, with
826, {shici)
though
3§JS
.5z^z"
/]>
'siao 795, {shiao) insignifi-
,^eV668, sorrow
^^^ .w^az
^^ch'V
619, [and] lamentations 396,
[we ought
to]
weep
J^
^
^^ ^^^Z47^^
108, {tsung) multi-
Vo 909, many
VA V
^F
Of holiness
871, the virtue.
it.
o
2|^ 'C^
197
53 (/z«) for them.
.tr/iz
o
XA^«897.
^
)
the ^^"^^^
(/^sm)
/./a- 183.
i
/]% ,/« 717, not
^^
c/za«' 45,
y^
^sha7ig 771, {sheng) a vic-
JLI
V
[When] In war tt^ 'kan 312, dares
E^
tor
ch'an 20,
{cJieii)
278, according to
subjec
[it].
X^Jieu 45^ iSang
to
174,
(/^oz^)
Princes
725, the funeral
Ip^zi/aw^ 1043, [and] kings
ceremony
HlM
^^ 5^°'
]^^
V/z'z^
^
.chi 53, {tzu) he.
^^ 94,
*b/z,
296,
(7'^) if
must be treated tt^
o
^Hp
nang
616, {netig) they can
'^/z^M 755, {sJioti)
keep
it,
o
g^
//'
1^ zt/^«'
879,
sand
lir .5aw 723
—J-
shih^ 768,
Q^l }
Chapter
32.
ivuh, 1065, {zuu) things
H^ Jisiang
B
967,
_^
*
'r/z'
^^
the ten thou-
1040,
721
(Cha)ig 22,
/5^^"
^'piti
(Chapter 31-32)
103 1, 695, to
{chiang) are going of themselves
(/"^w)
pay homage.
LAO-TZE
1 98
y^ f'ien
^ /KU *
^
*H*
^^
^ ^,
/m
/
mu-
21^, combined,
278, thereby
drop
364,
sweet
,^«/2 310,
603, will
'chi 56,
where
4pn
,t/z/
'chz 56,
Knowing
where
to stop
have none
son 278.
717. there is
yj^ ,^«
why
f
no
y'^tai' 846, danger.
III.
[err) but {tzii)
of
418,
«
be
righteous.
J^^ao'
867,
^
53,
illustrate
:
Reason's ,c//2
y^tsaz" [When]
'shi 761, (5sz^)
To
681,
them-
selves they will
^
^
to stop.
commanders,
1031,
J^ ,c^«w
53, (/^«)
know
to
jl*
one
going
is (^^^<^)
i^/z" ^5^"
967, {chz'ang)
<^'^^^'
^7
(^^^^ ^^ their
Irh 719
1093, in turn
'
Pif^"*^^7.(^/^«^))i3therea-
'wzw 597, The people
'^^^* 53'
>'z
then
142,
^^ /siang 53. ^n
It*
dew.
/«' 557,
'^*' //w^' 546, o {f\}
y^i/^i
^siayjg 790, (Jisiayig) tually
^^L mo' J2-
Heaven
897,
j^p Chiang'
^P-
TAO-TEH-KING.
tr 879, [and] earth
'^S ho
L^
S
at
(^-s-w)
941, being
3l^A.«897.
)
/"«' 183. (/^««)
*|jc:/f2' 59, creating order
-pr
/a •"
^f^.jym
i^th,
r^i^^"^^*
o
^^
'yi'u
1113,
)
[it
becomes]
1 1 12,
resembles
the
rning 600,
yarning *~^
^^yt'
[ )
600,
nameable.
[When] the nameable
1093, also
E^chz'
339, already
TS'y^'u
1 1 13,
exists
III j^f^ *-*
,chzu'a?i 119, rivers
/cz/,
453, [and] streams 53. (^^^^) [in their relation]
"^^ ^"-^
.^'^"*
"k^
,yii 1
1
18, to
}T f^^^*^§^ 362, (Chapter
32.)
great rivers
TRANSLITERATION.
^^ 'hai •nl
160, [and] the oceans,
'ye 1079,
Q
199
tsz'' 1031, {tzu)
^^.5/zaw^
indeed.
^
[who] conquers
771, {she.ig)
^^^^
^
/'^•'879,
nS
.5«« 723,
^QJ
768,
.s/////.
[
Chapter
33.
^sa7i 723, ;35ii
chang
i^zV/z'
:j^
teh, 871, virtue.
To
discriminate
kn
,c?ii e,^,
Ji
Jmi
^^ :^
V/i^ 38, the one,
[Who] knows
366,
.-^zw^ 207,
^§*
V/ze' 38,
/Q
'j'z><
the one
1 1 13,
^
;^^
V/j^' 38,
BQ
^wzw^
61, will.
^\
^i>u 717,
^^
5/zz7z,
Not
769,
53>
sic'
^3
V/z^' 38,
817, [shuo) position
286,
(j'e/i)
^^'cJihi 413,
others
^
the one.
13,
fj^ has
536, force
the one, lasts.
[Who]
conquers
j\
f^ the one
.s>%aw^ 771, (s/ieng)
1 1
his
[who] knows
599, is enlightened.
^^ V/z^' 38,
[who] loses
Himself
(/2-z2)
o
li'
has
o
^^ .c/zV 342,
yiu
to act
58, is intelhgent.
,<^^ii
y^
{hsiyig)
[move] ,
Jn^ chV
/5^" 1031,
y^ ,yaw
[Who] dares
286, (/(?«) others
-^
^
mighty.
[Who] knows
53.
5S S^^'^^^^S •fy
I.
g
is
^w' 148, is rich.
^
ir/zz"
ch'iajig 366,
/S ^^^" '°'4. contentment ^^ V/ze 38, the one
22,
688.
one
V/i^ 38, the
.^'^«
Himself
/[\
III. '54?'
836, (55Z/)
[Who]
;r/z 719 {ej-r) yet ,/z< 717,
not
T*^ zuayig 1044, perishes (Chapters 32-33-)
dies
200
LAO-TZE'S TAO-TEH-KiNC.
S^
'die 38, the
one
sheu' 757,
{shou)
is
long
lived [immortal].
ffrl .'r/^ 719, {err) '"''
^
•|-
5/5z7z,
Chapter
768,
34.
it
refuses
A>
.^
^
ck'zng 77, in
^
„
289, Trust
^a' 839,
its
The
periection.
great
Jn'iyg, {hsi)
jniyig 600, the
yQ
'yiu 11 13, [it] takes.
^^
ngai' 619,
zf^/z'
^1o
Z£/z/7z,
'k'o 425,
ytr
'tso 1002,
^^ yiu'
on the
1 1 15,
-H *6^ zfaw' f^
/i\ ,^M
can [be]
^£
left
[and]
on
the
the ten thou-
^/i!?''
^
.f//z
JU[ V
761, (55Z/) relying 53, (^^z^)
it,
278, thereby
nour-
ishes
the ten thou-
1040,
1065, (zf z/) things,
717, not
^zf^z 1047, act as
^^ chayig 740, ^K ^zf 1059,
Always
it
z/
has no
sand
tfWl zf«/f^ 1065, (tfw) things
*r3p
[and]
1072,
~f> V/zz^ 87, [their] owner.
right 1040,
loves
v/^ 719. {^^^) yet
jJJ .c/^V 342, It
It
name
sand
Oh!
on
-^Tjzz,
1
139. desires.
Pf
*k'o 425, It
can be
^y
jning
named
«^^
.jz^ 1 1 18,
(Chapters 33-34-)
ac-
[but] not
^^ *^
jg^
it
quires,
,^z< 717,
^^
128, is all-pervading
pT
77, (r/zfw^)
^[>
'yang ^^ '^^
/ao' 867 reason
^rj/aw'
460, Merit
^
c Jiang 22,
ft 7a«
,kung
^ fKang
^^^
^ ^
1033, [tzu)
,s«« 723,
JjrJ
^^
yet
[them].
|7t| sz" 836.
-J^
living,
not
.i^w 717,
/s'^-'
^^^'879. •—^^
^shang 742, {sheng)
600,
with
201
TRANSLITERATION.
/K 'siao 795, {hsiao) the small.
chang
fi^ '^-^
77,
[cheng) accomplish
o
zvdn' ^^ *^
ten thou-
J^
^^ kzvei^ 480.
(rt^//)
things
*J^
1082, thereto.
1^
—
Yet
-^
,_^z^
717, not
^^^tfeV
^
342, his
1047,
it
•4acts as
[their]
V/jz^ 87,
ta' 839. greatness.
return
rrtl '^r/^ 719, (^rr)
,/T\
.f:;^^•
sand
^Izt^w/z, 1065,
~^§.v^« o
The
1040,
JX
owner
rte.
ti' 879.
,sa« 723,
Chapter 35
shi?i, 768,
1060,
'zvii
^chayig 22,
o
"pT'^'o 425,
^K
It
rnirtg 600,
jS ^tffV 1047, •-^
can be frt ^y^'^ 287
named
^
^^/f,
as
ta' 839, the great. iT^Zi^,
-4^
..,..,,-,, Therefore
^ j|[B,
iV
Benevolence
871, virtue.
shang'
773,
^yaw 286,
[sheug) holy
(y<?w)
the
man
67,
[Who]
takes hold of
to' 839, the great
^^ Slang'
792, {hsiang)
form
c
5^/V.;z897.
)
*|^
)
/tza'
183, {ksz'a)
^ir 'zvang
the
^
1044, goes [to him].
o
^^ ^chimg
106, {tsung) to the
'
y^ .^" ^i jC
1044, [It] goes
'^r/f
719, (^rr)
and
/}\ ./« 717. not
1047, acts as
^K /z«z'
tcC 839, the great.
o rt^ ^«'
H^
Fm
717. iiot
^zt/<rV
^h'waag
end
161,
is
injured.
o
i^ ,ngan
434, Therefore
nayig 616, {neng) he can (Chapters
j^K.
^fing
34-35-)
620,
Contentment
701, peace,
202
LAO-TZE's TAO-TEH-KING.
5^ fai
848, rest [is there].
'
^
,i^w 717,
J^
.if.sz<
not
1014,
is
enough
to
II.
P^
/<?'
p^ ^zfaw 1 04 1,
Music
554,
f^yun^'
£^'yu
1
'gfl] 'V/it
720, {err) dainties
1^
*^
.<:/zz
/^^
.i^« 717,
not
P]
'k'o 425,
can be
53, (i'^w) of
make
^^o' 867,
stop.
Reason's
>•
53, (^^/^)
H^
ch
98, going out of
PI
k'eu 331, {kou), the
71
i^a/z'
yCjJiu
^if£
)
[how]
853,
exhausted
o
is
•^ ti'
— mouth
•"I-
insipid.
^^
879.
^san 723, shih^ 768,
[>
Chapter 36
562,
/«//,
]^T ^chayig
Oh!
224,
22,
.c/zV 342, it
1^
^juy^V
^
zvu 1059, has no
j^b zvei 1053, _^
it
)
.cZ/z
^
use
429, people ^J^(:/^z' 339,
J^
The
1149,
and
125,
It- 'c/n 56, {Izii)
.
be heard
'kzuo 490, the passing
^k'o'
m ^
{zven)
g
1050,
The
secret's
miyig 599, explanation.
taste.
o
TfiM 5/^2" 763, (55m)
''^*^
^
^ Fi
^
[When] looked at
.<^'^2
53. (^^«)
,/z^ 717,
^/5M
1 01 4,
it
W^
enough
c/«Vw' 385, to
.<^>^«"
53.
(^-2^^^)
1
137, to desire [viz., to
have the tendency] [j^hih^ 203, [hsi) to contract
jj^
be precious.
g^^ /mggo6, [When]
^
[chiang) [That is going
which]
;5sjji»>'''^'
not is
M^ fsiang 967, ^^'^
to
it,
listened
.<^'^«
53. {i^ii) itself,
jC^i^/' 692, surely
^
kii
435, assuredly
HM ^chafig 22, (Chapters 35-36.)
has extended
TRANSLITERATION.
^y
^
.chi 53, {tzu) itself.
203
,cki 53, (^2m) itself.
o jtsiang 967, {chiang) [That which] is going
iSfrjV'"'
1
^^joh^
^
II.
•j^s/rz' 762, (55«) This
137. to desire
Shi 53
gB
weaken
295, (7V) to
•
1054,
^W .z^/z'io50,
[tzu) itself,
o
i^/z"
zt'/z
BH ming
692, surely
called
is
the secret's
599, explanation.
,0
Jgl
5S
^«' 435, assuredly
ch'iangi66, [has] strength-
21^ ^Vm
294, {jou)
MMy*^-^^-
295,
The
[and]
(y^)
^•,s/za«^
'^'^""
jj^
Jtsiang 967, {chiang) [That which] is going
^^ -g^j'w'
53' (^^"^ itself.
j^lj
,kang
{sheng) con-
771,
318, the stifE
^^ch'iang
137, to desire
1
[and]
366,
strong.
feT
138, to ruin
.^'^"'
53' (^-^"^ itself,
III.
kL, o
^
ijjj^/z' 692, surely
/]>
j5| ku' 435, assuredly
fe
^
^
//zw^^'
205,
has
^chi 53, (/"^m) itself.
^tsiafig
,
{chia?ig)\T\idii
which]
^^yu'
1
,<:/zz
is
to
[As] the fish
19,
.i^« 717.
not
425, should
fp
,j« iri8, from
JHH
_j7<^n, 1131
going
137, to intend
^^ /o 913,
^
<^6']
1 1
TjO* t'o 914, escape
o
*J^ '*^
,_y«
pT'^'o
{hsing) raised
the deep,
o
g
^^tt^o 491. \
tso] the
deprive
^|J/z*52i, sharp
53, (/^i<) itself.
o
ij/\J>i' 692, surely
j^
kii 435,
J3E'j«ii25,
;^^ ^ q
assuredly [it
has]
the
weak
ened
21
tender
yf\
endowed (Chapter
r/z'z'
./« 717. not
"gj >^V 36.)
349, tools
425, should
the
204
lao-tze's tao-teh-king.
jy
i 278,
yj^
s/u" 763,
J\^ Jan
t^ 'skeu 755.
thereby
be shown
{ssi'i)
286, {jen) to the peo-
o
pie.
^^
tt/aw'
^1
zt^w/z,
1040, 1065,
J[^ fsiang
|g
'^-
_"-^_^
^san
g
879.
TTj
'J2'i,
768,
^-sV/z,
987,
Chapter
\
37.
'fj^
\^
^
^ix/eV
\rh
j^
ching' 76, the government.
22,
reformed.
1005, to
may
desire
stir.
o 1047, Administering
tao' 867,
*Q*
^
Reason
^chang 740,
always
is
1059. non-
4fflE
i^<^'?<
"^
^zt^-^/
^2^7^
1060, I 967, [c/nang) will
^/za«' 17, pacify .'^>^«*
^1^
^
53. (^^2?)
them
V 278, by
4te6 ^zvzi 1059, the un-
1047, action,
Q
>ff
717, [remains] un-
^tt'//
1047, done.
,>^^?^
174.
(/^oz^)
^zt/aw^ 1043,
^y^/z,
600,
nameable
1059, nothing
^Z£/z/
,i^z^
jning
^^
and
719. {err)
'/''^^
ffj]
gg
[If]
they
37.
71^ /si'ang
^ ^
of themselves
(/^zif)
(err) yet
'Jig,
11
J^lso'
^
things
240, reform.
/zaya' 240,
'^yii
charig
^^ ]^
{zuti)
o
^i
^^ ^*
[it]
967, {^Chiang) will
1 03 1,
^^<''<^'
keep
the ten thou-
..
"Y shih^ *Xj
/5^"
(-s/zom)
296,
nang
U^)
Princes
[and]
kings
p .^'m
^ xg
if
jj^
616, (;/^«^) they can
710, simplicity.
j^^, 1059,
^weVz^o-
.^;^^•
600,
The unnameable
53, its
;^|^ ./^, 710, simplicity
(Chapters 36-37.)
TRANSLITERATION.
/J\\ tjfi^
yt\ 1093, in
turn
^tsiaug 967, [chiang) will
7Y^ yp.i^«7i7. ^^jyw'
1 1
37, to desire [to lust].
(/'^)
virtue
un-
yq>» ,iiu 717, is
:^^/<./i^ 871, {te) virtue.
•^^shr
762 (55w) ^
>
{ching) there
•9?^ /'zWz 897,
[Then]
)
the
[
^T^ Ma'
is
rest.
-^^
f^
741, Superior
Therefore
278, thereby
^^ tsmg' 994, "^
jU^
'shang
^^^^/z, 871,
not
i^jjfyii' 1 137. desire,
z
y
[afford]
[There being] no ^f> ,/« 717.
PJ
205
183, [hst'a)
)
world
/sia?ig 967, {chiang) will ^5^"
1
03 1,
^iS^ting' 905
'^S
(i'^z^)
be
/H*
'j7«
^^
teJi
o ^K^ /««'
^/^/r,
^>
self-
{che?2g) enraptured.
1 1
13,
has
it
S71 Ue) virtue. 183, (ksta) Inferior
871
(i-c)
virtue
,^« 717, not
^Q^shzVi^ 769, loses
i^^teh, 871,
(/^)
'^^s/n' 762
(5.SZ/)
virtue,
therefore
K ^/a T^
183'
(/isz'a)
the latter ^IfH'zf?^ 1059,
/'zVw 690, part.
1^^ /£/?, 871
it
(z*^)
has no virtue.
o
|g ——
^z' 879.
l-»
,5a« 723,
^S^
•4-s/!//!, 768,
^^a/z,
-¥
^ ^
Chapter
647,
fihatig 11,
/?<«•
j>
.
teJi^
871, {te) virtue
a 38.
non-
4nH
.z^'«
^i
^zf^V 1047, action.
1059,
is
hVl \rh Jig, {err)
566, a discussion
teh.Z-]!, of virtue.
'ska/ig y^i, Superior
4ni£ zvu 1059,
L/
'z'
(Chapters 37-38.)
it
And
has not
278, thereby
lao-tze's tao-teh-king.
2o6
^^ jvei
^^
1047, pretensions.
o
XV ei 1047, pretensions.
o
"T** 7n'a' 183, (/z5za) Inferior {iS)
l^^/^/z. 871,
^i ^zf/z" 1047,
is
|-»
'shayig 741, Superior
virtue
w®7z"52o, propriety
acting
^
^zf« 1047,
is
acting
J^
^chi 53, {tzu) itself,
^
^chi 53, (/^«) itself
tm
V/z 719,
and
tm
\r/z 719, (^rr)
/Q
'jz«
"
1 1 13,
VA V 278,
j^a p^^
4~
^zt^^^e
hW
J^ wo'
has
p^
thereby
,c/iz*
when no one
603,
53, (/2^m) to
]f^,>7w^
1047, pretensions.
but
1
it
106, responds.
o
'shayig 741, Superior
^ij
^yaw 287, (^V^O benevolence
^M ^Jang 290,
Se,
^
(tfrr)
juy/e*
1047,
'chi 53, '
rh
is
(/^-i/)
stretches
^^ j^z"
678, (^d-z) its
itself
nn
'rh
719, (<?rr)
\P}
J^^W
719, (^rr) but
^^
.t/i2
]J^
/^z^'
«^b»
5/zz7z,
arm
and
291. [Jcng) enforces
53i
(^2'2^)
it.
Ill
278, thereby
^^J^^i
it
Then
acting
jffi ivu 1059, not
rj V
tseh, 956, (/5^)
434, Therefore
1047, pretends.
when one
769,
loses
II.
j-
^^z'
^^
280, righteousness
[jus-
867, reason
rffi '/7z 719, (<?rr)
and
tice]
•1^
^zt'/i
">^
,c/iz
1047,
is
acting
53, (/2?^) itself
rfrj \r,^ 719, (^rr)
P&
1^ /ao'
'shang 741, Superior
'^zw II
VA V
1 3,
has
but
1^
*^
heti'
175
IX?
shih^
WW (Chapter
38.)
(^^) virtue.
'j(i(^,
i^ teh^ 871,
278, thereby
then [there is]
^^ teh, 871, 'y^
(/zoz/)
One
loses
(^^) virtue,
'^rA 719, {err)
and
TRANSLITERATION.
f^ heu' 175, [hou) then [there '^ is] ^T^Jan 287, {Jen) benevoo
•^
A~^ *^ ^jan fj^
287,
^^z"'
^^ V/i^' 38,
[is]
loses
i^
tao' 867, reason
"^^
,c/iz
'^^
3§
175, (//oz<) then [there
fjjj
280, righteousness.
53, (/^w) in its
hzva
239, [mere]
flo^
and
\r/z 719, (rrr)
j^ ^j«
1 1
^P
761, (55«) beginning.
20,
ignorance
loses
280, righteousness
V/i
that
^=J,
and
One
knowledge
lence.
lence
'y^sJiih^ 769,
^^ ?'
77°. ^i^^^'^^^^, "^'^-^
(y^w) benevo-
'r/i 719, (i-rr)
^J heu'
lyj
One
769,
5/^^7^,
207
'5/zz
and
719, (^r?-)
5/z2' 762, {ssii)
Jp
^^z^' 175, (//o//)
then [there
>•
is]
-a J|[g7z52o,
Therefore
J|^Va78,
propriety.
o
-j^
/a' 839, a great
IV.
dt 'y^^
142,
Now
^^ Chang'
wM Vz 520, propriety's ^r 'che 38, things [are]
^ ^
,cfn
m^ :Po'
[tzii)
in their
jff^ .c/zV 342, in
"^r hvan'
570, disorder
^\
,_^z/
717, [and] not
•^^
.c/z/z
437. abides
^[^
,ch'i 342, in its
ym
/<?' 705,
.^^""
o
begin-
nine
176
/z^z/'
and
53. (^^^) in its j^ '^ 'shell 756, {shou)
[man
its
f^f
705. attenuation
Fffj \;'/z 719, (^rr)
organiser
ch'u 94, dwells
807, [hsin) [and] faith
^-i,
^fti 142,
affairs]
.chung- 106, {tsung) loyalty
^^ sin' j
d&
25, large
J^
V/z'zz
j^ ^^
.^r/z'z
94,
(/zozz)
solidity
externality,
He
dwells
342, in iits
;
R|J /5'zWz 98 i(<:/zzt'zz) premature (Chapter
-S' 38.)
/zz7z.
769, fruit,
of
:
lao-tze's tao-teh-king.
2o8 /T\ ,fu 717, not
/'zVw 897,
5c ;^B
,<:/z«
y.
.cAV 342, in
^^teh,
3p
/^^t/a
—
its
o
yi^ 1095, unity,
JL^ V
j^
V/f'« 445,
^ts'i?ig
firt
he avoids
995,
{ching)
o J[^
'// 674,
278, thereby
Therefore
>%z/ 434,
ff^
872, [te) attained
239, flower.
jl^
^
Heaven
437, abides
//•
Earth
879,
the latter,
>:9
and choses
75'//
loio, (c/j'«)
'ts'z
1034, (/^«) the former.
jj;j^
^.Mi /^^^ 872, '*
—
yi 1095, unity, ^
thereby
j^ning 637,
—*
jprtj ^.s/zaw
879.
,5a7? 723,
Chapter
-f- shih, 768,
39.
<cha7ig 22,
737, {sheyi) Spirit
872,
—
1095, unity,
• _yz\
V
attained
(/^)
278, thereby
^^ y^'w^ 543,
^
peaceful.
it is
^^teh^
13/
~^
attained
(/^)
•"
I^ V 278,
o
^ti'
it is
clear.
it is
mental.
o
Law's
jj
/a/i, 123,
j?fc
"/aw 655, root.
"^^
'ku 453, Valleys
^a
/^/z,
m.^^ yi, 1095, unity,
J^Jf
^ ^ ^n^ ~^
SZ'/t,
802,
V
278, thereby
^^L^yiyig
(/f5/)
Of .r/iz
872, [te) attained
1
106, they arc filled
o
old
mzL'dn
53, (/^z/)
1040,
The
ten thou-
sand ^e/z.
872,
{tc)
those who tained
jz' 1095, unity
^^ V/ze' 38,
the ones [are]
at-
i^
zi7^/;,
^M
/r/f,
1065, (zi'w) things
872,
(/'^)
attained
___»_y/, 1095, unity,
(Chapters 38-39-)
TRANSLITERATION. V278, thereby
l^
^
:^^z'879, Earth,
,s/mn^ 742, {shen^) they have life. heu 174, (/eo?/) Princes
"T* ,^^«??^ 1043. [and] kings
^
]^^ V
it
not
278, thereby
-^Jiin^ezy,
Tl^Amw^
1095, unity,
n uug
^l»^^
o
V
^
zvu 1059, were
J{{c
steady,
o 872, (/^) attained
^^y^,
—— yi, j^
209
278, thereby
422,
^^o Jai2i,
{Chiang)
967,
it
presumably
break down.
_^
1047, they
,ze^/z
5CA-897.
become )
jifp ^5/^a« 737, (s/z^w) Spirits
^^jvu
^,^
1059, are they not
jt^V278, thereby jg<:/m«^'
75, (r//^w^)
stand-
^^J^^^S'
5'\3>
TJ^ /5zaw^
^^/!z'
^ —
58.
53. {^2u)
^
^^-'^^
'>'^
^^J^ii
^
/'?V;/
31^
,t^^z<
^
'z
195, {hsieh) give out
453. Valleys,
1079. indeed.
1^
Jiy,
presumably
1095, [is] unity,
•^'^^^ fff/
422,
it
^g^hieh,
*>^z;
967, {Chiang-) they
produces ilJi>
.<^'^«'
mental,
o
^,<:/eV342, That which
897.
it
1
106, filled,
,j^ /^m?;^ 967,
not
jgw
278, thereby
/^'zV
were they not
278, thereby
,yiy2g
Heaven,
1059, were
V
1059,
'k'ilng 422, c/zzV//,
995. (^/««^) clear,
378,
{Chiang) they
would presumably be exhausted.
o
5}^/5m;/^
967,
^^ ]^'/b'/V;;^422, '•*
{chiajig)
ivdn' 1040.
it
would presumably
lieh^ 531, crack.
The
ten thou-
sand i^'uh^ 1065, (z^'^O
things
^^^^f^^ 1059, were they not (Chapter
39.)
.
LAO-TZE
2IO IJI
H
S
TAO-TEH-KING.
\A
278, thereby
K'
/fe jshang 742, {sheng) hav-
"o
ing
Ij^ jtsiang
^^*^
life,
278,
upon [hsia) the low
/zza' 183,
._:
967, {chiayig) they
have
1047,
^zf/z*
would presumably
^^ 'k'ung 422,
'i
[as
heu
r^
,tt/M
^A
V
•&
-j^
~p
were they not
Q
278, thereby
rZtaw^' Jp '^•q j?jj
Therefore
J^V278,
1043, [and] kings
1059,
the standard,
(c/z^«^)
75,
\r/z 719, {err) /^zt//z
'
but
g^
./?;ao
^
/5za«^
^
Z^^" 103 1,
(Z'^zi^)
themselves
1054, call
^^'^z"
43i. orphans.
widowers,
'-^z^^ 467.
_
717, [and] un-
"7^ .fu
324, [their] high, 967, {Chiang) they
would presumably
•^ 'k'iing 422,
iva72g 1043, [and] kings
.>^z^
selves
^^
174, {kou) Princes
./zf'z/
JjJ
esteemed them-
484,
'^*»
(ssii)
fire]
174, (/fO«) Princes
zvang
OTu
by
tion.
^ s/ii' 762,
be exterminated
wzV/^^ 593,
founda-
[their]
^chi 336,
o
^ ij^j^
'^« 453- worthies. 1034,
'ts'z'
{tzii)
[Is]
this
[because]
J^//zw^'446,
rH*.
fall.
,<:/eV
342, they
L/- V 278, from IV.
A^ ^w'
B^
tsz'eft'
•^* kwei'
484, the noble
jM
from
^^ ^tf/i 3C
'.^cf'^
V
278,
B^ /fszVw' 979, ^^ ^^
commoners
{chien) the
655,
1047, take 655, (i^^w) their root?
JPo .J^' 1078,
^zf^V 1047, take
^^k^':pan
'o ^^
commoners
979, {chieyi) the
434, Therefore
B^
./t7 136, [Is
3^ Jiu 224,
(fen)
{yeh) [query] it]
not so
[query]
[their]
root.
.^ao 324,
The
high
jfc^
(Chapter
39.)
/fz^'
434, Therefore
?
TRANSLITERATION.
'
chV
58, {chih) let
'•s>^«
777. (^«) go
S§.
.ch'e 39,
7^
,jx^7^
.^
.<:/iV 39,
_
^tao' to pieces
a carriage [wheel]
1059,
it is
,
^ JIJ
no [longer]
-g^ j«'
1
[Unities] do not
137, desire
;^
/z<'
563, to be respected,
^
''«'
563, [and] respected
SO
.y« 297, like
"T?
>'^'^'
1^38, a
reason's .«:/zz
^^^^'
553. to be let
down
^^^o
553. [and] let
down
53, {tzu)
/^^w^rr'
tao''
932,
motion
^ ^ ^
Weakness
[is]
867,
reason's .Chi 53, (/^z^) 3/?/«^'
1
149, function.
II.
/'zVw 897,
^\^tr
gem
)
V;^/38, that
o
^
867.
joh, 295, (y/)
a carriage [wheel].
./z' 717.
2II
Heaven,
879, [and] earth
^^xvd7i' 1040, [and] the ten thousand j^j, v^zviih^ 1065, (t£.'2^) things
^.s/zaw^
5P .y^' 297, like /^ 766, a stone.
742,
^sheng) are
produced
j~P>
from
"^T^.^'w
1 1
y^ 'ym
1 1 13,
existence,
g^^^-'879.
^
'yiu
1 1 13,
existence
(TCJ s^- 836,
£^
,sha?ig 742, {sheng)
s/izy^,
Chapter
•~P
5//27i,
'-^VV
.^'rt 1
^zfz/
^chat^g 22, 445, Avoiding
j^ yjmg'
1
149, function, I.
^^'/an
126,
^V/^/38,
is
produced
_j*
•J*
768,
aii,
^
40.
18,
Returning
that [is] (Chapters 39-40.)
118,
from
1059, non-existence.
:
212
lao-tze's tao-teh-king.
^
^^-
gg
s^" 836,
879.
^shzVi, -..m^yz/i^
=^
,
Chapter
768,
41.
(>^5za)
"Ij^shr 762,
(55Z/)
^^z^a«
inferior
scholar
2P ta& 869, reason ^/a' 839, greatly
22,
^
M
/'z^'^^ 933. Identity
1^
z'
5mo'
795, {hsiao) ridicules
^.^^iiSl.
and non-identity.
281,
An
1041, {zven) listening to
^45.
1095,
Chang
'^ hia' 183,
^
{izu)
.i^w 717.
[If]
it.
not
I.
}^shang
741,
^^siao'
A
superior
•-£*5/^2' 762, {ssu) scholar
p3>^«^^
culed
^,i^«
717,
^j^/sw
1
[it
will]
ridi [it],
not
01 4, could
104 1, {zuen) listening to [or,
Jg^ao'
(/mao) he
795,
..^
hearing of]
867, reason.
^fih'in 402,
he
is
strenuous
jy V278,
^
thus
tvei 1047, to
be regarded as
tao' 869, reason.
jj^,r>^ 719, {err) and
II.
^Jiing
207,
(/25z«^)
prac-
tises
X^,chu77g
105,
^ An
(^.9z/w^)
average
_
"^shr
762, (55w) scholar
^^ti^aw Jg/ao' o
867, reason,
"^
chien' 386,
~^ ,yen
1083,
^V/5^'38,
who
builds
words
the one
/^ 'JZM
II 13, says
^
53. (^^z5) that
.^'^«*
o
fs'u7i 1020, keeps,
^^/oA,
434, Therefore
o 1041, {zven) listening
-^i^joh^ 296, (y^) sometimes
^S[
j^ /^w'
296, [je)
Igg ,w/w^ 599, Those enlighttao' 869,
sometimes
^va7ig 1044, loses
mened
[it].
(Chapter
by reason
^^j'o/i, 296, (7V) resemble
^^e'i' 41.)
587, the dark.
TRANSLITERATION.
Jg tsM 990,
Those advanced
213
/V«
875,
^
c/://i^
68.
"T^Joh, 296, {ye) resemble
}^
,ching 73, chastity
Jg^'z//' 926, the retreating.
-y^ joh^
{chiyi)
^
Jg/ao'
_
f^
869, in reason
o
^
^^^2276, The
straight /fjlj
Simple
296,
(/d-)
123, the
1
x>'"
the remiss
(/'o^^)
resembles
changing
o
[pf
i
/Q!q'
869, in reason
-j^joJi^ 296,
^//z"
(/e-)
resemble
512, the rugged.
^
/a' 839,
jT}
Jci^^g' 132,
3ffl:
o
The
^fcyo/z, 296, {je) resemble
chT
^j^'hu
P^
'zfa/7 1038,
'shayig 741,
^/^/^,
The high
871, {te) in virtue
453, a valley.
o
•^ /a'
839,
The
perfect
jfl ^o' 706, in whiteness
•^^joh^
<^
;?<'
ic^^, {je)
ta'
corner.
1 1 19.
839
The
greatest
349, vessel
^ ^o
ch'ang
^7^
/a' 839,
^*
,>7«
^*
.///
^^o
The broadest
not yet
77,
is
com-
[c/iefig)
pleted.
The
100,
1
greatest
sound
176, (7/5/) is void
{sheng) of 771, speech [voice, harmony].
.s//?>/^
37^^ ta' 839. (/^) in
The
greatest
virtue
^^
^^j'o/i, 296, (7V) resemble
^
.>'"
shame.
o
^^teJi^ 871,
square
are likely
299, to be put to
J^ 'kzt'afig- 478,
greatest
zvu 1059, has no
P^o ^^ :^
f*
[th;
fickle].
si'ang' 792, (//s/a;^^)
SuE.
zt'/^
j^
king
1059, has
form
no
it^ 7^7, the not-
J^ ^tsu 1014, sufficient. o ^& c>^zVw' 386, Firmly
III.
established
^^ /^^. 871, ^^yo7^,
296,
{ie)
(y<?)
206, [hsifig) shape.
^g
/«o' 867,
j^
'37«
Src
.2f« 1059,
virtue
resembles (Chapter
41.)
1
103,
Reason
when [is]
hidden,
not having
lao-tze's tao-teh-king.
214
A^
^A
rning 600, name.
r-H ^fu
However
142,
^shang
{sheng) produces
742,
^
—•*_
,saw 723, trinity.
o exactly
lt|fc
'zvei 1052,
^jk
tao' 867, reason [that]
^fe
shayi' T-^i,
"^I
tat' 845, give
it is
-^^^
,saw 723, Trinity
^f> ^shdng 742,
can
Jga z^^w' 1040,
{sheng) produces the ten thou-
sand
^A*
1065, (zi/w) things.
t£/z<A,
o
n
974 {chHeh) and
'ts'ie
chHng
t|&
{cheng) com-
77,
'*^
*l^ cvdn' 1040, The ten thou^"^ sand l^^zunh^ 1065, (zc//) things
plete.
"^ /li'
149,
j^.jV/w |g^^-'879.
gCf
1099,
708,
\
Chapter
i^ :pao'
665,
embrace the positive
*(y
principle.
^)i^,ck'7i??g 109, *
22,
{tsu7ig)
348, vitality
nj V 278,
/ao' 867, Reason's 240, transformation,
thereby
^£ jt/// 1047,
makes [them]
^Jji./zzfo 254, {ho) tao' 867,
The
immaterial
^^t/zV
igf •^^
and
j^^^jya/;^ 1071,
'tf^ /tzf a'
negative
principle,
42.
V/z' 721,
^, fha7ig
^
the
'
r?r| W-Zt 719, (^rr)
5^" 836,
—p* 5/j?7e. *~*_
^
^
bear
harmonious
Reason 11.
-^ ^sha?ig
742,
[sJieng) pro-
A
^/aw 286, (76/) V
1095, unity.
"^
'^
/^"* 53. (^^'^)
yi' 1095, Unity
Bff
5?^'
5E.
z^7/'
—^yi' o
^^1^ ^sha7ig 742,
{shejig) pro-
.
817, {shuo) that
1063,
is
,
)
which
detested,
.L,J
duces duality.
^ 'r/z'
721,
_ 'r/g'
721, (^rr) Duality
(^v-;-)
^^
)
duces
!"
P'ffi .zcrV
355J
(Chapters 41-42
.-^/^
1052, exactly
is
431, [to be] orphans,
TRANSLITERATION.
^^'kzaa /f>
^^o
467,
widowers
'/« 717, [and] un-
^^c/imo'
fnj V/^ 719, {err) Yet
•"H
,^««^
^
,kung
JL^ V
^
/2. o
1043, kings
I
'^^^^'
372, teach
53. (^^?^)
it.
5M fJ^'i<^^^g 366,
459, [and] lords
278, thereby
J^/m;;^
The
76,
(rZr^w^)
[for their] titles.
r^ |5S[ ^z^' 434.
[and]
525,
^ InJ
i^zt'o'
38,
o /|n .^?^
717,
ones
^^/"^/t, 872,
259, sometimes
do not {/^)
obtain
^;
J^ ^ch'i 342,
Therefore
y^'sz'
their
836,
(55^^)
53. {tzu)
'/''^^
719. {err) but
it
1092, [there
is]
j[^ V gain.
^^
{Chiang) shall
278, thereby
zuei 1047,
make
^^J7'
259,
1092,
Sometimes
^Jjc/^zao' 372, the doctrine's
^fu'
you gain
father
i^y,
*
j^ jl^ r-?t
,<^>^z
53. (^^?5)
',r/i
719, (^rr) but
^
^ j5|f
286, {jen)
)
Of others
sii'
53. (^-^5)
|7LJ -f-»
III.
.^/^^'
879.
sz" 836, .9/iz7z,
Chapter 43
708,
^—^^ ,san 723, 22,
J
which
(^ is
'^^
:^ .^/mw^
(
817, (s/i/zo) that
^5r<:///ao' 372,
[founda-
tion].
it
5z^« 829, [there is] loss.
/\^ Jan
[viz., ex-
pound]
^» y^zx^o'
[natural] death.
1060, [But] I
3^ /5m«^ 967,
.^/'«*
'
as:
you lose
829,
'.sz^/z
^Q^j'z
5)5
aggres-
sive
^^ V//^ ^*
o
J^
strong
^
,zfez 1047, take [it]
i^.ch'ing
]^
'w^o 627,
^IJC j/' 1093, also
453, worthies.
y^ z^
^
215
taught.
^zen' 689,
J^jVww^' (Chapters 42-43.)
1
The
universal
149, function.
lao-tze's tao-teh-king.
2l6
zvei 1047,
[doing's
^P /'zVw 897, "TT
hia' 183, (/z5m)
Jx^
,^>'«*
53. ^i^^)
fr/fz'
60, (c/?z7z)
^ ?Tr^
the world's
most
^c>^'z
*^
80,
j^ and
(i^zw^)
courses over
5^ fieyi 897,
T
'jz'z^
g
64, (rZ!z7z) gallops
ff8v/zV;z^
/N*
/f\
o J||^
.cM
53, {tzu)
1 1
)
having
13,
'^^yi, 1092, advantage,
{jou) tender,
^_;Vm 294,
y^
]
^"^' ^83, (/^^^«)
^
.^?/ 717,
the not-
^3v;z 1083, r//z 53.
c/zzao' ^^ ^
speaking's [gen.]
{tzu)
372, doctrine,
o
^
,t£^w
1059, the not-
.^^^'^•1047.
^odd's
[doing's [gen.]
21
.<^'^"'
53. (^^^)
^^
<:Zrz
60, {chih)
'
j2,
'^''"'
^^j7,
most
53.
(^^^^)
1092, advantage
g
^P
chien^ 380, hard.
f'ien 897,
in the
world /z/a' 183,
2t/M
1059,
The
/fer 'jyzw
1 1 13,
existence
4H£ '»**
'
/s.ju' ^ffl*
rM
not having [material]
IJ
hi 176,
(/i5z)
[there are]
few c/jz"
-^ fhi
299, enters
394, [that can] obtain 53, (tzu)
them.
ivu 1059, the im-
fhien 381, penetrable.
~p
ivti 1060, I
•^^s?ii'j62,
^^
{ssii)
\
V
therefore
JjyV278,
)
&r| ^cM
know
53, (c/iz/j)
^
/Z-'
879.
plj 5^" 836,
III.
3^
^ W
(/z5za)
4ffi zuu 1059, the not-
pg
s/zz7z,
6-'
768,
/z"^,
22,
538. Setting
jrf^ ;tzaz'
(Chapter 43-44-)
Chapter
836.
.S, fliang
jt
[>
up
360, precepts.
44.
217
TRANSLITERATION.
J§r
/^
jning 'yii
1
600,
Name
"^"^
^^e^' 176, (/ioz^)
zvang
intense
1044, loss.
and
125,
III.
person
^shayi 735, {shen)
shu
780,
^ts'in
J&^
^N
which
'yti
1
125,
and
/^^t'o'
^fr
^s/;z^
^^
/o 909, more
780,
872,
/^/s.
i& <>'«
1
125,
T*^ vuang ^5/i?^
which
(/d^')
^
[is]
J^g;w' 299, o
/f\
.i''"
(^^^i;^)
717.
when
not
is
"pT'^'o 425,
ly V 278,
and
which
is
more
/t
jj^^/'
692, surely
-^ /a'
839, greatly
'chill
He
be able
27, to last
[and]
413,
r^
will
thereby
^L. ch'ang
to
con-
tinue.
?
Extreme
ngai' 619, fondness
//' 879,
gg^^"836. -4-«
3^
5A/'/j,
'zf z^
Chapter 45
768,
1060,
charip- 22,
139, wastes.
o J.O 909,
to stop
Gain-
s/zaw' 738, [shell)
]^ hung
Much
Ur^ ts'ang 950, hoarding
fS
^^''^'
236,
Grand
^7^' virtue. I.
|7A^/'
[One who] knows
'J^^tai' 846, endangered.
^
-^
despised.
is
?
fing' 700, painful
^t/ei'
[One who] knows
./« 717, not
|t» 'chi 56,
1044, loss,
780,
{chih)
53,
Ari.c/zz 53, {chih) «^^»
256, treasure,
'^p
o ;ja
?
Person
{shell)
^"
,<:/it
P? /5z^ 1014, contentment
[is]
99 1, [chm) nearer
,s//a« 735,
Art
692, surely [brings]
•4^
/a' 839,
(Chapters 44-45.)
Great
2l8
lao-tze's tao-teh-king.
^U,/AV«^
^ ytrjoh,
{chcng) perfec-
77,
tion
^X ch'ueh, 448, J^
839, Great
^f:^zen' 688, eloquence
imperfect.
342, [But] its
,ch'i
y^j'oh,
296, (y^)
stammering.
no' 640,
pj^
1149, function [use,
J^^tsao' 954, Motion
./« 717. not 676,
^j^
839,
/fa'
^g ^yi7ig y^joh^
III.
utility]
@p/^'
1
worn
is
^S,5//2«^
out.
^^ Jian
Great
163, cold.
^S^5zw^' "^
106, fulness
296, (y^)
{skeng) conquers
771,
'^''
j^,5^m^
seems
Quietude {skeng) conquers
(cht'ng)
994, 771,
:
yPp
^ch'uyig 109, (/5z^w^)
empty.
^
.c/zV 342,
^3
ytmg'
1
[But]
its
^/^Vz^'
149, function
'i^« 342, is
^\ijeh, 293,
(y<?)
>^ y^ /.sVw^ 995,
o
/f\
seems
o
yung' ^^ '*
^N
seems
296, {je)
>^^"' ^^^
jS^zf^V
not
heat.
{cJi'mg) Purity
{ching) [and] clearness 1047, are 994,
ch'iiing 420, exercised.
"^ ta' jgf
839,
c/^^7^,
70, straightness
•y^j'oh^ 296,
Jm^
Great
,chHi^ 458,
-^ /a* 839,
seems
(y<?)
crooked.
-jT
;«•«•
JP
chiyig'
183,
(/«m)
75,
(world's
{cheng) standard.
o
^ti
879.
^•^^"836. -!-•
5/2///,
708
Chapter
Great 562, XN ^^ ,chang 22, /z//2,
3^ 'ch'iao 374, ^^joh,
skill
296, (y^)
seems 'j^
clumsy. Jlfj "^^^^ ^3'
'ki'en 385,
^Ij^yuk, (Chapters 45-46.)
1
To moderate
137, desires.
46.
TRANSLITERATION.
219
J^Tjvm' II 37, desire.
[When]
-i^ fien 897,
the
"T^/zm'
ijjH
//zt'o'
256, Misfortune
world
183, {hsia)
j^f^ Tno' 603, there
}^
yiu
:j^
tao' 867, reason,
1 1
13,
has
o
irj
f/^'^'o/^,
^^
'iseu 961, {Isou) race
E^'wa
411, [people] curb
IM V 278,
for
^^ /^aw'
132,
^
/a' 839, greater
^^
^yii 425,
than
^
.i^« 717.
not
JR
,i://z
53, {chih) to
/s«
)
[When]
)
world
the 183, [hsia]
J
E|] wo'
none
know
1014, contentment
^Qi chiu' hauling dung.
(/V:«)
V'zVw 897,
^T^ kta'
-+*
An
571, horses
is
415,
Calamity
603, there
is
none
"j!^ ta' 839, greater
"Hp (jw
425, than
no
^SSl JJ^u 1059, has
^l^yti'
1
137. desire
tao' 867, reason,
Jung
m
'wa
303,
742,
{sheng)
•-*^
are
AjT
^?<'
Therefore
^T\
,c/ii 53,
434,
raised
•IIJ^ ^yil 1 1 18, in
^^ ^chiao
common.
367, the
^^ tsui b* mo'
]
'y^ td"
'
JR /5M
1016, Sin
603, there
is
/.,
JK.
839, greater
425, to
(Chapter
46.)
^/5i^
[contentment's
^\ C
53. (^^«)
1014,
*^^ chayig
none
^yU II 18, than .>^'o
7 . •'^'^^
[who] knows
{chih)
^/s..ioi4. ju J2,
II.
pj*
(/'^)
571, horses
f\* ,shang
-J-
for gaining
/^,te/i, 872,
war
)
contentment
740, is
always
1014, contented.
lao-tze's TAO-TEH-KING.
220
i5^
Wra mi
sz'^ 836.
|jg
-p
shi'/i,
J^
ts'z'/i,
768,
)
Chapter
47.
53, (c/zz7z)
,<:/zz
knowledge
more and more
589,
^? 's/zac» 746,
grows
987,
^^ fhang
J
22,
shi' 762, (55Z/) ^
Bs
little.
Therefore
^zVw' 387, Seeing
j#
'jKM^w
1
137, the distant.
B sha^ig' j "^*^
773,
I.
K^Jdyi VTJ
._^M 717,
Not
Jjj
,c^'w 98,
going out of
J^
Jiu'
286, (j'Vw)
^./«7i7, ^^" /zzw^ 225, the door 53-
4fn
i^''"'
^
/zVw 897,
K
(^'''""'''O
I
•
^ri )
(/t5za)
/f/a' 183,
C
"^ |3
|tg
^kivei^^'j,
fjig
^ti /f\
.c/zV 342,
Jtjk
.ir/t'z/
fj^
^
[When] one
53,
(<:/zz7z)
he knows.
^fu 717, Not chieyi' 385,
\rh 719.
he sees
(^rr) but
600,
he defines
[de-
termines by names] ,/z^ 717,
589, 1
more and more
137, to the distance,
^ch'i 342,
'^r/z
'*^/
98, goes out
'jM^w
,<:/zz
^^ ^zt/c7
heaven's
/ao' 867, reason.
1^-
^"^
719, (^rr) but
/^ ming
window
a
mi
about '^r/z
Not
385, I see
J^ fie7i 897, Jg]
peeping through the
1 1 14,
c/zzV/z'
207, {hsing) goes
not
.i^« 717.
^^
not
o
the world.
o
/fv
Rffi '_y/w
man
J
{?f|
know
[sheng) the holy man
one's (Chapter
47.)
1047,
he labors
719, [err) but
citing 77, [cheyig) he completes.
TRANSLITERATION.
^ [JCJ
ti'
^
sz- 836,
•4-» shih^ 768,
^ ^ ^
\
Chapter
Tvang
z^^ ^xvu /ys
1044,
To
^zf^V 1047,
i^i
/«"(?A,
[Who] attends
1S jx^ei 1047,
done.
^
(•'^^^)
7C ^fo
293. daily
'jpV-
he gains.
j^ j.veiio^'j, [Who] tW /ao' 867, reason
practises
r^ -J^
,j>'z<
and again
829, he diminishes.
(<rZ!z7;)
Pja*
183. (/.sza)
chang
740,
take
)
^^^
^-P-
i
always
zf w 1059, non-
'
764,
(55?<)
diplomacy [business]
394'
'yiii 1 1 13,
When using
o
^N
^pu 717, not
J&
/5W
[he] attains
1014,
425, unto
^»»»
he
fit
thereby {chii) to
5^/zV;z897.
)
,
^z^eV 1047, doing.
(Chapter
is
75« loio,
fl\/
non31l£ ^ zvu 1059, -"^
^
^97.
j^ V 278,
Thus
chi' 60,
/.V
l^chi'
^
278,
^o
^as/zz*' 764, {ssu) diplomacy
^chi 53, (/^^i) himself
IM V
^°i°'
o
'5//7Z
JS '5z^«
-^'^^'^
^^ shi
829, he diminishes. Jg to H '-sww 829. He diminishes
1 1 14,
'^^'"
j/J V 278, he uses
SHt
jV/z 293, daily
^l^yiu'
un-
1-jr^
learning
(/z5zV^/z)
209,
o
"^
^;pu 717,
nothing
is
forget
to
/O-j'z"' 1092,
P
1059, there
knowledge.
53,
^
H^V7z
719. (^^'') yet
'.''/^
647,
does non-
^z^fV 1047, doing,
ffj]
.^/^«^^^ 22,
.^/zz'
He
'9H£ ,tf w 1059,
879.
jX^fah,
221
48.)
take
^^e
lao-tze's TAO-TEH-KING.
222
^fe
^
^-'" 836.
Chapter
•4-» shih, 768,
-jf
'kill
49.
^^ fhang
^chi 53, .i^z^
7f\
'^^
22,
3^ yaw' 289, Trust in
ff
^^
^^/z,
Not
752,
'che 38,
good
ones
1060, I
7t'z^
/J^yi'
(^2^z<)
717.
^B 5/zaw'
413,
with goodness them.
5//a7z' 752, treat
•
1093, also
871, virtue.
^& skafi'
752, treat with
good
ness
'^Bshang
^^
773, {sheng)
j
^o
holy
^ya« 286,
TV
The
zt'w
^P
chang
^
man
^fe o
1059, has no
^nt
)j]^\
{je?i)
(/o) the hundred
1^
5/«^' 810. [hsing) families
^
2: ../«• )l]|V ,s/«
J^
53. [t^u) their
806,
O
{hsin) his heart.
{ie)
[For] virtue
5/za«' 752, is good.
807, {hsin) The faithful
^^ own
^
•^
*
1060, I
sz«' 807, {hsifi) treat faith fully '^^"' 53-
(^^«)
'^'^ 7i7.
F^ sm'
806, {hsin) heart
F^.J^^'i 1047, he finds >|j\ ,5/«
871,
35: zvu
I/^ V 278, In
^
/;<?;z,
them.
V/^/ 38, ones,
,s/w 806, {hsin) heart.
^o/e. 707,
53, {tzii)
4S s/«'
740, fixed
o
3
.<:/?/
The un-
807, {hsin) faithful
V/f^' 38,
^2V2l
t^^m.
ones
1060, I
jz' 1093, also ^j[J\
-j^ shan'
^y ^5*
V/t<?'
752,
38,
Good
ones
M^ *"
5m'
807, {hsin) treat faithfully
^2.
'^''"
53-
(^•^^'^
them.
teh, 871, (/^) [For] virtue
zfz^ 1060, I
(Chapter
49.)
TRANSLITERATION.
m
^
szn' 807. (hsin) is faithful.
^cki/ 358. all ./^az"
III.
sMn^'
y^ .7«w /ji*
773,
(sAen^-)
.^''«'
160. treats as children 53, (izu)
them.
man
286, (yV'w)
,
^•!?«2*'
941. lives
^F /'zVw 897, ^'' ^^
'^ hia:
^
The
223
y|| )
.
/
in the
florid,
z%i^ {hsia)
ti' 879,
'tt'M
1060, ^
-V*
shz'h 768,
Chapter 50
o »|!||
f-^
^
^90. so cautiously
M
^^^'i" 484,
,zt/^2
1047, dealing
;^
,sM?ij§r 742, life.
,/^zt/Kw
268,
\
I.
universal-
ises .<:/^'^
342, his
i|j\ .^z« 806, {?isin) heart. o ^^^''^707.
(/o)
The hundred
j^
sin^' 810. {hszn^) families
•^
.c/^// 358, all
J^
c/iz^'
89. fix
^
.r/i'z^
4;
.^^'^"'^^ 742, (s/ien^) is life
^ J^
"-^h 720, (d-rr) ears
g
w«'
98,
Going forth
^j'li' 299, coming
home
^
'•^^'
death.
^
,sMn^
836, (ss2i)
is
o
742.
1
{shen^) _
21
.^'^^
t^ /^^
upon [him]
.c/zV 342, their
"y*
~"
53, {tzu)
[ Life's )
919, pursuers
5/^///,
^
768, [in] ten
'yi'u 1 1 13,
you have
.-^^w 723, three.
o
^
607, [and] eyes.
o
^ A
Esteem
with
(world.
He
,,.
g"
-z-z^
^^^'^'
^AV«897, '^ hia' 1%^, {hsia)
^
fe^ ,cha7ig
iieh^ 890, cautiously.
5/^a//^'
773,
{sken^) holy
,ya« 286, {Jen)
man
The
^
'<!'^^'
836. (55Z?)
Death's .^^« 53. (^^^5)
'(l^ ^^« 919, pursuers
(Chapters 49-50.J
lao-tze's TAO-TEH-KING.
224 <J-» shih^ 768,
[in] ten
^n
^«*
you have
gi^/zaw' 752, [Who] ably
^
*yiu
1 1 13,
^^sheh,
,5aw 723, three.
A Jan
^ ^
286, (ye-w)
^ ^
Of the peopie
who from
(^^«)
53.
.<^>^«*
;wan 1 04 1,
their
^sha7ig
._ 'f~J'
{sheftg)
742,
'che 38, the one,
562,
53,
^
'5^'
836, (5sw) death
j|y,
//' 879,
(/'2z<)
[when] on
(///)
land h'ing 207, {hsing) he trav-
-_,t:^/
his
els,
'^'^ ,/z^ 717, not
to their
/^
manages
{she)
life,
[^ Inh^
Cjl ^sha7ig 742, {she?ig) life o fflfl tiing' 932, are moving
750,
{zven) I hear:
^1^.
vrt' 1
128,
he meets
^/[i sz" 837, (s5z^) the rhinoce-
place,
o /)[|\ j>'z'
f^o
1093, also
^•^t-^sh^h^ 768, in
ten
'hu 224, [and] the tiger,
"kju'
"^
1 1
13,
you have
^^
,_/>/,
ipj
./i(?
142,
213,
n^ ku'
^[\
Now
W ?
'
soldiers,
717, not
675, [need he]
shun
V/zm, 355, arms
-fc ,fing
o
j^
,:^ii
S^/z
what
434, is the reason
among
^^^chtin 419,
,5a« 723, three.
coming
[when]
299,
-•^^
/^'yi'u
698, [and]
weapons.
o
V
278,
Because
R2 •^^"
837,
[^*?5«)
The
rhinoc-
eros
nl
^^
,<:/z'z
342, they
^ffi
,sha?ig 742, {sheng) live
^z^:'?/
f^ su'
1059, has
no
817, [shuo] place
where
•
^4^ ^ska??g 742, {sheng) life's
^
fhi
IM
/f^z^'
/taz*'
53, (/zz?)
176, (/fo«) intensity
307,
Indeed
^[^
^/Vz^ 876, (/"oz^) to insert
^^
^chH 342,
^^
,£-/zm/
409, horn.
ri^ 'hu 224, (Chapter
50.)
its
The
tiger
TRANSLITERATION,
^
,tvu 1059, has
f^
sic'
no
817, {shuo) place
^
ts'u' 1008, {ts'o) to
^^
fh'i
^
Pjf
•^^«'
-^
,yu?i^
^
.<^>^V342, their
^
{je?i)
•jpT //c 213,
what
^
is
/^z/
434,
^ ^ .^ yt ;ttfe
them.
53. (^^«)
7j^ Jung
^ ^ ^ ^
the reason
?
278,
Because
1065, {^vll) Concrete things [reality] 206, {hsing) shape
them.
.<^^«53, (^^z^)
shV
765,
(5/^z7z)
ch'uig yj,
Energy
[chetig)
com-
pletes .^/"' 53, (^^«).
them.
Q
shi' 762, (.S5«)
.c/zV342, he
\
Therefore ,t^7/ 1059, '^^'
has no [does not belong to]
836, {sszi) death's
ii' 879, place,
a^z'
^
7i'///z^
[among] the ten thousand
1040, 1065,
(zt'z^)
things
~
E| 1^^^'
-|-
^^' ^^''"^ ^^'^^^^
o
o
?r
(/^'),
,ju
V
[living
creatures] Virtue
o
blades.
o
J^
871,
zc'«/z,
Now
142,
them
53, i^^^i)
'^'''^'^
146, to let enter
yaw" 288,
^^ Ju
^ ^ M^ ^
where
o
--
gives
life to .^>^«
.
817. (^/^..o) place 1
Reason
867,
.^//«//^- 743, (5/^^^^^)
^^ ^/^/^,
have no
1059,
t^H
4f
34, {tsao) claws.
,////^ 698, Soldiers ^2X7<
'yan^ 1072. To nurse ^^/!.87i, virtue.
^g ^ao'
o
:^ 3^
^ put
his
10^2,
/l^ V//«o
-
where
225
1060
5/z//!^
*—•J)'///,
|
^
879,
't<^«
''zo'
768,
.i^« 717.
^^ ,/5«?z Chapter 51
J^ tao'
1095.
cha?2g
22,
603,
not
1019, honors
867, reason 719, {er7')
fj^J
V'''^
^^
y^zi/^z'
(Chapters 50-51.)
no one
and
484, esteems
;
lao-tze's tao-teh-king.
226
^^ ^«,
teh^ 871, (te) virtue.
1
140, nurtures
<Ui»
Jg
V
^
,^/« 53.
^
'^
/5?m
^^
teh^ 871, {te)
J
"^
fhi
1^
ch'ing 77,
tao' 867, (^-^z^)
Reason's
1019, honorableness
'*'^*
pletes
^h ~/^
^ virtue's
53, [tzii),
,^-^2
,<:/iz
53, {tzu)
matures
them
1072, rears
484, esteemableness,
^v^ '_/"z/
142,
however,
l^f wo'
603,
no one
y'
53.
.<:/z2
53, (/^«)
them
o
5^ v^ .'^'^zz
them,
shuJi. 780, {sii)
^S: 'yang
;d^
{cheng) com-
^"''^
)
"/^
>^« kzver
them,
53, (^2w)
^/z^ 151, protects
,c/zz
53, (/-ew)
them,
(^^z'^) it III.
-^^ ming'
commands,
601,
>M^ ,skang 742, {skeng) to give •^^ life to [them] rfft '^r/z 719, (^rr) but
o 719, {err) but
rfft
'^r/i
^^
fhang
^ •--1
/52^"
285,
so
^"^^l /fez^'
Al
yf\
^& !
I
they are spontaneous.
reason
^shayig 743, {sheyig) gives ,c/zz
53,
fm
/^/z^
871, (/^) [but] virtue
^^
ch'iih^ 98, (/z5zV)
^^ <21
,i:/zz
'^'^^^
(/'^z^)
53, (/f^w)
cKajig
'ytu
to
1 1 13,
own,
o ^S»
^z^^V 1047, to
rj^
'^r/z
/j^
.i^" 717.
make [them]
them,
nurses
not
)Kfc s/zz' 761,
^
ch'ang
r?r|
\rh 719,
/J^
(ssz'if)
i^j,
to claim;
weV
them, (Chapter
51.)
to raise
(^rr) but
./" 717. not
^gl Vsaz 941, o .S» shV 762,
them,
27, raises
53' ^^"^^^
719, (^rr) but
i"^
life to
^
V^
.^" 717. not
J
434, Therefore
i''^ tao' 867,
r^
always
IO3I
(/^z<) 0^1 self ( + ^:^.\
Alt Jan
X^
740,
to rule (55zz) this
1054,
is
called
[them]
227
TRANSLITERATION. proy^ •^ hilen 231, {Jisueyi) found ^S teh^ 871, {te) virtue.
^fu
151, in turn
Art
,c/fz
53,
^.
,chHi\7., its
—?•
Hsz^ 1030,
'^
knows
(<:/f//i) it
son.
(^2^/)
o
3r ^t-»
1060,
zfz^'
768,
s/jz'/f,
Chapter
y
52.
(c:h"i
^yuen 1134,
Return
480,
[W>%en] the world
)
V
"T^ hia'
183, [hsia)
^fe*
1 1 13,
takes
761,
(55w)
^^
j
,^L
,c7zV 342, to his
begin-
T7
'wz/ 605,
mother.
;«o' 606,
To
o
;^7
•S» yf\
its
1047,
1
Ztza
the end
,5/za« 735, (s/ien) of life [the body, the person] ,;pu 717,
^^/az"
he
is
not
846, in danger. II.
Tao] comes
[the
A-en 897. •
son,
151, in turn
278, thereby
^zf/z
(/zz/)
'sheu 755, {shou) he keeps
_
ning,
CI V
342, its
^^
-m:
"h^ 'sM
knows
it
(<^'^'fz>^0
53.
to the origin,
/'zVw 897,
jyzw
When
Hsz' 1030,
^ Ju /fezf <?V,
^
.<^''"'
339,
-
T^
^^ ^\
^F
-+* 22,
^
^ ^^
^//z'
J^
*^^ V/i' 721,
^chang
1^
)
o / 7 \ 183, {hsia) •
f
be-
the world's
)
M^sek'72S,
"^^
{se)
[Who]
closes
//zV 342, his
^'^tin' 925, mouth o
BH /z"
-102 '^^^ ^05> mother.
676, [and] shuts
o
|§^
<:/zz'
339,
^n
<^^^^"
53
When
(<^^"'>'0
one knows
.'^>'^V
P^
^wa;z
'
"rI
.
.c/iV
342, one's
342, his
.It,
'ww 605, mother,
J§^ ^shan (Chapters 51-52.)
[men)
sense-
gates,
^^ ^ ^chiing *
•ffl:
576,
i'
106, [tsung) to the
end
735, {shen) of life
228
LAO-TZE'S TAO-TEH-KING.
^
not
,i>u 717,
^f" ^zf//z, 480,
^h ,c/izn 402,
is
nM
[Who] opens
Jz'ai 308,
"^rtm'
925, mouth,
>^.tsz' 964,
5g
[and] med-
(f/;z*)
i^
599, enlightenment
o
4K ^^?^
his
home
to
,c/zV 342, its
BB ming ^
^f ,<:;eV342,
q
^
troubled.
[and] goes
.z'
1059, does not
277, surrender
'Ja. ,5/zaw 735, {shen) his person
dies
jy^,c/eV 342, with
55c ^y^^^^
^°7°' *° perdition.
o
^^s/n'
764, (552v) affairs,
^|^.9/z2' 762. {ssii)
This
o
^^^.chtotg 106,
^j^^shdn
^T\ ,^w
{tsti?2^) in
the
735, {she?i) of life
717, not
g@
z^'^'z'
'p^
5z7z,
1053,
called
is
805, {7z5z) practising
^ST chatzg
740, the eternal.
o tr^zw' 415,
B
can he be saved.
l^^z'879. r/zz<?«'
385,
To
see
•^
^j> 52ao
{hsiao)
795,
smallness
^J
j'w^/z^ 1 1 30, is
BH ming ^i2
_s//^z^
3^ ^^
^y^z^
P|
2S
called
599, enlightenment. 755, [shou)
294,
(yozz)
To keep
one's ten-
derness yuefi^
1 1
chHang
'z<^'z<
1060,
[one's]
-I-
5/zz7z.
—
^sati 723,
768,
^
//zaw^
^
3'z7z,
Ig
Chapter 53
\
22,
1092,
To
gain
chi?2g' 76, insight.
30, is called
366, strength.
J'^'S/ZZ 761, (55Z^) If
o
H3 jyz^w^' JP^
1
149,
[Who] employ
,ch'i 342, its [i.e., reason's]
-yf^ Jzzvayig 478, light,
wW
Jfe-Vz^o 627,
^^^c/nd' 360, in an insignificant
^^J^^^
yz^ 151, [and] reverts
I
285,
/g'^'^'" 1113.
(Chapters 52-53.)
manner have
;
TRANSLITERATION. ^P.c-^z
^ "^
53, {chih)
Jung ,yu
knowledge,
207, {hsing)
I
walk
II 18, in
Jg/ao'
/s'ang 949,
^ JIU
867, reason
Jj^'zvei 1052,
it is
only
gran-
738, (5>^fw) very
227, (/zsm)
,/iii
empty.
To wear
i-^" ^52,
.tc^an 1041,
2!J[]
[and] aries
^>^^««'
^^
"^^JcC 839, the great
229
(w^w) orna-
75'«z 944, [and]
ments gaudy colors
s/iz
758, {ssii) assertion
ski" 762, t^/z"
iaz
;
{ss?i) this
846, to carry
'
^Ij/z" 521, sharp
1054, I fear.
j|gj c/^zVw' 388, swords,
'yen' 1089, to be excessive II.
'yi'n
'>^''"'^39.
The
1
102, in drinking
great s/nVi^ 766,
Jjg
^
5/ia«' 738, (sken) is very
^d^
.2
276, plain,
q fj^
^
[and] eating,
^ao' 867, reason
\r/z 719, (^rr) ,»^^V^
R^
/SW943, wealth
^
/zzt^o'
/a
'yru
1 1 13,
^&
^3'z/
1
256,
[and] treasure to
have
but 121, in
abundance,
597, the people
^j^5/zz' 762, {ssu) this
fLZL'/iao 171, like
:J^
^ ^ ^
c/izV?^'
gg
ttrV 1054,
is
called
407, by-paths. iao' 868, robbers'
.c/fao
ace,
32,
5/m7/' 738,
j^ //^'z^
[When]
[seat of
the pal-
government]
(^/jt";?) is
,kzv'a 468, pride.
very
^^
92, splendid,
I
/ten
898, the fields
sM?i
738, (5/!«?«) [are]
u 1059, weedy (Chapter
53.
[It is] anti-
/ao' 867, reason.
ig^ /saz o very
^71^'
.Z^^' 136,
940, indeed.
LAO-TZE
230
H
ti'
3*
'tvu 1060,
S
TAO-TEH-KING.
879.
^|-» shih, 768,
\
Chapter
54.
•^^ fhang
j^ .sm
22,
To
811,
^
.<^>^^
53.
'-\'
,yu
1 1
j^
386, planted
V/?<?
^\
,fu 717, not
^^ shan jQ/ao'
^
665,
[What is
Tao]
virtue
"Ht 'nai 612, then
is]
{c/ien) is real.
well
,5m 811, 1^ ^^ ^c/zz
53
(Aszm)
[Who] practise
(/f^-w) it
'yu II 18, in
^^ ^cJiia 351, his o 342, his S.
uprooted.
752,
e.,
{shen) person
(/^)
^-^
is
735,
^,teh,^'ji,
38, the thing
647,
[i.
18, in
his
T^
^Ql^fa
(^^-zi) it
fihan 15,
[What
752,
^^
Who prac tises
^^ .<:AV 342,
I.
^^5/^aw <:/!/>«'
('^^•^^")
cultivate
foivan 474, intuition,
^^
^^^'
J^ ,5^aw
55" 836,
gg
'^^" iS '^
family,
.^>^^V
is]
well
^^ tth^ 871.
preserved
(/(?)
virtue
yQ*
^yiu
^&
^3^?^ 1
^
.5z« 811, {hsiu)
1 1 13, is
'che 38, the thing
]/y^ ,i>u 717, not
n|[)/o 914,
is
"^
taken away.
o
V^
120, overflowing.
[Who] practises
,chz$2, {tzH)
it
II.
ZZ^'tsz' 1030, {izu) Sons',
.I3p ,>'« 1118, in
j5S .5z^«
"^^fit'ang 189,
^X
/s-z
'
|jt}5 52^'
829, [and] grandsons' 965, {chi) offerings
838, {ssu)
'*''^
^> .i^"
and ancestor worship
{hsiang) his township,
Jgl.^^'f'^ 342, hi
^(j^teJi, 871,
(2'^)
virtue
WS>
Ttj'nat 612, then
717, not
'ck'ok' 81, (^Zf'o) will cease.
(Chapter
J^^t:/?'aw^ 27, 54.)
is lasting.
TRANSLITERATION. 4gC.5ZM 811, {hsm) [Who] -
231
fra ,kzvan
one
474,
tests
practises
^,c/iz'53,
^^
{tzii) it
351, families.
,<rA/a
o
•^^ ,yu
1 1
^^ ^^zt'o ^^^,ch'i
18, in
J^
491, his country,
V
By
278.
^sK Jiiang
189, {hsiang) one's
township
j®B Jzzuan
his
-^4,2,
Hm.tek^ 871,
(/^)
474,
^5 Jiiang 189,
virtue
one
[hsiang] town-
o
75^
•S- ./««i^ o
4^,szu
157. i/^nS") is abundant [prolific],
811, (/tszw)
[Who]
•
practises
^
^
~1^
53, (/^z<) this
.c/zz
)
-jChza'
183.
^^
342, his
.<:/zV
^^ /^^, 871,
^3
^^zfo 491, one's country
HP 1^
JiTJuan 474,
one
kxvo 491, countries.
^^^
(^sm) P^'^^^'
Ue) virtue
^A.«897.
Jzzvan 474, one tests
3?
.^'^'^^
897.
)
\
716,
is
universal.
^pT
III.
"MT ku'
434, Therefore
J[^^
J[^V278. by ,shan 735, [shen) one's person fozvan 474, one tests
J^ ,5>^aw
735, (^//fw) persons.
J^ V 278,
By
^
hia 183, {hsia) .zi/?^
'i^'w
.c>^za
(Chapter
Jio 215,
V
278,
what-
by
.^^i 53. {chih)
-^
/'zV« 897,
K"
^^
54-)
worlds
)
1060. I
jff[
^ ^
351, one's family
world
ffiB
|>"
nai 612, then
^^,.,
\
-jT^ /iza' 183, {hsia)
_y^
7b ^&
tests
J^V278, By
.^'w 1 1 18, in
-^ften 897,
ships.
]^V278. By
then
'waz' 612,
tests
///a' 183,
know
{hsia)
the world's
^chi 53, (/^?^)
yaw
285, being such
/saz 940, [Query.]
?
.
.
LAO-TZE'S TAO-TEH-KING.
232
J[^V278,
by
[It is]
yy^
1034, {tzu) this [viz.,
ij^r ts'z'
o
"^Fi 'luu
442, seize [him].
^^ ^chiie ^11, ^^ Vzz'ao 632, /ys ^pi
1060,
•4-•5/^^7^, 768,
Jfjivu
\
Chapter
55.
144, the seal.
[ous
I.
«^^ han
[Who] embodies
162,
^
/^/z,
871. (^^) virtue
J>^
.t/zz
53,
Ip,
Z!^z<'
(tr/zz'/z)
706, (^o) strike [him]
454,
fl^y
yj^ Jeu
294, (yoz^) are tender
'.^''^^
719. (^^^) yet
^^
zo-o'
1064, the grasp
1^
^z^'
n5
435.
is
1052,
5^n
^ -^
,j'«
1 1
c/z'z7z,
does not yet
,^^'2'
53. {chih)
know
comparable the female
18, to
72,
(an
lj£
'wz/ 588, [and] the
^21
''^^'^^*
infant
child.
7s^' 1030, {tzu)
53' {^^^^)
male
their
[ii^]
'g*/z<3"2i7, relation.
o
^S.
/?/ 922,
^j
ch'toig
no,
y[\
,/zz 717,
not
^t
s/zz7z,
Poisonous Iljj
{tsu7ig)
^tsui*
Tp tso'
sheti' 756,
{tncyig)
[K"., vol,
31,
p. i]
1005,
is
erect.
o
o 6lOi
(frr) yet
the child's virility
.
769, sting [him]
'^^^^^S
\rA 719,
in-
sects
Am ^*^
He
fulness [so-
^^ '^Vw 697, "T^
firm.
[in] its
(/z<3zz)
'^z'674, is
The bones
39^' *^^ muscles
'^'^"^
^^ zfeV 176,
birds
S^j'o/i, 296, are weak,
22,
^^«^« 231, Of the Mysteri-
j^ J'u
'i^w
Carnivorous
717, not
jM^o/z'
*^
1060,
^^^fha7ig
H^
J^c/zw'
reason]
0if2'879.
^
717, not
,i^?<
Wild
[hsou) beasts
*This character is missing in VVilHams, but a similar form of the same word, which like the above means " the privates of a child," to
on page
(Chapters 54-55-)
821.
is
referred
TRANSLITERATION.
^^ **^
,lsi>iff
jv^
^chi 53, (/^//)
5S
^'^""'
•rh
'_>r'
His [semen] [grows to] its
992, [ching) spirit
60,
perfection,
(r/////)
P
yz7/,
rrtt"
'
rh
l^jz"
173,
p^
increase
^shang 743, {shoig) yiieh^
1 1
)|j\ ,s/w 806, (/^5^;^)
day
/^
he cries
^,
cJiV 348, spirit
PH
j'z^^A, 1
Jig, {err)
life
30, is called
(/5z/«^) All
293, the
^^ had'
^
•^°9^' '^°
njdE siayig 792, [hsiang) a blessing o
1079, (>r/0 indeed.
o
"^^ chu7ig 106
^^-^''
233
and
HS
1092, sobs
•^'^"'
7^^'
1
(•^^^'^)
The hear
directing
30, is called
ch'iang 366, strength.
o
/f\
./^^ 719,
HW
5/za' 731,
^rt
[yet] not
becomes hoarse.
z^z</^,
1065, (zf e<)
Things
^X^chzvayig' 114, fully grown
o /^^^
T^n
254,
His harmony
.^^. Jtsiayig 967, {Chiang) are :»-^
"/^
shown
'^ 3p
,<:/^z
53, (/^z^) [is
^/-Jz'
60, perfection,
^fl.
'ye'
in]
its
1079,
(j^^/^)
about
^^ 7ao 508, _ o
g@
^t'/^
^
,<:/j/
indeed. J
^ ^tt y?o
j^
yy
"
^n
254, the
>7<^/t^
1130,
53,
53,
We call
(/2'z<) it
867, reason.
Un-
7^
./?/ 717-
^"^
/rto'
.Q,
'Isao 953, soon
P-l
'^
harmonious is
(<://z70
867, reason
called
To know
^a?" cha7ig 740, the eternal
pn
yueh^
Ph
i^^H-?" 599. enlightened.
1
1054,
o
To know
chafig 740, eternal. .i:/^z'
'
.ii?/7i7. un-
^g' /ao' T?r| f^^^ 53> {chih)
to decay.
130, is called
(Chapter 55
278, ceases.
LAO-TZE'S TAO-TEH-KING.
234
^^o 21^
'tvu io6o,
-i^
shih^ 768,
-^ luh,
302, sharpness.
?*z«"'
He
^^ V/zzV 359, Chapter
56.
562,
^^^
,ch'i 342, his
^
Jan
W
/'^^
unravels
129, (/^;2) tangles,
o
^chayig 22,
S^
^
^Am^w 231,
:^
/^A, 871, virtue.
^tl •^•^
f^ti
^^
'chi 38, the
tIq ^kivang
identifies
jff, ,ch'i 342, himself
knows,
one
^^o
"S*
^>'^w 1083, speaks.
"g*
^>'^w 1083,
ch'an 22, [cKoi) with the dust.
^&5/zz'
762,
=@
zt/(?V'
1054,
"^^
Jiue7i
(5.sz^)
is
This
called
[Who] speaks
cZ:/ 38, the
{hsilen)
231,
pro-
found
one
jm
fu7ig
933, identification.
not III.
4P|1
.<^''^2*
53.
^^
s^-^,
728, (5^)
knows.
(^-^^z'/O
He
shuts
/^<z
^^
i^z'
'
676, [and] closes
.c^V 342, his
p^^?«a« *
{men) [sense-]
576,
gates.
„ ^^/.9'o' 1004,
He
-^w'
^^N
,fii 717,
^^
92s, mouth,
'
gfr
PJ
.c/iV 342, his
^^o jH^
He
|pj fu7ig 933,
[Who]
;^' .^wjiT, not
"^
478, brilliancy.
o
{chih)
53.
,i^w 717,
^ch'i 342, his
The profound
I.
^^ Jp
He dims
254,
^H*. ,c^V 342, his
425, he
/^'/z,
872, {U) be obtained
\rh 719,
§ra
jts'in
(^rr)
i°93.
^
717, not
56.)
and
and
^^'^' .i^?^
can
991, [cJi'in) be loved
,k'o 425,
^Mi/^/i, 872, (Chapter
not
.>%'o
Ifjj
pT
blunts
434, Therefore
can he (/(?)
be obtained
TRANSLITERATION.
mj
'
rh
and
719, {err)
j^>^z/
^^ ,shu 775,
be discarded.
y^
,/z^ 717,
Not
PJ
^k'o 425,
can he
/^ teh, 872,
434, Therefore
^zt'//
1047,
it
becomes
-|vAm'i83, (/«m) (grid's
be obtained
{te)
^
235
•S*
kzvei' 484, honor.
o
jj^
^IJ
//'
521, interested in profit
^j[j\
yi' 1093, and
^>
.pi 717. not
pJ
,>^'o
425, can
/'^//,
872,
\rh
719, (^rr)
:^ Ij^
^!
and
\r?i 719, (<'rr)
{ti)
/r 879, •ff 'zf ;^ 1060,
he be obtained
-p
5>^z7z,
768,
<-l^
/s'^7^,
987,
cha7ig
^^
[
Chapter 57
22,
and
hat' 161, be injured
1^ 1^
shu7i 783, Simplicity ./^'''.^ 155.
in habit
p
^^
./« 717. Not
I,
V
IJI
"pJ
:J^ JJq
^t
,k'o 425,
JpcMw^' teh^ 872, (/^)
be obtained
'/7z 719, (^rr)
j'z"
y^
,pu
1093,
o
V
J[J[
and
278,
With
-gh ^iT/^V 344, 'ji'j,
,^'0 425,
craftiness
not
^n ymig'
1
149, is directed
can he
^^ teh^ 872.
{U) be obtained
Hjj \rh 719,
(<?rr)
^^ '^
{cheng)
right"^ eousness75, [rectitude, justice] y'j!^ c/zz' 59, {chih) is adminis :•" tered ^^-^ix/o 491, the empire.
and
kivei' 484, be honored,
^fJC
pf
With
278,
can he
tsien' 979,
and
{chie?i)
.^^
./zVz^ 698, the
J^
'i
4S^
^z«^7/
278,
army.
With
1059, non-
be hu-
miliated. (Chapters
shi' 764, 56-57.)
(5^.sz^)
diplomacy
LAO-TZE
236
M^
'ts'ii
loio (chu)
is
55AW^897.
TAO-TEH-KING.
taken
^IJ
/z
the
;^S
^>^V' 349,
)
empire
•y>^/«'i83. {hsid) '
S
i
p
^^t£.
'^T
what-
215,
./zo
sharp
521,
weapons,
ffl kzvo 491,
^
1060, I
2X/Z/
'
jjfe
the state c/zza 351,
1029,
/-s^-'
(^^^;f)
1^ V 278,
•^ Jixvu7i 267,
by
T^rt
f^i
^
fih'i 342, its
53.
^7C ^yaw
(<^/^zVi)
know
Jl
^^ ^ ^
285, being such,
gj^ /5a/ 940, indeed
Jan
more
confused.
is
286, (y<'«)
/o 909,
The people
more [they
the
are]
V;zV347, artful
TJC ch'iao
?
the
and more
,^'*^
374, [and] cunning,
o
J^ Jj;r
V
is
[by]
1034,
(/f^z2)
278. It
/5'2r'
^^iu ^c/^V 344, this [rea-
abnormal
S^
zuuh^ 1065, (zfw) things
%^
/S3-'
^Q
.cAV 347, occur.
son].
more and more
1029, (^^«) the
II.
o
^ /o 909, the more
Laws
123.
x/«
•^ /z«^'
546, [and] orders
J^
/52''
1029,
^^^ ]^^
^chayig 23, [are]
[there are]
chV
340, restrictions
i\SS
hzt'ui' 266, [and] prohibi-
tions
m
^o
/ao' 868. robbers
mz'n 597, the people
ffi&
/.se'V
mi
^^
,/o 909.
/jS*
>?«
yet
589, increasingly [the more]
f>in 697,
become
poor.
more
made manifest,
^
r/i 719, (<?;-r)
the
and more
957, [and] thieves
II
u
^
{tzii)
the
1 3,
more
appear. III.
;wz'«
to
597,
909,
The people the
more [they
iK
sha7ig
have] (Chapter
ku' 434, Therefore
57.)
773,
{sheng) holy
the
TRANSLITERATION. ^yaw 286, (y^w)
JV
22^ ^>'«w
1
man
zvu 1059, not having
^ffi;
^^§Ryu'
142, says:
237
1
139, desires,
o
fjff
^^ '«^o 627, I [practise] ^£ ^zt/w 1059, not
^
^S ^wm f^
jv<fi 1047. doing, '
rh
719, (^rr)
A}^
tsz"
of themselves
103 1,
(/'^z/)
hzud' 240, reform.
'w^o 627,
iff Vzao
994,
"^
%
ti'
of them selves
103 1,
(/f^2<)
879.
"fl^ 'zf z<
-+
I
171, love
^/5zw^'
quie-
Chapter 58
shih, 768,
)\^tah,
[chinff)
1060
647.
"^ fhang
22,
>
tude
rfrt \r/i
B5
597, the people
jKr% ,^'w 710, are simple.
and
o
^
and
597, the people
^^ jnin
B
/s^"
(^rr)
,*^
o
tm
\rh 719,
719, (^rr)
and
^;wm 597, the people
^ "
/s^'"
Tp
chmtg'
784, Adaptation
)lP
s/^^^;^'
•^
hzva' 240, to change.
^O*.
,f:/iV
of themselves
1031,
(/^^^)
75, {cheng) are
I.
342,
[When]
one's
righteous.
"^o •^feV/^0627,
I
[practise]
Jg5[ chang' 76, {cheng) administration
fftP^
1059, not-doing
z^y^^
.^^s//z" 764, [ssu) business,
o jfg
\rh
719, [err)
and
E^ mm
597, the people
^ *^
1031,
*^
/52" fii'
148,
^^Q
waw'
577,
(;w^w) is unostentatious,
577, (m^w) [quite] un-
ostentatious .tZt'z"
342, one's
^1^
mill 597, people
|^^
cJi'un 783, are simple,
^
rich.
^^
I [practise]
^T
become
^fe'«^o627,
wa«'
^^
of themselves
{tzu)
^^
//i'//;/
783, [quite] simple.
.c/t'/342,
(Chapters 57-58.)
[When] one's
!
.
lao-tze's tao-teh-king.
238
^t Chang' •'^
^ ^
76, [cheng) administration
cKa
9, is
ch'a
9,
prying
^Jj flfra
ip^ "^"^
V/z2
Tp •^^
chang'
{chth)
56,
.c:/t'«^'
448, [quite] needy.
"*^
)
alas
happiness
V
s
^L ^zvei
1047,
^^ //t'z
344,
becomes
abnormal.
The good
-^
^/z^ 151, in
^^
zvei 1047,
turn
becomes
^r .jao 1074, unlucky [unpro-
^
Elf su' 817, {shuo) place 'z
279,
it
pitious]
Jan
286.
Ow)
supports.
^5°'
589, confusion
;||^
179, {7isi) alas
^^o'
256,
so]
[is
!
n jih, 293, daily
) >-
misery's
fj^
-few'
435, assuredly
/XJchiu
mr su'
!
Happiness "H*, .c/zV 342, It
«^^ /«
^jjg
^
£7^ wz
j^ x/"
The
*^"^
^"^
'^o
^1^
[is
normal
^> shan' 752,
/^^o' 256, Misery
{cheng)
75,
'fM. '-^^ ^5^'
448, are needy,
179, (Asz
ceases stopped]
II.
,t/f'M<?
•^^ hi
1059, not
[quite] prying,
^^ ^chH 342, one's pR ^w/« 597, people
^P
aHt zvu
4T3, since long.
817, (shuo) place III.
TK* ./w J^o '
152,
,5/zw 780, ^|[j
^m1
.<:/rz
it
conceals [rests on].
53, {chth)
,ch't
J^w
//iz 393, limits?
^
5/z/' 762, (sSm)
1
^
yX
knows
^1
^^^
>•
Who
''
278.
pP^ shdng
A
342, its
.c/zV 342. It
Ifjj
(Chapter
58.)
773,
{sheng) holy
^ya/z 286, (yVw)
'Yj ,fang '^r/^
Therefore
)
man
132, is square
719, (^rr) yet
the
TRANSLITERATION.
yf>
wj
^ fj^
.fu 717, not
s/n"
^^^ 428, he injures.
[and] in attending 897, to heaven, 764,
^
^^ ./'/>«
(55??)
o
[He
A^'^ 534.
\rh
angular
is]
719, {err) yet
not
/q\
.i^w 717,
^J [^
k-wei' 485, he hurts. «^/^z>^,
70.
^j]
i'^Q'
603, nothing
pg*
^'ok^
296, (7^) surpasses
•^ se/i'
[He
is]
^^ ,/u
upright
'fS jjQ \r>^ 719, {err) yet
^\
./« 717, not
;^ •^
,kiva?ig- 478,
[JQ
V''''
^
./« 717, not
(«5-^«) strict.
837.
[He
is]
g^
^^^
Now
^°^^' c°°sider only 728, (se) moderation:
skz" 762, {ssu) This tf/z" 1054, is called
bright
-^. V^ao 953, early
719. ie7'r) yet '-^^ ^^^' ^^^^*'
i5R
ij^yao'
o
.S
V^ao 953, Early
1078, shining.
^R ^-^" ^^ ^^-
728, (5^) moderation. 142,
^5^//' '
•^^'
^
239
'^^
-|-»
5/«'>^,
^
'/^zw
zve'i"
^ M^
879.
Tt
^52, acquisition
1060, 768,
j>
Chapter
59.
1054,
is
called
53. ('^w), its
S( 5^
chu7ig' 108, itsung) heaping
?|>^
/5z'/?.
986,
(c7//)
[and] ac-
cumulating 413,
jp^ ,cha?i^ 22,
^
tao' 867, reason.
^^^^^
^^
chu7jg' 108, {tsu7ig)
^ ^
To keep
tJ-
's/ieu 755,
t^o
^
^71. it^) virtue.
/"^zy?,
986,
(c/zz
)
[and] ac-
cumulating
-^
t^
^^/z,
871, {/^) virtue
I.
y-Ac/?/' 59,
J\^
Jan
(<:;«7i)
In governing
H|j
/sf/z,
Ow)
the people,
^te
.tt^z^
286,
By
heaping
(Chapters 58-59.)
956, {tse) then 1059, nothing
lao-tze's tao-teh-king.
240
/K
LJ V
,^u 717, not
^J. Uo'
can be overcome.
430,
278, thereby
^^^ ch'ang
be lasting
27,
^^'cJiiu 413, [and] enduring o
5^5;zz' fflffi;
jjuii
1059,
gB tt'fV'
is
_
y^
^pu 717, not
wy, o
k'o' 430,
^(j
tseh^ 956, (/5^) then
j^
mo' 603' no one
^P
.f/zz
@
is
736,
{sken)
having
deep
^JJ ,^aw >^z<'
^^z"
317, {ken) roots
[and]
435,
a staunch
88i, stem.
knows
53, (c/z?7z)
•^^ ^cKang
27,
[This
is]
of
342, his
g^ .s/za;;^ 743, />^«*
called
can be overcome,
|p|
^
1054,
^shdyi
,<:;iV
This
762, [ssu)
[When] nothing
393. limit.
]^ wo' 603,
^\V/zm4i3,
life
[and] lasting
[When] no one /||^.s/z/' 763, [ssu) insight
^
knows
^n
.<^^""
^,
,f:/jV
@
///z 393. limit,
(c/zz7i!)
53.
{sheng)
M
342, his
.^^«'
53. {tzu) [sign of gen.]
tao' 867, the zcay.
J o
PJ
one can
fi'o 425,
1^
JLJ
V
/H*
'>'zw 1 1 13,
ti'
879.
278, thereby
yM^ /«A, 562,
Chapter 60
possess -+-•
^H
.-^z^'o
491, tbe state.
1 1
[Who]
13.
J^-^o 491, ffl *"^ .^>^«'
a
pT
{izu)
53.
22,
possesses
) >•
the state's
^
,^/<!
ytt"
zf/z'
437,
To
maintain
1053, one's position
)
I.
•Qj 'w« .
708,
B, ,chang
^fe* 'yiu
^
.s/z//z,
605,
mother
[viz.,
,^'0 425,
ygt/r/'
59, {chih)
Govern
moderation],
he can
"j^ ta (Chapters 59-60.)
839, a great
TRANSLITERATION. ^^^zi/<? 491, state
J\^
jd?i 286, (/f ;/) the people,
o
o 'joh^ 296, {je) as
T^ ,i>'ang 660,
241
one
{:pet2g)
/\s
'stao 795, {hsiao) smj
fi±
.5zV« 800, {hsien) fish
Not only
Hfe
./<?'z
136,
,^^
.<:/zV
342, its
jjjljj
^\
ska?i 737, (shen) gods
,/« 717, not
T^ ^sJiang 739, J[Jl
V
J\^ Jail 286, (7W2) the people o
With
278, [If]
harm
2^
/«o' 867, reason
shayig'
[sheiig) [but]
'T]i,
the holy
/^ Jan
286, (yVw)
man
l^/z' 522, one governs /f|\
^AV«897. Khe ^/zm- 183, (/^5/a)i'«™P^^« o
•H*
.c/itV
^
'kzvei 482, ghosts
yi 1093, also '
'^
,//^ 717, not
-^
.^/zaw^ 739,
yl
i/i^w 286, ijen) the
^^
'J'ji
^,/M7i7,
142, Since
both of them
RljQ 'liajig 526,
{she7i)
spook,
/^N
o
3b '/^^
^3^'
^.^>^2
737.
people
not
mA^5>%«7Z 737,
N°*
if^i 717.
790,
*"
its
[hstang) tnallv tually
^shang '^2X'// 482,
not
<^^^y
JKB ^siang
^
harms
342, its
739,
harm
;
ghosts
A^
^/<'
434, therefore
^^
/^/z,
871
/|n ./« 717. not
jp^ •ti*^
(/f^)
virtue
sha7i 737, spook.
^^ ^chiao ^ch'i-j^z,
[but]
367, unitedly
its
^^
A:ct///,
^^
.3r;2 1082, thereto.
480, returns
737. {shen) gods
jjjft
.^'^-'"^^
/p
./« 717. not ,s/ia?ig 739,
harm 'Chapter
60.
mu
lao-tze's tao-teh-king.
242
ti'
^^ luh^ -J-
^etsmg' ^^
^
879,
708,
|>
Chapter
61.
^^^ yih^ 1095, j=T
chang
rjl
22,
V
278, [and]
^&tsi72g' 994,
,^'zV/z
;j^
/f'/z,
^^ ^
389, Humility's
871, virtue.
A
839,
makes
zvei 1047, she
quie[her-
self]
"TC/^'a* 183, (7/5za) lowly,
o jty >^;^'
I.
"j^ta
^
by {ching) tude
"^
^^
quie-
tude .sha72g 771, {sheng) conquers j^^ ''"^^ 5^^- ^^^ male,
^
562,
5/^^7^,
{ching)
994,
434, thus
great
a great
"y^
ta' 839,
H(|
,^t4^o 491, state
^
V
^|^>^z<^'o 491, state,
^^ K"
V//6?'
one that
38,
/;/«' 183,
{hsia)
downwards
p
:^
hia' 183, {hsia) stooping
/[> 'siao 795, {hsiao)
_ o
j2.
by
//« 549, flows,
^P /'zV/z 897, hb
278,
[be-
hid
183, {hsia)
'^'^"'
53.
the empire's
pqo ^^tc'o ^Ij
491, states,
tseh^ 956,
(/^5e')
(^^^'^)
^A jchiao 367,
^F /'zVw
comes
^^'ts'il loio,
/\\ 'siao
/i/a' 183,
^
.^'^«'
jM/
'^V/z 697,
on that ac count conquers
{ch'ii)
union,
897,
"TC
to small
795,
{hsiao)
{hsia)
53. (^^")
\
the
smaller
1
[and] the empire's
^^o
^'^^<^'^
491. states.
/y\ 'siao 795, {hsiao) Smaller
^
^M
^>^cf<3
491, states
wife [female].
J[^ V 278, by II.
{fel/
^^ 1^]^
'//w 697,
The female
'T^
-^ /a'
cha7ig 740, always
V
278,
hia' 183,
^3
by ^Chapter
61.)
(/^sz'a)
stooping to
839, great
kzuo 491,
states,
TRANSLITERATION. on that account loio, {ch'ii) conquer
B|[ tseh^ 956, ^* 'ts'u
^
{tsi)
ta' 839, great
^H
kzuo 491,
243
fi'^^'o
>^
,^?^ 717,
jjpj
-^zc'o'
-^^ j«
states,
491, states
^3
/\^ju'
not
more
490,
1 1
wish
39,
299, [than] to enter
III.
jw
ku' 434, Therefore
pJa
/zzfo' 1065,
^^
stoop
,/"z^
to
286, (y<?w) the people
Now
142,
ra^ 'Hang 526, both
278. to
loio,
Jfjf Vs'z/
[and] serve
{ssu)
764,
y^ ^yaw
some
j> /zza' 183, {hsia)
J[^ V
^&s/ie' *;
(cr/^w)
conquer,
'nfr ^tfo' 1065, others 183, [hsia) stoop
Jm
'^r/i
719, (<'rr)
ji^
^t)"'
^^7
'ts'ii
l^teh,
and
(<:/zw)
V//e 38, ones,
426, each one in its
"TT Am'
loio,
^5^
conquer.
way
872, {te) gain
they
Ji^.
.Ci^V 342,
^
su' 817, (sZjz^o) that
which
^n/^yii 1139, they wish.
^
IV.
Great
"y^
ta' 839,
j^
^^zfo 491, states
^
,^w 717, not
^j^ ^w/o'
490,
lSir>'«' II 39,
V/z(? 38,
^
/ 273,
jS
^z^y/z
f
Aza' 183, (/zsz«) lower.
wish
fihieii
^^
A'«' 98, (/!5//)
382, [than] to unite
[and] feed
t/ctw 286, {jeyi) the people.
VV
o
/K
^siao 795, (Jisiao)
839, [But] the greater
^"
more
3Sp
ta
Small (Chapter
62.)
one properly must
1047,
make
itself
LAO-TZE'S TAO-TEH-KING.
244
^ ^
//' 879,
3^
'^weV 586,
"^
.>r« 1083, words
"~^ V/e' 721,
pT
'k'o 425,
B
JC/ V278, thereby
luh, 562,
-[-» shih_ 708,
.
Chapter
[>
62.
fihanff 22,
"m* shV ^zt^(?V
^
^«o' 867, reason.
762, (55/5) sell.
1047, Practise
^^
.if5«w
1019,
-fy ^Az«^
Pj
Jg
tao' 867,
^^
V/z/ 38,
"la
ivdri'
1^
^
zt^z^//,
^
.^''«
The
man
1040,
'>%'o
[With] noble
207, {hsing) deeds
one can
425,
rational
JL/ V 278, thereby [is]
sand
accomplish more with
^P
.c/zza 350,
y^
^yaw 286, (y^w) the people.
the ten thou-
1065, {ivu) things III.
71
53. {izu) their
J\^ Ja7i 286. .^'^-^2'
{je7i)
Jan
^
.^z^ 717, not-
o ipT
*^> ,^w 717, the not-
J^
^K s/iaw'
/S* 'yiu
yl ^ya«
good
286, (7Wz)
^
f^ii 53. (^^?^)
B|f
5z<'
-^
'/ao 664, he holds fast
817, {skuo) that
which
752, goodness
why
7io 215,
j^ chT
'/ao 663, treasure,
A man
,chi 53, (Z^/^) [for] his
^R sAaw'
man
53. (^^") their
752,
286, (y^w)
^ "
^^ w^ao' 625, asylum, ^^ shaft' 752, the good
^^
[things] one can
o
^a
/<^
[With] beautiful
349,
thrown away
,chi 53, (/^z/) 1 1 13,
he
is?
5^ ^z^' 434,
Therefore
Tir//*' 538,
was elected
^? /'zWz
to.
^^ tsz'
(Chapter
62.
897, heaven's
1030, (/^z5) son
TRANSLITERATION.
S^ chi •^
{chill)
60,
[and] were
^y[
/ao' 867, reason,
^^ ^{
V/t^' 38,
appointed
'ZH ,san 723, three
Z\.
245
,ku7ig 459, ministers.
ho
215,
•fjl'jye' ^siii
826,
/«*
'>'ZM
II 13,
55 ^^
^ Jj^
'^""^
V
yf\ .^w
having
pl '°
^'3'
t::^"''
691, as a screen [the jade insignia]
i>i'
278. [and] thereto
^.^^W^
(/^«We)
799.
riding
836, {ssu) four
im^^-"
^^'ma
571, horses,
o
^N
,i^" 717.
in
i--^"
/[^
^50' 1002,
[is it]
not
^97' equalled
by
What,
717, Is
jz/^//,
W f"*!
,. '^
1 1
o
416,
if
sought
^i.
^^
^^ .^
;|^
^^^^^
^^
y^,,
aE.
/5z«' 1016. sin
)^
V
^^
'mieyi 594,
g^^^
.^
obtained?
[And] he who
„,3^
278, thereby
can be saved
?
i^jj ^je'1078, (j^A) [query.]
pounding
^^''
j^
434- Therefore
zvei 1047,
^A.;z897.
j§
-p;zza'i83.
867, reason?
it
becomes )
the
(/^i^a)i^°'^^^'^
kiveV 484, honor.
V.
The
not
say that
30,
/5'^' 1034, {ssii) this j[;[*
"gT
'kit
^
^chi 53, (/^z?) their
r|t
5z<'
432,
it
278. then
sitting still
990, {chin) [and] pro-
/fao'
:
1079, indeed?
5}^ ///.«
Q3C
5^ tsi7i "^^
is
o
Though
S|^
that
ancient
"
817, {shuo)
7z 879,
reason
y\ liih,
562,
why —J—
•^* kivei' ||-p
./5'^'
484, they
1034,
(i"^z/)
esteemed this
—* ^^
5/z///,
708,
^sayi 723,
^chaiig 22,
(Chapters 62-63.)
Chapter
63.
246
lao-tze's tao-teh-king. 834, Consider
"tf
J^y
,S2:'
^
'skz'y 61, the beginning.
.^/zV 342, it
^pU
281, is easy.
z''
o 1.
I^K
^zve'i
^J^
/*«'
^
^^^^zvu 1059, the not-
^£ ^zvez
j^
1047,
Manage
Do
zvez 1047,
839, a great thing
,yu
1 1
18,
while
1047, doing.
^^
.<:/!V
342,
it
j^-s/ez" 764, (ssu) Practice 790, (ksz)
jm^z" ^^. s/n •
764, (s5z/) practising
'
is
small.
o
the not-
^ffi^z£-7/ 1059,
o
'j: /im'
183, iks/a)
world's S
^^zt//z" 1053. Taste
HPI
3^ ^zvu
/?a7Z 614, difficult
1059, the not-
j^F zf <?V' 1053,
j^s/2z" o
tasting.
J^/z"
764, (s^z/) affairs
692, surely
"jCta' 839, Make great 'I'p/.so' 1005, arise
/J>
'siao 795, {hsiao) the small
^^
/o 909, render many
-^ '^/irto
665,
^y^yuen'
JLI
't
1 1
Respond
38, to
j^ fien 897,
3S
(
The
i
world's
'
764,
{ssii) ajEfairs
692, surely
virtue.
'Vfe/^o' 1005, originate
-^ ,yu
1 1
18
from
Contemplate
iffl«' ||tt^waw 614, a
•^ .>'«
183, (/ism)
839, great
s>^"'
A^fV
(/^)
'III.
J^/«9i8,
281, easiness.
•^/a"
hatred
from
18,
o
TC hiu'
278, with
l^/^/i. 871,
.j'rt 1 1
^j V
746, [and] the few.
II.
^H^ao'
^^
difficulty
1118, while (Chapter
63.
790, {Jisi) smallness
TRANSLITERATION.
Tian 614, will be difficult
IV.
shr 762
{ssu)
)
Therefore
J^^
V
773,
the
{chcjig)
holy
*
A^ ^ya«
•^^
s/ii' 762, (sszi) y
0Va78,
278,
^^ shang' '
247
SB
'
man
286, (7VW)
s/ia?!g'
A^ ;a«
^!^ /f\
,/z^ 717,
]^
.^^'z 1047.
•^
/a' 839, the great.
not
^ra[ ^jyzM
K^
,t/^2
even
1 1 12,
[^2^w] it.
53,
jfe^r '^«'
ku' 434, Therefore
jft&
^fiang 616, {neng) he can ffljit
r^ cKang j». JH*.
^^
77, {cheng)
accom-
plish ,c^'z"
Therefore
434i
fhung
106, [tsung) to the
|g
^fu 142, Now, as
^^
wo/z, 640, (wo)
i^>
/z'/f,
*4^
promises
Mj V
909,
'
,/(?
[so
5/iz7z,
E9 5^"
708
j>
Chapter 64
836,
many
Mind
iS*
'sZ!<?7/
1^
^tf /z 1050, the insignificant
755,
for whom] many things
692, surely
909.
562,
are lacking
281, are easy,
/?'
879.
^ fhang 22,
o
^^
difficulties.
'^
692, surely
5/«' 807, (ksi?i) faith,
/o
ti'
y^ /«//,
,ch'ing 407, rash
^L 'kiva 467,
4^
H^ ^«a« 614,
ta' 839, greatness.
^^ mM
^^ ^^
end he has not
^7f M 1059,
342, his
V.
^^
difficult
o
fll^^
Hp
the
man
ft^^wa«6i4, [deems]
plays
o
MT
{sheng) holy
773,
286, (y^«)
^
,chu7ig 106, (tsung) to the
Therefore
)
things
•g
.c/zV 342,
That [which]
^^
,ngan 620,
^
z'
(Chapters 63-64.)
is at
281, easily
rest
lao-tze's tao-teh-king.
248
^^
chH
64, {chih) is kept quiet.
,A^ *^
tt
,ch'i 342,
^^
tf*?/'
That [which]
1052, not yet
^^ c/zao'
has appeared
34,
Jm
growth which] with both arms /ao' 665, can be embraced 217, [Of a
Ji'd
^
.<^>'"'
^t^
wz^' 607, a tree
53. (^^^') sign of gen.
o
^j r ^^a
281, easily
'm^z^
(»
is prevented. 342, That [which]
587,
^^ .c/iV ^Q /5W
1018,
(w<9z/)
,shang 742, {she7ig) grows
•^
,>'« 1 1 18,
^^ //ao
^^ ;wo'
feeble
is
^b
from
171, a tiny
604, rootlet.
o
^^
i'
281, easily
Trf^i^'o' 705, is
o jg^
^^t
zvei 1050,
is
'chiu 413,
Of nine
g^ J:s'ang
952, (tseng) stories
"^
(^^^) [sign of gen.]
scanty
.<^'^«"53.
]^^
/'az 847, a tower
^Bt
'^>^z'2
281, easily
^fif '5aw 724,
^1
broken.
That [which]
.c/zV 343,
&^ r
•\\
is
scattered.
^w/z 1047, Treat
"/^ ,chi 53,
*'^
(/2^z/)
them,
^p ,j'«
.Til
.j/zv 1 1
^
'lei
$11, accumulating
V'z^
920, clay- [bricks], [literally earth].
[viz.,
-J-^
things] 1118, while
347. rises
^X^
Jts'ie7i
18,
from
980, {chien)
Of ten
thousand
.^^
tt^^V 1052,
yg*
'>'zw 1 1 13,
not yet
they
R3 7/518, miles
exist.
o
\^chr
59,
Administer
(<:/fz7z)
^ ^
53,
(/^z/)
them
[viz.,
,3'z<
207, (//5z«^) a jour-
ney
1 1 18,
-hf^'s/n 761,
while
liuayi' 570,
(s5z/)
begins
ZIl
,jz7 1 1 18,
Jtj?
/5z^ 1014, a foot
~K^
hia' 183, {Jisid) beneath.
~fe TveV 1052, not yet
^
king
'^*-»
things]
^5p
53. (^^z^) [sign of gen.]
o
.
^chz
.<^>^""
they are in disorder. (Chapter
64.
with
TRANSLITERATION.
^
^
[Who] makes,
tvei 1047,
"-J-
^^ 'chi 38,
^c/2a«^^ 740, [are]
^
the one 333. the
[Who]
.^z^"*
^zt'^^
648, they fail
y^
.chi 53. (^^^^) in
m
^>^^«w' 738, (^//e-w)
JZ ,chung
it.
%
(5/^rw^)
The
holy 286, {Jen)
man
1059, not
it.
Be
care^
^""^
1^ 773,
.^
^
719, (^rr) yet
one
53. (^^?^)
y^ ,7«/z
com-
pletion,
seizes of
769, loses
^^shmig'
^^
ch'ayig jj, {Cheng) of
^^i>ai' 38, the
approach
o
-
>Vz 67,
'y^ sMh^
H
^
it.
[fjj c/^^7^,
^^ 'che
^
mars
648,
.Chi 53. (^^^5)
^
always
.j*" 1 1 18, at
.<^'^«'
^i^az"
249
106, [tsmig) to the
end
-
BU i-^"
297, as well as
^
761. {sszi) at the begin-
's/^z
ning
,? JIJ
/s^/z,
956, {tse) then
1047, makes,
^zt//z
BE ,zf
o
z^
1059, [they] not
"^^kii' 434, therefore
a^
15^ /«z' 648, ^^t'^^
^shi' Jl^/a/' "^
o 4n£
fail
1059, not 764, (^5z5) in business
648, he mars.
,zvu 1059,
Not
sJif 762,
(.S5Z2) J
Therefore ^/z/7z,
67,
he
seizes,
434, therefore g^ ^£ ,t^z^ 1059, not
'^shang'
p^o
^0^yu'
>^?<'
^
.s/zz7z^
y^ ^yaw
769, he loses.
,W2>z 597,
2^ M^ 53.
The people
i^^ii) in
.^N
^ ^
their
1
-jji,
286,
{sheng) holy
O/z) man
137, desires
,:pu 717,
jzV
1
.i^z^
717,
non-
137, desires.
g
-J^^^ww^'
1024, pursuing
^S^s/ii' 764,
(5.SZ/)
business, (Chapter
"S* 64.)
Not
kzvei' 484, he esteems
the
250
lao-tze's tao-teh-king.
||^ jian
614, [of] difiBcult
|g^^'879.
/f^
teh^ 872, {te)
obtainment
y^
,9^^^ 53.
sign of gen.
^^
/zzt'o'
(^^?^)
256, the treasures.
r
y^'zao
{hsiao) learns
209,
.
>^ ^^
<
He
/zVao 209, {hsiao) learnedness.
jf^
.
Chapter 65
1060,
'z^?^
^.c;^aw^22,
I
people's
>
53. {tzu)
.<^A^
>fezf o'
)
{s/1210)
shim
|f^
i'^/^,
^^^
^/aw 286, (y^w)
Jy^sti' 817,
*^
708,
5/^z7i,
<i^^ 717. not-
^^ i/"" 151. He returns to ^^ chung' 108, all
^ ^
-I-
"n
.0
^^
'y:^hih^ 562,
what they
490, passed by,
783, Simplicity
871, virtue. I.
•^'^^432.
)
2^
^chi 53. (^^^) \
^fe
5/za«' 752,
jS ^zf<?V'
1047,
In olden '''^^''
Well
who
practised
^ao' 867, reason,
^Mf
o
L^ V 278,
mm '^u
^^ VAe 38,
thereby
146,
he assists
zvdn' 1040,
the ten
3fe ./// thou-
l^
V
the ones,
136, did not
278, thereby
sand zfzih^ 1065, (zf z^) things
^
.^>^""53. (^^z^)
Q
/s^" 103 1, (/^«) self
;g7C
^yaw 285, so
|m VA
.i>u T^l^
§fr
-^a?/,
jS^
^z<y^z
312,
^ >•
)
natural development,
not
he dares
1047, to
min
[in] their
719, (^rr) but
y^
BH ming
make.
599, enlighten
597, the people,
tsiangg^'j, [chiang) [but] will
^
^^1
1^
'z
278, thereby
.37/
1
120,
make
simplehearted
*^^
'
j2.
'^^^^ 53'
^S
^w//z 597,
"^
,chi 53. (/^//) in their
(^~^^)
them.
II.
(Chapters 64-65.)
The people
TRANSLITERATION. ||tt
J'p o
nan
614, being diflScult
chi' 59, {chih) to govern
jy
^
.c>^V 342,
they
chV
(c/^^7^)
jy
'che 38, things
^j7'
1093, [he
also [like
is]
the ancients]
V 278,
^ ^
^
251
[that is] because
58,
/o 909, [have
V
278,
5^ cleverness
much.
too]
With
58,
{chieh) a pattern
767, [and] a model.
5/;//^.
1^ ,chang 740,
^p fhi ^i,
Always
know
{chih) to
;j:^ V//V/ 362, {chieh) the pattern _jj,
Jkg
•^ chi'
7^ 'ck'ie 362,
cleverness
(<:/«7^)
^
^/^z'/;,
mode
767, [and] the
o ^/«*'
59, (^/^z7/) to
;?]&
^^
^^2x^0 491,
g,^z^.0
govern
a country
"^ ^^''" ^^^' ^^^'') this Hg zvei' 1054, is called %y
49i.
i3the
)
hileyi 231, {hsilen)
^
found
-^^^-/z, 871,
^
/-f^//,
/^
,/« 717, Not
pro-
(/d?)
virtue.
959. (Z^^) curse.
o
/zzV^w 231, {hsiien) Pro-
y^
found
y.^ -Jg/^/z, 871, (/^) virtue
J[^ V278, with
^
c/sz"
yg
c/zz' 59,
[^
^B ,5/za;z
{chih)
58,
736, (s/zfw) is
^^'z
279, indeed.
o
{chih) to govern
^k'yuen
1
137, [It is] far-
reaching
kivo 491, a country
,^^ V
^,^z^^49i,
deep
clevernes
)
i3ti^^
279, indeed.
j|S.'j« 1125,
00^
[It is] to
zviih^ 1063, {luii)
[common]
things
ni§./"
^jj
^ ^
.^>'«"
fs'z'
150. blessing. 53. {chih)
1034,
7za«^
526,
Who
{tzrc)
Tvf 'fan 126, the reverse,
knows
these
two (Chapter
^
'/
279, indeed.
JL
Vzaz-6i2,
^
Chi' 60,
65.)
Thus (c/zz7z)
[it]
obtains
lao-tze's tao-teh-king.
252
j^ ,yu
^
1118. to
_JL. /a' 839, great Iirg
/Ir
can
s;,^„. ^52.
"Tt^ /zza' 183, [hsia)
shun' 784, obedience [fol lowership]
lower
-^
,c/iz
53, (/^i^) themselves.
o +A.
^z^'
434, Therefore
•^to najig 616, [neng) they
can
^^^•'879.
y^
lull,
~p*
sZ!27z,
^^
/z^A,
^
fhang
'
p^
,zi^/z
•p^
'^az'
708,
[
Chapter
become
707, of the
hundred
66.
^^'ku
^
1047,
562,
453, valleys
562,
np zvang 22,
1043, the kings.
>
II.
^ £t
heu' 175, '-^z
To
put behind
J^5^z'
y
SP 3 hang' '
^chiayig 362, Rivers
V^ Vza/ G^ su' JJ^
V
817, {shuo)
278,
^^ ^zvet 'i^«2
^^'k7i
y
^ 1/1
Therefore
1047,
the
>
reason
)
why
{?ie?2g)
|-
they can
hundred
453, valleys'
zvang
1 1
37,
jCf>/2
V
'
the
man
wishing
'3hang 741,
^^^mi'n
^
become
707, of the
^y«w 286, (y^w)
j5M*j«'
)
{sheng) holy
773,
'
II
160, [and] seas
^g /?aw^ 616, "BT
)
337, oneself. I.
^T
762(3311)
to
be above
597, the people,
692, surely
278, in
"^^ ^yeti 1083,
his
words
iV hia' i83,(/fsza) keeps below
1043, the kings,
"^
^chi 53, (/^z/)
them.
o V/z/ 38. that [is]
'z'
278, because
Ja^ fh'i 342, they
^j'zV
1 1 37,
Wishing
'^)^ ^32en 799, {hsi'en) to feed
P3- ^wzVz 597, the people, (Chapters 65-66.)
TRANSLITERATION.
253
J|^>i^r 692. surely
^A^w
\>X V
"jT Am'
278, with
^
,shd7i 735,(shen) his
'^
/^^«'
2
.^>'«*
keeps behind (^^«) them.
175,
\.
53.
person
(/20?/)
183. {hsia) \
lo' 554,
762, (ssu)
^/Mt926.
773,
Therefore
the
(5/;£';;^)
holy
y^ ^^aw 286,
{je?2)
man
94, dwells
'shang
,^w 717, not '
j[^ V
'
^
^;wzw 597, the people
^ ^\ ®
342, he
.<:/iV
,J)u yiy,
not
.c>^a7z^
29,
'^"' 434.
therefore
897, ^^'
)
,
fmthe
nF^^«'
183. (//«•«)
^^ wo'
603,
P°'^^
none
717, not
^j>^/za;/^6i6, 108,
^ts'ien
{tsu7ig)
feel
the burden.
'ch'u 94,
He
981,
dwells (^//zVw)
as
a
leader
--y fnj
>''' 719. {(^rr) yet
^
,wzw 597, the people
^&
{tseng) quar-
719. {(^yy) yet
Jg° chu77g'
yy% ,pi
tires.
Because
278,
"TC fieyi ^^' '.^'^
yy^ ,/«
[him]
jj^ \rk 719, (^rr) and
fix
741, above.
JU
g^
in exalting
) !•
^^sMn^'
^^^ ^o"^^^-
rejoices
^^«' 1089,
5^ 5/;/'
Jq
\
^^ ^\ »
TTT
'c/i'zi
^
897,
717, not
-^az" 161, suffer
shi 762, (ssu)
harm.
W^'yil
^ ^
1
.^/"' 53.
879,
XN luh^ 562, 708, -p 5/!z7z^
Therefore
fha tig (Chapters
66-67.)
him
{tzii)
.cy^aw^ 29, {tsetig) quarrel
^z"
J[^V278
can
125, with
^/^V/z,987,
)
(wf";/^)
22,
I
Chapter 67
lao-tze's tao-teh-king.
254
m
,san
TRANSLITERATION. ts'z
[Who
1033, {tzu)
is]
255
1^ 'sh4 748,
they discard
[if]
compassionate,
^o
ftjT ^z^' 434, therefore
^g
7iang^\^, {neng) he can
'yung
be brave.
148,
1
ckien' 387,
[Who
is]
eco-
nomical, "MT ku' 434, therefore
ng
natjg 616, (jieng) he can
'kivang 478, ^p "
be generous.
o
^V.-^"
^u.<ei
-^ fHen
.Hi
,5zV;z
they discard
'^
^ 1^^
7/^7^'
897,
in the world's
being behind
(/;o?/)
175,
.szVw 799, {hsiefi) go to the front,
'z'
836,
they will die
(.S5z^)
279, indeed.
However
142,
^^/5'^' **^*
Pj V
799, {hsien) foremost,
[if]
V5V/974, {ch'ich) and
:i^ ,/u
'"p/z/a' 183, (>^5/a)
and
j^'5;//748,
.^^
1047, to be
gj^, {ch'ich)
are generous,
2rP 'sz'
gjj^'-feaw 312, dares
jS|
'ts'ie
'kzvang 478, ^^ ^o
•
[Who] not
7^7'
R
economy
chien' 387,
(/'^z^) [if] they are compassionate,
1033,
278, thereby
^^<r//^w' 45,
{c7ia?i) in
battles
o
"^T
kit'
434, therefore
he can
616, [neng)
be
t^
'^
ch'ang
^S.r/fV
^^
77,
{cheng) perfected
349, as vessels
ch'ang
27, of profit.
,c^tw 398,
Now
^K .s/^a;^^
771,
(5/^^;;^)
J^
V
^A*
'5/^^^^
g[
con-
quer.
o 278,
Thereby 755, {s/iou) in the de-
B|j tseh^ 956,
IV.
•^^
then they
[tse)
^|J^.s^/i. 956,
will
^^,waw^
(/5t^)
fence then they
ku' 435, be firm.
o
if
V.
^^ 'iVi/ 748. "^^
ts'z'
1033,
**^^
R J^
[people] discard (^'^^^)
compas-
'yung
1
897,
n^,tsiang ^^'^
sion 'ts't^gy^, {ch'ieh)
"^^ficn
Heaven,
967, {cJiiaui^)
'^.-c
when
about ^^r///«' 415, to help
and
148, are brave,
^^ (Chapter
67.)
,<^''^'
53.(^^2^)
them [people],
lao-tze's tao-teh-king.
256
PfVayS, with )e^ rmj
ts'z'
j^ ,s/iang {t'zu)
1033,
compas-
^o ,cM
J
them.
53, {tzu)
SAr//go2, the enemy,
^^
// 1054, will protect
V//f?'
the one
38,
yf\ ./« 717,
chang
^ ~J;J
/z"
879,
luJi^
562,
^5A//t,
708,
}>
Chapter
68.
29, {tsejig) quarrel-
some. 752,
1^ >'z^w^'
1
y^ Jan
^^ V//^
j^
/:ha7ig 22,
^^
@E
^'/z' 672,
K
Comply
/'zVw 897, with heaven. •;q£
not
is
:^ shan'' ^E J
/^iSa/z, 647,
^
(5^^^^) con-
771,
[Who]
well
employs
149,
286, (y^w) the people, 38, the
one
jffV 1047, renders himself /zza 183, [hsta) lowly. 5/^^*'
This
762, (.9S«)
I.
^fe shan
^^
[Who]
752,
well
^ztrV 1047, excels
-J-»
5/?z*'
762, (s5z5) as a warrior,
^^
V/fi?
38, the
,/f\
./« 717.
is
gB
7X'^V
A's
,:pu 717, not-
^H- ^chang
2.
one
1054,
called
29, {tseng) quarrelling's
53. (^^z^) [sign of gen,]
'^'^"
^^/^/!. 871,
not
is
[te)
virtue.
o
•^^shi'
06 1, warlike.
-Sr"
't^'« 1
aa
shan' 752, [Who] well
^^
f/7d';z'
^^
V/^^' 38,
45, {sha?i) fights
JA\ ,fu jij,
^C
«;/'
the one is
=r3 ztvV 1054, 6037^;;^'
Ji Jan
^
not
jt
641, wrathful.
.<^'^"'
li'
This
762, (55z^)
1
is
called
149, the
employing
286, {je7i) of
men's
53. (^^^^) [sign of gen.]
536, ability.
o
shan' 752, [Who] well
^5'-^/^^' 762, [ssu)
(Chapters 67
68.)
This
.
TRANSLITERATION.
gH weV
1054,
B^j^Vz'
672,
"^
897, with
jL'ieti
is
called
complying
Heaven.
rrtt
\rZ! 719, (^rr)
^y
^tc'^V
s^»
y^'t""
y^ «ji^
21
-\
//
7 • .^'^'^^
t
53. (^^")
257 but
become
1047,
429, a guest.
,tu, 717,
Not
olden times
)
//rz 393, [this the most ^^ ^o perfect [the extremest] is]
'
"^t'kaii 312,
I
^^
(<f/;//;)
tsiyi"
990,
"^ ts'nji'
dare
advance
to
1021, an inch
o
Fm
'^r/z
i^
/'?^z''
719
(^/';-)
but
^^^•'879. 926,
withdraw
*y^iuh^ 562, J^ch'z'h, 71, a foot.
-t-
5/!z7z,
Chapter
708,
69.
.M»
413.
^^chayig
^Q zfeV
22,
/p? 5i>.
W
/zM^w 23 1, Of the mysterious jy7/«^'
11
s//z' 762, {ssii)
the function.
49,
1054,
is
This
called
JiiJig 207, {ksz'ng)
'
45&
,zvti
1059, the not-
/zzVz^ 207, {Jising I.
B3 yung' J5c ,ping /H*
^
*
1
149,
An
expert
war
^1*
>T>
m
Jang
march-
290, threatening
zvu 1059, without
4ffl:
has
^^ pi'
678, (i^^/) arms,
o iJ^'^ 1083, the saying:
'f/h
Jang
291,
*^''
o
•
)
ing.
689, of
'yiu II 13,
march-
ing
zvu 1060, ,/z^ 717,
(y^//^) charg-
ing
4ii£ ^zt'w 1059, without
I
raV
not
^^/
902, hostility,
o
"^T '^a«
312, dare
^^
1047, to
^zc/eV
^•F V/i«
become
87, a host,
^jj^
chilly 67,
^t Jt^.
seizing
zvu 1059, without
,ping 698, weapons.
(Chapters 68-69.
258
lao-tze's tao-teh-king. hzu&
E^ mo'
J
256, Evil
none
603,
^.c/^'^V^^ 407, making light of the enemy.
/^V/z, 987,
^ HJ
o ^^i.,ch'ing
407,
the
enemy
'^^.chiiii, we
^J ^sa7ig 725,
gj^ifew' 434,
O
Chapter 70
fihang
22,
.'^/'zz
Of knowing
53.
7ia7i
^t«yw
614, difficulty.
lose
^
5/za«' 738, {she7i) very
^
z'
(<^>^z7?)
53.
^^,i>ing
tC)Z,
;f^.szaw^
790,
under-
281, easy
/fy /2«^
207, {Jising) to practise.
armies {hsiang) mutually
_, ,<://za
to
^/zaw' 738, (5/i^w) very
matched
Pj.
[are]
stand,
,^ V
Jf[j-%'aw^' 321, [when]
words
281, easy
.'^^^'^^
^
Therefore
My
^^-^w 1083,
^0o
treasures.
1060,
"g* will
1060, our
^^ '^ao 663,
879.
By making light of
Jf St/z 902,
^P
J-»
•^*^
11
^•^zfw
^^"
—J-» s/iiVi^ yoS,
^^ ta' 839, greater ^^ ,yu 18, than
^^//902,
1^
-^
/'zV;z
987,
) )-
"T;^ /zza' 183, {hsia)
)
[Yet] in the
world
350, encounter,
Mt\ mo' 603, no one ,shzvai 785, the weaker [the
more compassionate]
'c/z/38,
^fe nang 616,
Ap ,shang 771, {sheng) conquers,
^
V
{72€?ig)
can
one ,chi ^i, [chi'h) understand,
o
603,
no one
~Fi*
?/zo'
"ng
^?/a;/^ 616, {f2€ng)
279, indeed.
^
'Jo
g
can
y«>?^ 207, {/ishig) practise [them]. ^yen 1083, Words
(Chapters 69-70.)
TRANSLITERATION.
P&
'yiu
1 1
fyt fsu7ig
1
^^ shang'
have
13,
259
{cJnmg) an
02 1,
K^j'an
{sheng-)
773,
'"-^'
the
holy
man
286, (y^«)
ancestor.
''"'o
^L "^ 5/iz
764, (55Z/) Business actions [deeds]
'
>|^yi(>"2i7, wool [not silk]
/«*
'j>7«
5^*
^chii'm 418, a master,
^
./^^ 142,
have
II 13,
wears
/tP7/>i7' 669,
•^S •^^ /ttt'«z
^jw'
1 1
243, [and] hides inside
gems.
38,
Just as
pffi 'zt/« 1052,
4S£
^n
wu
he
105Q,
^^"' 53. {chih)
% ^
not
is
known,
o
^^
762, (ssii)
5/iz"
J[J|Va78, .^« 717, not
^T>
.Zf/Z^
^rj (cM
879.
tsHh, 987,
—p —— jz7t,
^
Chapter
708,
5/^^7^,
therefore
^
ti'
71.
1095.
.cAaw^ 22
y
1060, I 53, {chill)
am known.
^ 3^
,<:/iz
53,
Knowledge's
ping' 700 disease. I.
III.
An ^j>
,c^/ 53, [chih) zuti 1060,
^^ V/// 38, ^S» a
.///
^n
.<^'^"*
/f>
,^z^ 717,
^n
.^'''"'
53'
(^'^"'''^)
me
53.
the un('^''"'^0
knowable
those ones
r
176, [hsi) are rare.
H|J /5M. 956, (/5f)
On
's/iaf!g 741, is high.
o
A\ ,^?/
717,
Not
that ac-
count 1060, I
^rj
.c/«"
xH "^^
^'^"'
53, (r/////) to
know
am
'^^kzvei' 484, honorable. o •^hshi' 762, (55Z<) Therefore
53-
U^ping'
('^'''^'^0
700,
is
i
II.
d^ (Chapters 70-71.
./« 142,
the knowable
sickness,
)
J^V278.
To know
Who know
Now
26o tt^
lao-tze's tao-teh-king.
'zudi 1052,
only
|g
3^^z>/^'
700,
H^i>ing'
700, of sickness,
B° -&s/zz'
by being
762, (55m)
sick
\
tt'
879.
^^•^V/^
987.
—I-*
shi'Ji^
708,
"^
V-/;'
Chapter
72.
721,
thereby
^. ,chang .^[n ,i^" 717.
^^:pzn^'
w
not
700,
we
are sick
2/
22,
To
w^az' 619, '^^
cherish
337' oneself. I.
Sp^skaf2j§r' yj2,
J\^Jan /yv,/M
^^
[When]
the peo-
pie
^
.i^z/
.E3.
z£^<?V'
717, not
1054, are afraid
J^ jvei 1046, of the dreadful, —^ ta' 839, the great
is sick.
Because
342,
he
7P5 pt'n^'
700.
j^i>tn^'
700, of sickness.
is
sick
J^ ^zvei
1046, dreadful
^^
60, {chill) will
J^ o
y^Skz' p.
597,
717, not
278,
^^,ck'i
man
286, (^Vw)
^^J>i?tS'' 700,
o J[^ V
The
{shen§^)
EL min
5l& 762, (55Z<)
kX V 270,
<:/f2'
V
279, indeed
vjii 1059,
come,
!
Do
not
^
[-therefore
:MK hiah^
186, {hsid)
render
narrow
J
y\\ ,pu 717, not
."H*,
''^'^'tV
Pfr
5?/'
^&
.<:/-!«
^^%:ping^' 700, he is sick.
342, their
817, {shud) place
where
437, they dwell.
o
^^zvu
1059,
^J^_>'^w' 1089,
Do
not
make wearisome
.?•
*H* .c/zV 342, their
-*^
Bjr ^«' 817, [shiw) place where (Chapter 71-72.)
TRANSLITERATION. &s?id}2§-
(s/ien^)
742,
they
261 Therefore
j|Jr-^z^' 434,
live.
^^ 'c/i'u
445,
he discards
11.
7^ ^fu 142,
Pm
'^'^^
^N
./« 717, not
674, the latter
^^^'ts'u loio,
|^>r«'
io8g,
[and] chooses jft* Vs'^' 1034, {tzu) the former.
^^
when
1052, only
they are
•^^s/n"
762, [ssii)
)
y
j^V278.
^
^r
—1^
/5V/Z^ 987,
~P*
5/zz7e,
879.
thereby
\
.i^« 717.
not
708,
|1jS j'^w' 1089, they are weari-
j"*^ ^sa7i 723,
'"^ .SL
^^^
some. s/n" 762, (55Z/)
V
sha7ig 773, {sheng) the holy ^/aw 286, (y^w) man /s^" 103 1, ,<:/ez*
~^
.i^w 717. if.92"
(Z^^?/)
53, {chih)
Zcrt
^
himself
knows,
(/f^w)
himself
chien' 385,
he regards.
g
/S2" 103 1,
(/^z/)
^
.i^^'
22,
Himself
619, cherishes
"^•^zt'<//* 484,
(/^?/)
289,
Daring
xvei 1047, to act. I.
S
'yicng
BjT
/.sf'//^
2SB^
sha
^S
1
1 1
148,
18,
Courage,
[carried] to
himself
he treasures.
y^ W^
956, {tse) then leads 731, death.
'yutig
^^^T^ ._>'«
717. [but] not
^s^" 103 1,
7'^'^'
gfir 'ka7i 312, daring
@
/f\
'j^
.Illi ,>7<
[but] not
1 03 1,
i^^ngai'
73.
Therefore f5c
t^
Chapter
1
J[J[V278,
A
fhang
\
^
-^*^
J^ ^^
(<:/?«)
made
wearisome,
o
^
'J>i
Now
^^
1 1
1
148,
18,
Courage
[carried] to
,/" 717. not'^aw 312, daring
Rjj tseh^ 956, (/5^) then leads to
(Chapters 72-73.)
;
lao-tze's tao-teh-king.
262
^^
.
hwo
258,
V^ ^^
life.
o lj;p*
/sV
1^
'liayig 526,
two
things
o
sometimes
J|JA ^zt'o' 259,
[the reasons
it
and
of success
failure]
These
1034, {tzu)
^^ V//^' 38,
53' {izu)
,<^^ii'
5^
/'zV« 897,
^
.t/zz
^^
/ao' 867, reason
\
>
53. [tzii)
Heaven's
)
o
;^
521, are beneficial,
^1]
/z
^3^
/ztt'o'
^§-
Ztaz' 161, are
'
frjl fhdng
sometimes
259,
.//^ 717,
29, {tseng) quarrels
Spi '^rA 719, [err) yet
harmful.
^fe *"*
II.
s//aw' 752, well [in a good way, viz., to perfection]
^fe ^shayig
^7^
/'zV« 897,
^^
f^^i 53.
p|r
sii"
^^
n.^,-
(^^2^)
what
817, {shuo)
xH
^^^"53.
^
.cAV 342,
.i^« 717.
'^'"^^
ffi
speaks
752, well [in a
good
way] .J^'^^.?' 1
106,
it
responds
;
o
/f\
its
22
.i>^ 717.
<:Z!ao' 35, it
g V
1
112,
/52"
1
03 1,
{tzii) itself
the
man
even
^«a« 614, deems
xfe
/az' 498,
it
comes.
o
{sheng)
,y«« 286, (^Vw) ^yiu
Therefore
i
773,
{err) yet
\
278.
^^^ shang'
summons
ffjj
5/jz" 762, {ssu)
V
not
?
>^^ 719.
y^
it
^iQ, (^^r) yet
rv^ shall
fM
knows
III.
JUl
con-
not
*"*
"ft^ ^w' 434, reason
M •^ "^
it
quers
1=1
who
(^/^2>^)
o /[n
^yen 1083, is
1063. hated [despised by, rejected]
;^T, jslm 780,
771, {shtng)
'^
Heaven's
^^o
not
^jE '•*'
'<^>'^'^«*
^{^
^y<7« 285,
j^
\rh
-^- V. 27, p.
manner,
719, {err) yet
This character £-AV« missing in Williams. (Chapter 73-)
difficult
22b. [It
acts] in a lenient [slow]
= slow
is
;
TRANSLITERATION.
^
Shan' 752. [perfect] good
.meu 587, {moil) [are
its]
'(BJ
devices.
^ ^ W
.t'ieyi
Heaven's
897,
487,
'
[it
719. {err)
-^'^^
.i^w 717,
y^
shih^ 769,
ts'ih^
wide-
is]
^
'5^'
836, {szu) death
c//«'
440, [can]
^ ^
it
loses.
^ ^
278, with
I
Chapter
74,
836,
'
one frighten
SI, {tzii)
them?
296, iji) If
we make
'shi y6i, {ss?i)
^;;z/w
597, people
Chang zf///'
'5^'
always
740,
1054, fear
836. (55^^) death,
o
987
n5
>'^^ 719. (err)
J^
^t<y//
1047,
but
[if]
[someone should]
,, *pj*
^^^^'^'
:§
344. innovations,
'che 38, that one,
o
J^
.Chang
wU W^
^^"''
57.
^
J
22,
•
To overcome
/iZfo>^, 259,
delusion.
I.
^w/« 597, [When] the peo-
^zf?^ 1060, I
^
/e/t,
^^
chi'h^ 67,
nU
'J'^i
872, (/^) take
[and] seize
719. (^?'r)
^.^//«73r,
and
kill
pie
-_-
g ^
V
j^
meshed and yet
not
shih, 708,
pEJ 5^
^\
how
215, [and]
r^ ,cht o ^joh,
^^^'879,
g
what way
vast,
is
775,
y^
\
ho
613, in
j^
ifll .'^^''^'^'
^^^u
\^
naV
'zt-aw^ 1044, net
,kzv'ei 487, so vast
TO
263
.i>u 717,
z^« '^^'
'
not
1054, fear
836, {ssii) death,
^
.^'^^^'Sa.
(^^?^)
^ o ^|f
^6V^« 780,
gjjr
'A-a;/
(Chapters 73-74.)
him,
who
312, will dare
?
make
.
lao-tze's tao-teh-king.
264
^p
^S»
.>^z
is
/«
'>'zz^
an execu-
<^^ ./"
cha7ig 740, Always
^fe* 'yhi
1 1
^
835,
,52-'
there
13,
{ssii)
176, (/z5z) rare 113,
1
it is
[if]
717. not
tioner
4^
^sha 731, to
;^^
'che 38,
^^
,s//a 731,
^^
^fu 142,
-f^
/az
pi
,5^'
kill,
one [who]
^^
^shang
rp.
'shell 'j^^, (s/zoz/) his
jS^
kills.
'z
739,
he injures hands.
[a final particle]
279,
o
'
Now
a
[if
man]
845, taking the place of
835,
the execu-
{ssu)
tioner
2S^,5/za 731, to
^^
kill,
'che 38, of the
one
^^.57z«73i, [who] o -@.
5/^2'
=g tveV
^
/5'z7z,
987,
-p
s/zz7z,
708,
TT. '^^w 1060,
kills,
B
fhang
w-
/'aw 853, Greediness'
j^
SU71 829, loss.
22,
762, {ssu) this
1054,
is
called
tar 845, taking the place -f^ *^
I.
of
-4-* /a' 839,
f^
the great
^mz>z597.
tsiayig' 968, {chiang) car-
'-*^
^1
penter //z/ 548,
[who] hews.
o
•^^
./"z^
Chapter
J-
142,
The
^../zz
53.
^^
334, starvation
.c/zz'
(^^ei)iP"°P^^''
o
Now
r!l
'f^/rtz' 845. [who] takes the place of -Jr* ta' 839, the great
^ j-*
tsiayig" 968, {chiayig) carjj^ •^^ penter //?/ 548, [who] hews 'che 53, the one.
)
^^
^
V
278, [comes]
.r/z'z
from
342, their
'shaug 741, superior's c/zz7z,
766,
5/zzzz
782,
^ (Chapters 74-75-)
consuming
y
.chi 53, (/^z/)
of taxes
75.
"
TRANSLITERATION.
^f
.^r fo 909, too much.
265
.rA'z"
342, their
o
sM'
y^
762, {ssu)
^? ///V/^ 416,
)
seeking
[-Therefore
,,,
1^7278, .^^^^'
-OT
s
^sJuuig- 742,
{sheng)
The
]^
^w/;/ 597,
Z.
•^^^^"53- (^^")
Hg
^;m;7 614, [being] difficult
ipo
^^'^^"
1^
V
"w*,
.^/^V 342, their
people's
gen]
[sign of
jyo
^'!<^^^'
^^s/?/'
176, (/^ow) intensity, 762, (S5;^) )-
h
^
59. {c/ii7i) to
govern
comes from
'^/^o'w^74i.
^2 /-///.v^ 407,
they
.^/^/ 53-
1 1
(^--z^)
13,
being
762, (ssii)
^r|^
'5,^'
836,
(.S5?^)
^^
.y^^'
142,
Now.
lig
'zi'tv
J^, V
)
[
^6^^""'
Therefore
3t. shang
J^ jcw
742, (5/;^;/^) life
1047, bent, 38,
the one
o
614, 59.
^
difficult
it is
to govern.
(^>'"'/'!)
s/u" 762, (55//) this one
^j///V;/
197,
{hsien)
fm'n 597, 53,
^^ fh'mg
^
The
(
#1_
(/,'z/)fP^oP^e's
H^
o
407,
making
light
of '.'?^'
836, {ssu) death
o J[^
'i
278, [comes]
from 'Chapter
75.)
more
is
moral
-J--
Zr^
is]
on
278,
r
,c/ii
[who
1052, just
1059, not
^'c/ie
S^^;m«
death.
J
^jc'«
i
/crV 1047, too active [meddlesome].
^^
^
make
superiors'
>•
.^skz"
m
therefore
l^v.78. light of
278,
7b 'ym
^^"
)
334. they starve.
,yu
1 1
18,
than
who] teem
>^zc//' 484, [those
,shd?ig 742, {shcng)
es-
life.
266
LAO-TZE'S TAO-TEH-KING.
3g ii' 879, J^ tsHh^ 987,
BT,
^ gg
lllh^
Chapter
76.
562,
,chang
22,
Beware
360,
/fezaz
^>^Vaw^
,shang
-
'j^'
^C
^y^z/ 294, (/oz^)
^
/5z/z' 1018,
^.
.r/!V342,
^
'^--'836, (^5.:?)die.
fPi
~p* shih^ 708, y>^
^
strength
of
366,
[viz., of
being strong],
111 »> /fl^
^ ^ 4;
1079,
life,
/v'z^
^>/z, 295,
^ ^
j^ /^^^ p^ 5^
836,
434, Therefore
^p chiefly
(
jd'/i)
he
indeed
is
^
The
c£7//z,
^^
7;?7z'
^
^>'«53,
yo//, 295,
[fol-
Uon) The tender weak
[jao) [and]
38,
ones [are]
ten thou-
the grass,
607, [and] trees (^-^?^)
companions
stiff.
1065, (zcvO things,
[^ V^'ao 956,
\
lowers] Jeii 294,
sand
Ajl*
919,
o
^//t'
1040,
53. {tzu)
dies,
ch'iang 366, [and]
"U zt^aw'
hard
death's
hard
380,
380, the
^
fu 1079,
[and] dry.
SZ' 836, (5S/?)
[When] he (.55?/)
are
ch'iayig, 366, [and] stiff
^^^^'
'5^'
{3'^/z)_t^hey
V// 38, ones [are]
(yao) [and] weak.
.r/zV 342,
^^ 'yd 5g
tender
[jot^)
[When] they
436, rigid
cliieii^
1079, (j^//) is indeed [auxiliary particle]
_^ 3^ Jen 294,
[and] delicate.
II.
Mo^rig 742, [sheng)
•Jll^'j/
tender
indeed
53. {izii) in his
.<^>^""
are indeed
(j'<?/i)
^°79-
;^ 'kao 325,
Man
,yaw 286, {jen)
'-^'^'
742, {sheyig) life
4 ^ *^
'
in their
(Chapter
76.)
shang 742,
{sheyig)
\
\ life's
^/^/53. {t^n) t'u 919,
)
companions lowers]
[fol.
TRANSLITERATION
III.
shr
5g
^c/i'ian^ 366, are strong,
^ij
^se/i^
[who
956,
in]
,/z^ 717,
not
.s/^a«^, 771,
987,
f-
5/z/7z,
708,
^
/^V/z,
987,
•^
cha72^
879.
//; za;?^, 366, strong,
§lj
/5^/z,
956,
/ao' 867, reason.
(/5^')
fien 897,
Heaven's
trees
then they
^^ /ao' ^.
867, reason,
.<:/z'z
will
464,
J
22,
5f^ /'zWz 897, Heaven's
y^
quer.
[When]
607,
Chapter 77
(s/ien^) con-
^^
342,
it
be doomed.
^^ ,yni 12, resembles §g ,cha7ig 22, the stretchint^ 1 1
ch'iaj2g 366,
>\ /a'
^
ts'i'h^
^
will
,0
^
arms
then they
(tse)
__-.
|. OC ^z/;/^'
•X^
—
./z;;^ 698,
Tf;;;^?^'
ii'
Therefore
^
^
^
762, [ssu) >
^
267
The
strong
839, [and] great
•^
'cKu 94, stay
"f^/zm'
^jo/i^
•^
183, {hsia) below.
gg >z^ 294,
Uou) The
295, (yao) the
.>%z^;z^
tender,
^
./zz^
461, of a bow.
Oh
224,
fiao 324,
^^ Wz/ 38,
'c/i'u
J^
Vzawg
94, stay
741, above.
The
higher
one
weak jtflj'z-' 1093,
J^
!
^
.^^«' 53-
[it]
[i^u)
brings
down
it.
o
"^
^ ^ ^
/zza'
183, [hsia)
V/z/ 38, '^"^-^^
.^Z-^^"
^>« (Chapters 76-77.)
one
439.
[it]
53- {(^li) 1 1
The lower
13,
raises it.
Who
have
268
lao-tze's tao-teh-king.
^yil
1
121,
abundance,
V/// 38, the ones,
diminishes
'szin 829, [it]
^^
^^^^^'
(^-^'^)
53'
Q >|> ./w
them.
^
.i^« 717.
^
^ya« 285,
^S
'5/^;z
•^
,/" 717, [those
not so.
829, It diminishes
1014,
^^ V/;/ 38, '.v/jg
^
.<r/^z
Who
717,
J^ /5?/ -H^
not
J&
have enough
1125,
[it]
gives
^^
enough
Js2i 1014,
JL^ V
the ones,
278, thereby to
^;
Z*//;;^'
^]^
>7V^ 1113, [those
159, {feng-) serve
^^o ,yii
^
/VWz 897.
^That is] ^^^^^^'^
I
,chz 53,
(/~-^^0
i
^1^
1121, abundance.
^5/z« 780,
Who
ncuiff 616, {netig)
/j^
'jzw 1113,
'^^
yit 1121,
o 829, It diminishes
/«*
113, [those
'j'2z^ 1
^^^37V
II2I,
rm
719, {err)
have
who] have
LJ V
abundance
278, for the purpose of
^^fung'
159,
{feng) serving
abundance ^'^'^'^'^^97.
'.?'//
>m"/^^
and
)
712, completes 5//z"
who have]
^fu 717, [those
762, (55^/)
^^'5«
j-
J^Va78,
1014, enough.
mj
shdng'
Jan
A
286, {je7i)
Therefore
)
773,
"=3&
J\^
the
p^orld?
~]r//m'i83, {hsia)
not
JW
can
867, reason.
^'«o'
j^ '5/^w
'^
who] have
them.
53, (/^/^) to
II.
^ ^
who have] not
^
^yaw 286,
{sheng) holy
(y<?w)
man
Man's
j^
•
^&
tao 867, reason
^ij
^"5^//,
956, [tse)
JjR
is
yJN (Chapter
tj.)
zvci 1047, makes, '.'->^^
719.
./^^ 717.
{^'''''')
not
yet
the
*r3p
sJii' 761, {shi'h)
TRANSLITERATION.
269
^^^y^'w
294, {jou) in tender-
claims.
^^
o
Xn
,ku77g- 460,
S2
Merit
ness 'b/i,
295, (y«o) [and]
hv
ch'djig 77, {cJie7ig) he ac-
complishes, yet
.
ffi],
V'>^ 719.
(^'-'')
yf\
.i^« 717.
not
~b] md' ^j^
weak-
ness
o
603, nothing
can more sur-
490,
>^z<>'o'
pass
dwells there attached to it].
c/i'z^
[is
94,
.<^/fV
x^
^pu 717, not
^/^
J7^' 1 137,
^^ ^
chieti'
^^
yzz>« 197,
•H'H
i-^'^'
342,
yKjshid rffil
wishes
385, to let
1 1
than
18,
']'&\,
water,
o
He
rBu
o
•-T^ ^yii
be seen
'
rh
And
Jig, {err)
who
^KT ,kung
461,
^p- chien^
380, the
^S
cKiang
attacks
hard
366, [and] the
strong
[to display]
his excellence.
{hsie}i)
^°7^' Does he? [Sign of interogative sentence.]
r^ V/i/ 38, "^p wo'
"^
.<^'^^'
603,
[of] the ones,
no one
them
53. {tzii) of
^ti ' nang 616, {neng) can
1^ /r J-*
-J-
fi
^^
^r k"
^.s;^a;^^
/^V/z, 987,
5/^^7^,
/5^o
y*
708,
}
Chapter
,^/^'/
771,
sur-
{^/z^-w^)
pass [it]. 342, Among things
78. ^Tffl ',2t7^
J\:^ak,
^
lib
879.
there
1059,
^»*
647,
is
none
which
jVI
V
J^
/'
"/^
.<^'^«"
278, herein
.c/^««^ 22,
y«'^' 289,
'^
Trust
sin' 807, in faith.
/'zVw 897, /^/a' 183, (/isz'a)
281, takes the place
world
(^-^^^)
of
'b/^,
295, {jao)
"^
.^^^^'
53. {tzu)
'^''
2g
(Chapters 77-78
it.
[The reason
53
'^^^
In the
53.
shang
is]
:
The weak
being
{shcng) conquerors ch'ia7ig 366, of the strong 771,
lao-tze's tao-teh-king.
270
^R Jeu ^^
fhi
The
294, {jou) 53, (^^z^)
tender
^^"57//,
^
being
.<r/zz/
987, (^/^z) millet [of the grain sacrifice] 87, the master.
_o
^^ ^shang ^Ij .^««^
771,
{^sheng) con-
querors
318, of the
@
stiff.
o
3f^AWe897. ~]r/«a' jIMy^
^o' 603, there
"7^
.i^?^
^Pn
f^^i 5l< [chih]
Jb'
tuo' 603,
^°^^d 1
is
/J\
no one
717, [who] not
knows
[this],
[but] no one
^1
207, (ksing) practise [it].
.^^^
491.
773,
{sheng) holy
.jyzz/z 1
.s/zfz/'
m M-o
,:pu 717.
un-
^&
.s/zz
gS
z^'/z'
1054,
-^'^"^'^
S97.
IC
-^
762, (55zz) this
'
/zza- 183,
is
one
called
)
(/z^za)
the
(empire's
zva?ig 1043, king.
Tp
chang'
"^5*
j>'^;z
75,
1083,
{cheng) True
words
the
J^'/an
126, paradoxical.
142, declares:
756,
{sJiott)
Who
is
charged with 491.
)
H
/r
J^
/s'z7z,
879, 987,
,he -l-» 5/zz7z, 708,
330, {koi{) sin
o
[moral
filth],
"^^
s/ii' 762, (.9^z?) this
g^
zc^V 1054,
T|t* s//.e'
the
man
286, (7V/z)
'
'y^d'z^
)
^M*yo/z, 296, (y^) seem
ska?ig'
l_-^
xK
is
jsta72g 792, {ksia7ig) bless-
y
o
^^
Who
charged with
434, Therefore
y^ ^ya/z 3^
{sJioti)
BHE
5C
jafe J^cing 616, {neng) can
i^ kti'
756,
K^the
183, (/Z5m)
,/nng ^f^ '•-
^^ sheu'
is
one
\
Chapter 79
')\j 'kiu 413,
^
,cha}ig 22,
called fj^ y«w' 289, Sustain
748, of the altar's
^
(Chapters 78-79.
>fe7'
349, contracts.
TRANSLITERATION.
271
^,^^^^871,
^,/^z^o
[When]
254,
Wj
ciling
y\^
ia' 839,
.^^^'
1
z^.7/
1059.
i§^^^^. 871.
^^,y"
1
PJ 121,
f^yuen'
1
some
138,
,n^a7i 620,
J^ ,t^/z
.^^'
835, {ssii) insist
'
make
^
[it]
good?
"^^
773,
holy
c/^z7z,
the
y^
'^^o 1002, the left side
^^
<:/zV'
349, of his contract
\^^^ 719, k?-^-)
\ Jan ^'j/«
and
717. not
>'«
has no
'J'" 1
^
5/^a;^• 752,
Jan
125, helps
the good
286, {Je7i)
man.
67, holds
o
-^
^zt7^ 1059,
IH.
J\^
^
867, reason
*^* changr^^o^ [but] always
man
^
tse/i^
Heaven's
o [nepotism, family relation]
Therefore
(^/,^,;^)
,ya?z 286, {je?i)
.i^?^
fie7i 897,
ffl /5V« 991, [chin) preference
(5.5//)
>
gg^/^aw^'
{ch6) [their]
II.
j^ /ao'
752,
762,
on
claims.
^
o
yfs
not
virtue
(^t^)
hatred.
Where-
1047, to
^&s/ian'
fjjj]
[Who] have
remain
J[^V278. by
y^
contract
there will
13,
^ch'eh,^2,
5-//Z
[their]
692, surely
'
1 1
^
keep
[obligations].
3{ft
/^ 'yi'u
^
(a^5//)
349,
*°
138, hatred,
o
J^^z
835.
a great
^c/i'i'
^yuen'
virtue
(/-^O
recon-
18,
^^"
647,
"p
708,
>
.9/^^7^^
fihanja-
^
from
879.
)\i>ah^
.SL
957, exacts
1 1
^
JUL
i'z^/i,
^^'^^'
Chapter 80
-2,2.,
921,
Alone
538, standing. I.
286, (jen) others. 1 1
13,
/j^'siao 795,
[Who] have eChapters 79-80.)
(Z-5zao)
[In]
small kzao 491, country
a
lao-tze's tao-teh-king.
272
^^ 'kzva
E
467, [with]
min
few
597, people
fflc^zt'z/ 1059,
p|t
o
j^
'sJii 'j6i, {ssic) let
/jfe*
'>7w
^4^
shi'h^ 768,
V^^oJi^
1 1
hundred men,
{ho) [and]
707,
ynmg'
{je72)
men
1149, use their
power.
o
iM
'5/?/
^3
^mzVz 597, the
'
iffl
761,
(55z"?)
Let people
chiing' 108, esteem
ZrP
'52^'
j^
'^r/z
,^\
,^z/ 717,
3^^
'j7^cw
^fÂťn o
'52
836, {ssu) death 719, {er}-)
1
789,
not
move.
,5wz 826,
y^
'yiu
4n*
,<:/zÂŁ'zz
1 1
and
137, to a distance
^
'^^
men
over ten
^y^w 286,
^3
Z
have
13,
'*"*
VV
[them]
Though
13,
they have
48, {cJioh) ships
^yii 1122, [and] carriages,
they have no
817, [shtio) occasion [literally, " place where "]
5z^'
"
TRANSLITERATION.
xH
j3t ,chH 342, their
=**
HB
'"
^fii 152, clothes;
:::
o
^^ jigati
620, be content with
^
273
^siatig 790,
{Jisiajig-)
mu-
tually
'zvang 1044, they will
^^
/az'
498, or
visit
come and
go.
."Hi ,<:Z!V342, their
HB
,<:/^^/
437, dwellings
;
o
1^
i^^ld' 554, rejoice in
/r 879.
/\ /«>^^ 647, "S^
ch'i 342, their
\2s,
su 822, customs.
-{- shih^ ^—^ yih^ -¥-
2^//;z
A
541,
1095,
^cha7ig 22,
neighboring
Propounding
Vz/Vw 199,
KRj
^^zt'o 491,
country
68, the essential.
<:/zz'/!,
T^Q
^
^^M
[hsi'ang) tually
^sz'ajig 790,
^" ^^ tva72g'
1045,
]^^
mu-
might be
in
I.
/sjg 5z;z' 807, (//5/>0 Faithful
sight, .<'/^^"
-^'
Cocks
334,
JKjI'/^^z^ 329, [koti]
V^
Chapter 81
708,
[and] dogs
;;jp;
53, (/^«) their
,<:/zz
,5/izV/^ 771,
is ^siang
790,
*
{sJieng) voice
[hsiang) mu-
v^;z 1083, .i^« 7i7-
words
are not
';w/z'
586, pleasant.
'772/2
586, Pleasant
-=r
jr/z 1083,
words
tually ^tca;/ 1041,
(zt'<?77)
might be
y[\
.i^" 7i7.
/f^ la o
.9/7/'
"^e not
heard.
B^/72Z7z 597, tii chi 60, '
The people
[chi'k) will
reach
807,
^^ ska?i'
{/is/?7)
752,
faithful.
The good
1=1
^^ 7ao 508, old age ^P 836, (55??) and 'sz'
o
/{\
./^' 717.
[but] not
^^ V/z/ 38, die,
^
ones
[i.
e.,
./« 717. not
'^^pic7i' 688, dispute. (Chapters 80-81.)
men]
)
;
lao-tze's tao-teh-king.
274
Who dispute
i^:pzen' 688,
^^
'c/ie
^
,i>u 717.
^hT o
^
ones
38, the
J^
^fe shan' 752, are good. PI o
.
ifcrt
AM
cJii^i,
(c/^z'/i)
^^ 'clii 38, 7f;
The knowing
not
706, (^(?) are learned.
•W/o/z,
706, (^o)
yj^
chr
339,
Having
thereby
123, given
'yil 1
Ja7i 286, (y^w) to the r., people 'chi -^^j, he himself
X Vrt 126, the more exceedingiy ^ ,/o 909, will have plenty. 1
•f^ i<oh^
,^ V/z/ 38,
A
^ >
F^
ones
.i^M 717,
1 1
LJ V 278,
not
13, will acquire.
'yiu
The
learned
^
^
/'zVw 897,
Heaven's
ones
^
.^/-^^
53.
not
^
^'«o'
867, reason
^IJ
^z"
.^z< 717,
l^^^^)
o
^n
.^^"* 53-
^°ow.
l^-^"'^^)
'.^>^'^
II.
ffil
^^^
ffj]
shdng' 773, {sheng) The
;|^
.i^z^
fflp c/zz' 339,
'z
man
717. not
5^ /5/ 986, L/
719, {err) but
^
j^^^ 717,
^^
/zaz'
not
holy
^y«w 286, {jen)
il
521. benefits
(i:/zz)
160, injures.
^^ ^^ shang' hoards.
yl
Having
278, thereby
773,
[sJicng)
The
holy
.y«^z 286, (y^«)
"
^
.c/^z"
*^
tao 867, reason
|-
53. (^^«)
man's
)
[is]
o
^^ JV
^zf//z*
1047,
^*
worked
^y«« 286, (y^«) for others
z*;'/z
nfri '^r/t
1047, to act 719, (^rr) but
o |—*^
V/zz'
m^ ^^
jyw II 26, the
337,
he himself
]i^ ./« 717. not
more exceedingly
(Chapter
^L fihayig 29,
^
81.
{tseng) to quarrel.
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,"
ma
"horse," and ch'ien "to move to
distance."
The word
chzu'en, which
means as a noun "report" or "
dition," as a verb " to transmit,"
might
tra
connexion be better
in this
translated "biography." I.
While we should begin in an enumeration such as this with the smaller and rise to the larger, the Chinese mention first the We should say Lao-Tze was larger and proceed to the smaller. born in the village of Goodman's Bend, Grinding County, Thistle Province, Bramble State. For further details see pages 3-6 in the :
first
chapter of the Introduction.
The
characters che
{^)
and/frw
(12)
"one" and "man"
be-
long together, but in a translation the former has naturally to be
dropped.
The
endings er
(in
-word j'afi,
man,
is
used in the sense of the English
such words as London^;-) and
?'an (in
Washington-
7'an).
The word 3'/ (13) means "indeed." is
here used as a
It is
final particle, indicating
an affirmation which
the conclusion of the
sentence. II.
The word
sometimes translatable by "esquire," without being exactly an aristocratic title, is a term of distinction it is added to family names of prominence. s/ii {^)
;
lao-tze's tao-teh-king.
278
7^^
would be impolite in Chinese society to address men of by their names, which is a privilege reserved to their most intimate friends only. Appellations are given to young men when they become of age or at the ceremony of graduation. LaoIt
distinction
Tze's appellation
is
Poh Yang
(7-8),
Prince Positive,
apparently a
is
youth by his teachers. Yang the positive principle, representing the sun, south, and manli-
which was given him
distinction
(See Note to Chapter 42,
ness.
7^"
in his
i.
20).
In addition to appellations, Chinese people receive a
title
This posthumous name is intended to characLao-Tze's posthumous title Tan does terise the man's life-work. not mean "long-eared" but " long-lobed," and as long lobes are regarded as a symptom of virtue, it means "a master," or "a teacher," in the sense in which the term applies to a Buddha or a Christ. In all statues of Buddha, the ears have exceedingly long after their death.
lobes,
which according
to Asiatic taste is not
only a sign of virtue
but also a mark of beauty.
The word chi
(i6) 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 some preceding substantive, in which case by "him, her, it, or them." When connecting de;
serves as a pronoun of it is
translated
pendent sentences it may be translated by " that as when," etc., without, however, being otherwise an equivalent term of these ;
;
words. III.
The term yil
The
" with," serves to indicate the indirect object.
(8),
relative sii (5)
and the pronoun chi
(7),
the ones, belong
together.
The word
i (13)
means "
to indicate the perfect tense. self,
to finish," " to pass," It
and is employed must be distinguished from chi,
which presents the same appearance.
D., p. 278
(/)
Compare Williams,
S.
with, p. 337, [chi).
V.
Kiiin
pher,"
is
"the superior sage," or "the royal philosoterm in Chinese. It means " the ideal man,"
(2) tsz' (3),
a
common
NOTES AND COMMENTS. and
279
shang jan, "the holy man, the saint, the See Introduction pp. 27-29. The word shi (6) means " the right time" or " the right seaa synonym of
is
sage."
son."
The word kia
(8)
F'laig
according
in the
(14)
is,
means
literally to the
"mounting a carriage."
commentators, a plant growing
sand and easily carried about in the winds. /d'V (15) means "to heap," "to gather," "to bind."
The word
But the commentators declare
that
it
acquires in this connexion
the sense of drifting or being carried about. VI.
Williams
{S. D., p. 1146) defines the wor6>.
yung
(14)
"to
re-
ceive," or, as a noun, "face; mien; screen." VII.
The word A'ÂŤ' (i) " depart " is here causative: "let The words tsz' {2) chi (3), "the sir's," stand here in
depart." the sec-
ond person, meaning "sir, your," etc. The word ^'2 (5) means " the vital principle, air, breath, spirit, mettle." See the translator's article on " Chinese Philosophy " in The Monist, Vol. VI., No. 2, pp. 211-214. The word seh (9), color, is used in the sense of showy or stagelike behavior, bland manners, and externalities which are for the eye only.
The It
means
sir (25),
position of this sentence cannot be retained in English. " That is what {22) I (21) communicate (24) to (23), the
:
[in a
way]
like (26) this (27),
and
(28) that is all (29)."
^^^ Confucius felt much elated at his endeavor to set the world an example of decorous demeanor. He probably expected praise for realising the ideal of propriety, not censure, and was, therefore,
greatly dismayed
est aspirations as
of
"proud
Confucian ethics
for parents, lief in
is "filial
superiors,
tradition.
ity
any standard of
his high-
and "affectations." The basis piety" which inculcates reverence
and ancestors.
The wisdom
Confucius represents be-
of the sages of yore
is
to
him a
if
questioned would leave the world with-
right.
Lao-Tze recognises no personal author-
divine revelation which oi>t
when Lao-Tze denounced
airs'
whatever, and bases his ethics upon the eternal
norm
of the
28o
Lao-tze's tao-teh-king.
Tao, upon abstract reason, the immutable principles of right, of truth, and goodness. Confucius, unable to grasp Lao-Tze's philosophy,
is
quite shocked at his condemnation of reverence.
The
Lao-Tze a matter of the he considers their words
personalities of the sages of yore are to
bones moulder in the dust still remains of their existence, the value of which he measures by their agreement with the Tao. past, their
;
alone as that which Tsz'
(5)
means "child, boy, philosopher, sage."
younger followers, means "disciples." Sheu (20) means any hairy quadruped that especially game. (Williams, S. D., p. 756.)
is
7z'(4) tsz' (5),
wild
;
brutes,
IX.
The word
means, as a noun, "power," or "ability;" as a verb, " to be able to be, " implying a passive condition. If followed by I (4) as here, both words together acquire an active meank'b (3)
ing and are commonly translated by "can" or "could." The word i, if used as a verb, means to use, to aid, to serve, to concern oneself with." As a preposition it means "by," "through," "with." (See Williams, S. D., p. 278). Compare the note to Chap'
'
ter
I,
i.,
2.
X.
The verb when used as
means "to go to," "to reach" (see xii, 12), a preposition and in connexion with yii (2) it may be translated by "as to," "concerning," "with reference to." The word ';-/z (12) is, as a rule, to be translated by "and" or "but."
chi' (i)
In this connexion
high, into an adverb, viz.,
The word ye with
it is
it
"up
changes the next following shang-, to" or "upwards."
(24) indicates that the
sentence which terminates
a question. XI.
The word tise."
sin
(3)
means "to
(See Williams, ^.
/?., p.
cultivate,"
"to study," "to prac-
811.)
Here chi (4) (the same as ii., 15 et alias) is added to the end of the sentence. It refers to kin, " long time," and we transliterate it
by " then."
The
v^ord
kzvan
(13)
means custom-house,
frontier, pass, frontier-pass.
toll-gate,
(See Williams, S.
ÂŁ>., p.
boundary, 472.)
"
1
NOTES AND COMMENTS.
28
XIII.
The word yin
(3)
means "to grasp the hand," "to govern."
As a noun, "chief or overseer." (Williams, S. D., p. 1102.) Hi Thus the whole name Yin-Hi signifies (4) means "to rejoice." he who rejoices being a chief. KHajig (10) means "to force," "to compel." Here it should be translated "to request earnestly." (See Williams, S ^ '
'
D
366.)
As a verb zvH
(11) means "to act," "to do." As a preposi"for the benefit of," "with regard to," "for the sake of." (See Gabelentz, Anfgr., p. 52, ยง 97, V.) tion,
XIV.
The words tion
yil (i) sJii {2),
"to
this,"
mean
in their
combina-
"thereupon."
Shang lower,"
i.
e.,
(See Gabelentz, Anfgr., p. 55, ยง 103.) hia f'ien (8-10) means literally " of a higher and a former and latter, division (installment). should
We
say, consisting of
two parts.
THE OLD PHILOSOPHER'S CANON ON REASON AND VIRTUE. King
the
of a book
which has been canonised as a standard authority on the subject it is sometimes translated classical book, or briefly classic, sometimes canon. See the quotation from Legge on page 38. is
title
;
The ordinal in Chinese is expressed by the noun ti which corresponds to the English ending th, only that it precedes the number to which it is attached.
The term cha?ig means
"section
CHAPTER T'i, in sel.
the heading,
The word means,
is
as
a
"
or "chapter."
I.
compound of bone and a noun, "body;" as a
sacrificial ves-
verb,
body," "to realise," "to render solid," "to incarnate."
"
to
em-
(See Wil-
liams, S. D., p. 884.)
The word
IC'o (2), as a noun, "power," as a verb, "to be always followed by a passive form, while A''o i (see note to S. M. Ch. i.x. 3-4) is followed by an active form accordingly, k'o tao means "it can be reasoned," and k'o i tao would mean
able,"
is
;
"it can reason."
lao-tze's tao-teh-king.
282
Our
7^^ The
sentence
version, "
The Reason
i.
1-3
may be
we might
translation that can be offered, but v>?ord that
can be spoken,"
translated in various ways.
that can be reasoned,"
or,
is
the simplest
as well translate "the
"the logic that can be argued,"
or,
"the path that can be trodden." To avoid all these difficulties, Chalmers translates "the tau {ox tao) that can be taued..'' The word tao comes nearest, as explained in the Introduction (pp. 9-10) to the Greek term logos, as used in the Fourth Gospel of the New Testament.
The word fei â&#x20AC;˘more emphatic.
(4),
Pu
is
"not," differs from fu, "not," by being the simple negation, in compounds an-
swering the English un- or z'w-, as, e. g., fu teh, "unvirtue" Chapter 38); ;pu shan, "ungoodness" or "evil" (Chapter 2,
(see ii.),
"ungoverned" or " anarchical," etc. 'QvX fei means "by no means," implying a disavowal and an earnest rejection. Wt'i is still another kind of negation which also frequently occurs in compounds, such as zuu ming, zuu yil, etc. (See Williams, S. D., pp. 136, 717, and 1059.)
;pu chi (Chapter 3, vi., 6-7)
II.
The words
tvti
ming
liams, S.D., p. 1059)
ing in
compounds
(1-2)
mean "nameless."
means "destitute
to the
7^" The nameless,
of,"
English ending
Wzi (see Wil-
"not having," answer-
-less.
or unnameable, uni miyig (1-2)
is
not only
the undetermined, the abstract, but also the holy, the ineffable
The nameable, yhi ming
which can be determined Yox yiii see Williams, S. D., p. 11 13 The term zva7i zciih (9-10), the myriad beings, things or crea tures (see Williams, S. D., pp. 1040, 1065) means nature in its con (7-8), is that
the specific or concrete.
It is
Crete existence as the
sum
total of all that exists.
(See the
first
note to Chapter 2.)
The character chi lows
its
noun.
(11) is the sign of the genitive.
(See S. M. Ch.
The sentence 7-12 means able,
which
is
ii.
Always
fol-
16.)
the
immanent Tao,
as the
name-
the factor that shapes the world of concrete real-
ities. III.
is
The word ku (i), "cause," "reason" (Williams, S. commonly used by Lao-Tze to introduce a quotation.
tamount heard."
to
"therefore
it
has been said,"
or,
D.,
p.
It is
434) tan-
"thus you have
NOTES AND COMMENTS.
283
The words zvii yii (3-4), " desireless, " and yiu yu (10-12) "having desire," or, "desirous," form a similar contrast as zvu miyig and yiu miytg. The word miao (8) denotes "mysterious" or "spiritual," 'mystery" or "spirituality." IV.
The word
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
which
(3),
is
the
2, etc.,
CHAPTER
2.
I.
The term in
t'ien
under the Heaven, denotes the world It means the cosmos and mankind at large, and especially the Chinese
hia
(1-2),
about the same sense as in English.
also the people,
i.
e.,
Empire. The terms xva7i xvuh (Chapter 1, ii. 9-10), "the ten thousand things," and ivH zvu, "the activity of the beings" are synonyms. The former may also be translated by " the whole world"; it is
nature as the
sum
total of concrete existence.
The
latter is
Another term for "nature" or "universe" which, however, does not occur in the TaoTeh-King, is yil cKeu, signifying the whole cosmos in space as well as time. Yil means " the canopy of heaven," and ch'eu "from the beginning till now." See W. S. D., pp. 1126 and 49 compare the inherent nature or character of things.
;
Le
mots
livre des tnille
and 6. The word i
words
(
Thsieti-tseu-iveji)
by
St. Julien,
note to
5
(11),
" that
is all," is
a final particle indicating the
end of a sentence, sometimes translated by "enough," and sometimes omitted.
(See Williams, S. D.,
p. 278.)
II.
7^"^ That Lao-Tze identifies the origin of evil with the conscious distinction between or the knowledge of good and evil, re-
minds us of the ideas that underlie the Biblical account of the fall of man. Adam's state before the fall is supposed to be a condition in which he does not know the difference between good and evil. III.
Existence, yiii
(2),
translates in Buddhist Scriptures the San-
skrit term bhaz'a. (See Williams, S. D., p. 1113.) The present passage reminds us of Hamlet's phrase, " to be or not to be."
lao-tze's tao-teh-king.
284
Shayig (5), "to produce," is here, as indicated by siang, "mutually," either passive or must be taken as a reflexive verb The verb shmig (such is the pronunciation according to Williams, S. D., p. 742) was probably pronounced by Lao-Tze shmg, for it rhymes with ching, "to perfect, to form," hiyig, " to shape," and k'ing, to incline. The words hzvo or ho (21) and 5M2 (25) must also have rhymed in their ancient pronunciation. IV.
Shii, (1-2) "this for,"
" therefore."
Wu
Subsequently
zuei (6-7)
is
is it
used exactly as our English word will be thus translated.
the favorite term of
Lao-Tze and contains
one word the fundamental principle of his
in
(See Williams,
ethics.
S. D., pp. 1059, 1047.) V.
The
particle j'^w
(4),
"there!" "well!"
"why?"
is
descriptive
and characterises the action as enduring or continuously taking place. As a final particle, "truly," "indeed," as an initial particle, "how?" "who is it?" "why?" (See Gabelentz, An/gr., p. 58, ยง 109; and Williams, S. D., pp. 1082-1083.) VI.
Shang
(i),
'to quicken,"
Chii
{i-^),
Williams, ^. D.,
"to
"he
p. 742,
"to grow," "to
beget,'
live."
dwells in his merit."
The term
is
frequently*
translated by "attaching oneself to." VII.
Fu
{i),
Wei
"now," "forasmuch
as."
(Williams, S. D., p. 142.)
must frequently remain untranslated sometimes, as for instance in the sentence quoted on p. 14 from the Shu J^ing, X
S.
(2)
;
takes the place of the auxiliary verb. "
D.
is "
or "are." (Williams,
(6),
"heart," and
p., 1049.)
CHAPTER
3.
III.
Stanislas Julien reads between sin '
not," the
miji,
3,
i.
5
word and 3,
mi7i, ii.
^u
(7),
"people," a repetition of the preceding
8.
Three advices given to rulers, stating what they should Jiot do; fu shang (3, i. 1-2), "not to exalt;" pu kivci (3, ii. 1-2), "not prize;" and /^^ chie7i (3, iii. 1-2), "not to look at,"
NOTES AND COMMENTS.
285
IV.
^^*- Sin
"the seat of desire," while //^ (12) (see Williams, S. D., p. 151) which means literally "stomach," is conceived to be "the seat of the mind." As an adjective it means "dear," "intimate," and the most probable interpretation is that heart,
(9),
is
the word fti is here intended to mean the seat of mental capacities and sensible sentiment, as opposed to si7i, the seat of desires or passions.
A similar contrast is intended between c7ii (15) and kuh The former means "will," "wish," "desire"; the latter, "bone." The former characterises self-willed or head-strong J^^"
(18).
people
;
the latter, sturdiness, strength, character, or, in a word,
backbone. V.
here used in an evil sense;
Chi (5), "to know," be cunning," or "to be crafty." is
viz.,
"to
IVu chi [^-$) means "not cunning," "unsophisticated;" zvidi chi che {10-11) "the crafty." Ye (15), "indeed," the particle of affirmation, renders the ,
sentence emphatic. VI.
The phrase
zuei zvu
wei
(1-3), " to act
an irrefutable evidence that tvu
zt/eV
CHAPTER
with non-assertion," cannot mean "inactivity."
is
4.
I.
The characters /mj'/ÂŤ^ (7-8) belong together, meaning "never exhausted," or briefly " inexhaustible." ÂĽor ;pu in the sense of the English in- or un-, see note to Chapter
Whether we (7-8)
is
Hti
take tao
indifferent. [10),
"oh!"
The
(i)
or
sense
" well
yimg is in
!""
i,
(4)
i.
4.
as the subject of
/w ying
either case the same.
indeed ?"
is
a particle of exclam-
ation.
^^^ The word Tsung
(15),
"ancestor," "patriarch,"
(St.
"premier aieul"; Strauss, "Urvater"; "Ahnherr") must be regarded as a synonym of Ti, " the Lord or God."
Julien,
II.
This passage, which quotation.
are rhymes.
is
The words/aw
repeated in Chapter 56, (6),
"fetter,"
and ck'dn
is
a poetical
(12),
"dust,"
286
lao-tze's tao-teh-king.
7^" The words of this passage, Vung ch'i ch'dn (10-12), " it becomes one with its dust," are, in the translator's opinion, clear, but it is difficult to give an exact translation. It means that the Tao's sameness,
own
its
identity, is preserved
and most contemptible of
The
things, viz., in the
even in the smallest motes of the dust.
purely formal laws of logic, mathematics and pure mechanics same for stars and for molecules.
are the
^^" Two of my Japanese editions read Jizuo, which means "apparently, probably" (Williams, S. D., p. 224), while the two others read yo/i, which
means "likely" {ib., p. 296). St. Julien, adopting the isolated reading of his edition G, prefers to read chang (eternally), which, however, seems to be the emendation of an ancient copyist.
The
ing the reading
/oA
may have
reading hvuo gives no sense, and
slipped in as being to a certain degree a (4),
we
synonym
otj'oh.
interpret the passage to
In adopt-
mean:
"it
seems in its likeness to remain," that is to say, "it appears to be immutable." The term Ti (13) or frequently Shang Ti, meaning 'Lord" or " the highest Lord," is commonly used in Chinese in the same sense as the English term Lord in the Bible. It means God and implies always the personality of God. The context, however, justifies neither the conclusion that Lao-Tze regarded the Tao as a personal Deity, nor that he thought of the Tao and God as two distinct entities. He may and probably did introduce the word ti (God), as commonly used and understood by the people neither affirming nor denying his existence, simply stating that Tao, or Reason, or the Logos (viz., the prototype of human rea-
^^
son, those inalienable conditions of all the relations of
any possiwhich logicians and mathematicians formulate in rules that are possessed of an intrinsic necessity and universality) is truly and unequivocally eternal it is absolutely eternal, while the
ble reality,
;
Lord, supposing him to be a personal being, can only be regarded as relatively eternal.
The Tao
is
prior even to God.
CHAPTER
0^^ There grass-dogs.
has been
The common
of this passage
is
much
5.
discussion about the meaning of
explanation suggested by the context
that grass-dogs or straw-dogs
were used for
NOTES AND COMMENTS. sacrificial purposes,
of living victims.
commentators.
287
and probably offered as a burnt offering instead Such is the traditional interpretation of all the
Plaenckner's interpretation that grass-dogs were
revered as a religious symbol (and not sacrificed or burned) probable.
is
im-
II.
71^^ This passage
The commentators explain/aw
is difficult.
"humane or
benevolent," as " having particular affection." Accordingly the sentence would mean, that the sage is not sentimen(4)
tal
he has as
;
little
preferences as heaven and earth, where the
sun shines on the good as well as the
and the
are finally
evil,
The
holy
man
is
man
doomed
evil,
and where both, the good
to die as grass-dogs are sacrificed.
understands that according
doomed
to die
and
to the
course of nature
Harlez devi-
his life is like a sacrifice.
ates from the traditional interpretation of the passage by translat-
ing
"Si
:
tons les
le ciel et la terre etaient
hommes comme
saying that the sage
difficulty of
sans bonte,
ils
des chiens de paille etc." is
not
humane
;
regarderaient
This avoids the but what sense
would the whole chapter have ? And is not the idea that heaven shows no partiality a favorite idea of Lao-Tze, who repeats it in another sentence of chapter 79, the construction of which is not subject to the slightest doubt, where he says T'ien tao zuu ts'in, "heaven's Tao shows no nepotism."
Plaenckner allows his imagination too much play in translating Vien ti chi chien, the space between heaven and earth, by Welt-
menschen or worldlings. T'o (7) means a bag, open at both ends, a purse (Williams, S. D., p. 915), and J'o/^ (8), a flute or fife {ih., p. 1117). Both words combined are (as Williams states on p. 915) a bellows, or a tube through which potters blow into the fire, and not, as Plaenckner translates, a "bag-pipe." IV.
This passage
"The man
is
a quotation,
many words
of
is
and appears
scarcely stick to the truth," for that
middle path.
Chung dle,
i.
e.,
to
be a proverb.
frequently at his wit's end and will is
here the meaning of the
(See the Introduction pages 31-32.)
(16)
means the middle
;
here
the path of virtue and truth.
it
means
the golden mid-
LAO-TZE'S TAO-TEH-KING.
288
CHAPTER
6.
I.
Our
interpretation of
ku shdn
{1-2), the valley spirit, is set
The
forth in the Introduction on page 32.
Tse
attributed
reports,
Hwang
Ti, the yellow
quotation
is,
as Lieh
by the commentator T'u-T'au-Kien
to
emperor.
(8) is the term in natural science to denote the female mother sheep, hens, or mother birds, etc.
P'in sex,
III.
The Chinese ually "
character following the word mieyi
the sign of repetition.
is
is
"contin-
The
frequently translated by "very."
Pii ch'in {7-8), without effort,
synonym
Chapter
jan
of tsz'
23,
i.,
in
means
Chapter
17,
it
comes
own
natural.
It is
the two last characters,
Pu ch'in means "without excharacters 3-4, etc. and tsz' jan " in self manner," i. e according to
ternal coercion,"
one's
(i)
that the previous word,
should be read twice, and renders the word emphatic.
mieyi,
repetition
a
means
It
,
nature.
CHAPTER
7.
I.
St. Julien reads t'ieyi ti ch'ayig
chiu instead of t'ien ch'dng
ti chiu.
The 14 ig.
513
characters
are the subject of the following sentence
The words 5-12 which
summed up by
<:/z^
(13),
in themselves form a sentence, are " that." which in the analogous English
construction would be placed at the beginning of the sentence. Ptih tsz' shang (16-18) " not self live," i. e., they live not for the purpose of self
;
they are unselfish.
Stanislas Julien reads ch'ien for ch'atig (21),
"long,"
viz.
long and lasting. II.
is summed up in the words "the sage puts his person behind and his person will be preserved,' reminds us of Christ's word Matth. xxiii. 12, and also Matth. x. 39 (= xvi. 25 Luke, ix. 24 xvii. 33 John, xii. 25).
The
lesson of this chapter, which
;
;
:
;
CHAPTER
8.
I.
St. Julien
here translates shan
good, to excel."
According
to
(6),
him,
goodness, as a verb, " to be
we should
translate
"The
NOTES AND COMMENTS. water excels in benefiting,"
The
etc.
289
position of shayi before the
verb U, makes it an adverb, viz,, "well" or "in a good way." The English " well " has lost its original meaning as an adverb for "good" by frequent use, or at least, is less significant than " in a
good way" or "in goodness," wherefore the latter translation has been preferred as coming nearer the sense of the original. The words fu chayig (11-12), "it quarreleth not," reminds us of I Cor. xii. 4-7, and of Christ's blessing of the meek (Matth. V. 5). II.
This sentence reads literally: "It dwells, ch'ti (i), in the place, su (5) which is shunned, xuu (g), by the multitudes, chung jaii chi
The word su, however, is the relative pronoun, " he who," (2-4). or " there where." Thus the sentence reads in smoother English " It dwells in a place which all the people avoid," etc. This means :
that water always seeks the lowest elvel.
who
Water,
lives in the wilderness, is distinguished
an example of unselfish effort. Chi (8) means to approach,
by
in the sense of
like the hermit,
lowliness, setting
coming near
in
similarity. III.
" to
Shan (2), "good, deem good, to be
The
subject remains the Yueyi
water
is in
(6),
or goodness," means
when used
as a verb
satisfied with, to love, to prefer, to choose."
same
as before, viz., " superior goodness."
"eddies," means a place in the current where the
commotion, which here illustrates warmth of sentiment. (16) is any kind of business, duty, or activity.
The word shi
Ttaig (19) (motion or movement) means " in its own course." Goodness and the waves of water move in rhythm {shi). IV.
ForyÂŤ
zt'/z
(1-2),
"since, whereas," see Chapter
CHAPTER
2, vii.
1-2.
9.
II.
Strauss interprets Vatig {a^), "hall," as being in contrast to " treasury or safe." Treasures cannot be protected in a public hall
which is accessible to anybody. In that case the pronoun chi would not refer to t'a?ig, hall, but to chin yuh (1-2), treasures.
(6)
lao-tze's tao-teh-king.
290
III.
This passage reminds us of the proverb a
'
:
'
Pride goeth before
fall."
Way
The must be
Heaven
of
or Heaven's Reason t'ien chi tao (15-17)
what Lao-Tze
identified with
in chapter
calls
I.
chang
tao, " eternal reason."
CHAPTER
10.
I.
The word Hsai (i) means a year, accent tsaV
means
it
a revolution, but with changed
to contain, to convey, to sustain.
(Williams,
S. D., p. 941.)
The word ying
(see Williams, S. D., p. 1107) has given
(2)
As a noun
great trouble to the interpreters.
ise."
To regulate the soul means Some commentators replace
means the
to
mander
keep
it
spiritual soul in contrast to the
V.
a l'ame sensitive."
means " a
"
v.
disciplined.
animal
L'ame
soul.
venablement
qui habite (en soi)."
All these translations are forced
made by
original
words and translate them as
of hiian.
We
:
and do not
We
the commentators.
a better sense than
this
com-
Strauss translates: " Wer dem " Traitant con-
Harlez translates
I'etre intellectuel
On
spirituelle doit
Geiste die Seele einergiebt."
polation
soldier's
word yi?ig by Jman, which
the
Stanislas Julien translates:
basis,
it
to regulate, to arrange, or to organ-
camp," as a verb, "to plan,
justify the inter-
prefer to retain the
literally as possible.
It
gives
interpret the word j/;/^ in the sense two words, " sustaining " and " disci-
when we
take the
first
plining" as synonymous.
P'oh son.
(3),
the animal soul, or the senses, as contrasted to rea-
(Williams, S. D.,
p. 711.)
The
words,
The
present passage has given rise
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. that
'
'
Lao-Tze believed
The common
significance of the
special attention to," but
"hard
to subdue."
among
Taoists to the idea
in the possibility of finding
some
word chzvcn
an
elixir of life.
(9) is
interpreters interpret
Stanislas Julien
it
"to give to
mean
and Victor von Strauss follow
NOTES AND COMMENTS.
29I
We see no reason for a defrom the original text. Some manuscripts add after 'rh (15) child, the particle of exclamation hit (Oh !), which is also introduced between the characters 8 and 9 of this same chapter. Stanislas Julien also adds between characters 13 and 14 the word >/z, which means "like." this
view and translate accordingly.
viation
Since it is probable that the word "like" suggested by the context has been added by later commentators, we believe that the simpler
and
terser reading
is
the
more
original.
II.
Hilen Ian
"mysterious beholding," or "profound intuition," which means by beholding the mysteries of the Tao. For /aw see Williams, S. D., p. 502. {^-4),
III.
jm^
T'ten
man
(1-2), " 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 not be more natural to understand the sentence in the sense that if he lets every act of his be reasonable, can open and close the gates of heaven and dispense its bliss ? it
a wise ruler,
Two
of
my
Japanese editions and
zveitsz' (6-7), "act as
St. Julien read, in
place of
mother bird," zvei zvu tsz\ "not act
like a construed as a question, viz., "can he in that case not be a mother-bird ? " If Lao-Tze had written zvu tsz\ he would probably have added
mother-bird," which, however, gives sense only
either
hu
or tsai, or
some
particle of exclamation.
if
We prefer
the
reading zvei tsz\ IV.
These same sentences are repeated in chapter 51 The word <:/i'ÂŤw^ (13) means "long," "to be long," "to cause to be long. " In the second sense it means to prolong life, "or "to raise," and also, "to be higher than others," "to excel." The '
'
translator
is
free to interpret the
does not rule," or
"he
word either as "he
excels but
raises but does not rule."
The character tsai{\^), "to govern," is derived from the signs "shelter" and "bitter," denoting the slaughtering of animals. It means also "to slaughter; to skin or dress dead animals and prepare for food; to fashion." Thus, the word denotes a method of ruling in the most ruthless sense of the word.
LAO-TZE'S TAO-TEH-KING.
292
CHAPTER
1^" This
chapter
II.
interesting,
is
because
it
exhibits an in-
stance in which a subtle thinker wrestles with one of the main
Mankind as a whole is materialistic and amount of things. They know little, or nothing, of the paramount importance of form. They measure, and weigh, and try to express everything (as a modern philosopher, the main representative of agnosticism, has it) in terms of " matter and motion only." They appreciate quantity, not quality. They overproblems of philosophy. appreciates only the
look that configuration, external shape as well as internal structure, are at the
bottom of
realities.
all
And form
is
a quality of
existence quite different from either matter or motion.
dimly
feels that
matter and motion do not explain
Lao-Tze
reality.
Nor
is
there any advantage in masses and quantities.
value to things or limits.
He
is
their
That which gives form, and form always involves boundary
does not state the solution of the problem, but he sees
that the partial absence of matter is
an essential feature of things and thus the anverified, "the part is greater
that have been shaped into vessels of usefulness cient saying of the than the whole. "^
Greek sages
is
CHAPTER
;
12.
I.
7f^"
The
according to the Chinese are blue, red,
five colors
and black the five notes are called kong, shajig, kid, chi, and yil, which correspond to our c, d, e, g, a, omitting the fourth and the seventh. See St. Julien's and Strauss's notes to the yellow, white,
;
twelfth chapter. II.
The
fang (17), "checked," denotes an impediment, a hindrance, an obstacle. In the same sense the Buddhists use the term "hindrance" as an equivalent of temptation. -word
III.
The term /u
(6)
" the inner," which
means
also
stomach and
soul, stands here in contrast to the visible, the outer.
word
is
used in Chapter
3, iv.
The same
12 in contrast to sin, "heart," as
the seat of passions. 1
Literally,
"one
half
is
more than
Hesiod mentions the saying in Laertius, L. L ยง 11. 75, attributes
the whole," (nXeov
his'Ep-j/a koI tjnepat., it
to Pittacus.
ij/oitcrv
navTo^).
verse 40; and Diogenes
"
NOTES AND COMMENTS. CHAPTER
293
13.
I.
This passage presents some grammatical difficulties. Julien "Son corps lui pese comme une grande calamite The commentators, among them Su Cheh, declare that the sentence must be construed not in the order as it stands 'Kzuei ta hzvan jo7i sha7i" (esteem grand distress like body"), but "Kzue'i translates:
!
'
:
skan
jo7i ta hzvan" (" esteeming body [is] like grand distress"). Other translators either overlook or neglect the hint of the commentators. Chalmers translates Dignity and disaster are as one's person." Legge " Honor and calamity [would seem] to be regarded as '
:
'
:
personal conditions [of the same kind]." so grosse Plage wie der Korper." [soit]
a soi
une cause de grands soucis
meme]." The
Harlez
comme
Strauss: " Hohheit
[Que]
:
le
corps
la
ist
grandeur
meme
[quant
interpretation of Chalmers, Legge, Strauss,
and
Harlez seems probable enough, but we must consider first that kzvei is as much here a verb as it is in iv. 2 of the same chapter,
where i,,
comment upon
in
the present quotation the phrase kzvei
("to esteem as the body")
i sha?i''
the position of the object
seems odd possesses
to us
much
but
is
is at
is
used.
In
iv.,
as
much
as in
the end of the sentence, which
natural in Chinese where this transposition
force. III.
The word
"the one," or "that," changes the whole preceding sentence, viz., "the reason why I have great anxiety," into a noun in somewhat the same way as does the English concite
(14)
junction "that," which, however, begins the sentence, while the Chinese c?ie stands at the end. In the present case c7ie will naturally remain untranslated.
"on
IVei (14) is used here as a conjunction and may be translated that account," or "it is due to the fact that." IV.
The
use of che
{?>),
" the one," changes (as in
iii.
14) the pre-
ceding clause into a noun which here may be translated by " he," thus: "He (8) who when administering (5) the empire (6-7) es-
teems
it
(2)
as
(3)
his
own body
(4)," etc.
V.
This passage that kzc'ei,
"he
a repetition of the preceding sentence, except esteems," is replaced by w^a/, "he loves." Alis
lao-tze's tao-teh-king.
294 though
the editions at
all
my
disposal and probably all the
scripts extant contain the repetition,
we have
manu-
not the slightest
it is an interpolation which must at a very early date have slipped into the text. We have preserved the passage in the Chinese text and in the transliteration for the sake of completeness, but we omit it in the translation where it would simply puz-
doubt that
zle the reader.
CHAPTER
^^" The
14.
fourteenth Chapter has given rise to an interesting
first propounded by the Jesuit missionary M. Abel Remusat in his essay Sur la vie et les opmions de Lao-ts'eu published in the Memoires de V Academie Royale des inscriptions
theory which was
VII. Remusat claims to have discovered in the Tao- Teh-King- the name of Jehovah, expressed in the three words, i (7), hi (14), and zuei (21). The meaning of the three words is as follows The word i (Williams, S. D., p. 276) means "to level, to equalise, to squat, to be at ease," as an adjective it means "equal-
et belles lettres, Vol.
:
and also colorless as the Taoists say reason meaning seems to be an indifferent or equalised state of mind, not colored by passions. The word /jz (Williams, S. D., p. 176) means "seldom, loose, " Deprived of sound as Laothin, expectant," and Williams adds Tze says reason is." The word zvei (Williams, S. D., p. 1050) means "small, mi'
ising, subtile, placid, "
The
is."
'
original
:
nute, recondite, waning, fading away."
The translate less,"
(i.
ubt that we have to by "colorless," hi by "soundless," and zv/i by "bodie., the Tao is that which if seized fades away from the text of the passage leaves little
z
touch).
Stanislas Julien devotes in his edition of the
several pages to a refutation of to
be complete
;
ical inclinations,
Remusafs
Tao-Teh-King
proposition which seems
but Victor von Strauss, yielding to his theosophagain espouses the lost cause of the French mis-
sionary and defends
it
with great
ability.
which proclaim that the Tao and zuH, is obvious. Reason is distinct from sense-perception it can neither be seen, nor heard, nor touched by hands. Reason is, as we should say, pure form.
The meaning
is
if
hi, ;
of these sentences,
NOTES AND COMMENTS. That Lao-Tze should have
295
travelled to Palestine
is
as unlikely
China in the sixth cenThere are Jews now living in China (concerning whom tury B. C. see Williams in his work The Middle Kiyigdom, and various notes as that Israelites should have travelled to
in the
Chinese Repository); but they immigrated, according to their
under the Han dynasty. Should Lao-Tze, after have heard of the God of the Hebrews, and should he have intended to speak of him he would certainly have made a clear and unequivocal statement. Nor is there any similarity of sound between the tetragramy/^^'/^, which was pronounced jya/tz/^/e, and the three words i, hi, zvei. So long as there is no better evidence than the vague arguments offered by Remusat and Strauss, we cannot but look upon their theory as fantastical, fascinating though it be. While we do not hesitate to say that the idea of identifying the characters i-hi-rvei with je-ho-vah has no foundation whatever, we do not, of course, deny that Lao-Tze's views of the Divinity that shapes our ends, possess in one respect at least a great Both are trinitarian. For fursimilarity to Christian doctrines. ther details on Lao-Tze's trinitarianism see the comments on Chap-
own
traditions,
all,
ter 42.
The sense of this sentence appears paradoxical, because one would expect that on a superficial consideration a difficult problem might appear clear, but by further inquiry into its deeper comLao-Tze says the very oppoplications we will find it obscure. site. He says on a superficial consideration Reason is obscure; its principles do not appear to be clear but when we inquire into the problem and become acquainted with the depth of its meaning it ;
becomes clear and
all
obscurity vanishes.
The passage reminds
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
give up, for after
all,
the
Tao
is
;
but he should not
not incomprehensible
;
it is
obvi-
ously simple and plain.
Therefore Lao-Tze warns the former, the superficial, that
296 even to a superficial investigation the
Tao obscure
and the
:
spite of all intricacies the
it
Tao
is
will offer difficulties rendering
the profound thinkers, that in
latter,
clear throughout.
IV.
Wti
chwang
The
difficulty for
means "the not having form." Lao-Tze in expressing his thought lies in the fact that the word "form," chzvang (17), is commonly used as bodily shape and not in the sense of pure form. (14-15) literally
VI.
Tao-cM {iS-ij),
the thread of the Tao,
commentators as the
initial
is
explained by the
thread, which suggests the translation
â&#x20AC;˘cue."
CHAPTER
15.
II.
The
guest
is
reserved in the presence of his host (23-27).
Julien omits the pronoun
c7i'i (25,
37, 42, 47).
The
omission
does not affect the meaning of the passage. Ill
Sii (15), Stanislas Julien
reads
:
"Through
long stirring."
IV.
The meaning of sin ch'tng {1^-16) seems doubtful. It may mean " increasingly perfected, " or " newly finished," or "stylishly fashioned." For sin see Williams, S. D., p. 806; iox ch'ing, p. 77.
CHAPTER
16,
II.
Tsoh
(21),
" to invent, to stimulate, to arouse."
the reflective sense
:
"to
rise."
Here used
in
(Williams, S. D., p. 1005.)
CHAPTER
17.
I
Stanislas Julien omits _^z^ (4), "not," which is contained in one of my Japanese editions. The context requires the negation, and its omission would render the whole chapter unintelligible. The omission of the negation, however, dates back to olden times and the commentators have endeavored to explain the sense as well as they could. Lo Hi Ching says "The great rulers let the :
people notice so
little
of their administration that they
knew
of
;
NOTES AND COMMENTS. them
their
mere existence and nothing more."
297 The
similarity of
the character /ÂŤ, "not," and hia, "inferior," sufi&ciently accounts for a copyist's mistake. II.
The word jan
used to change the preceding word
(16) is
tsz
an adverb, in the same way as the French "ment," or the English "ly," changes adjectives into adverbs. "Self like," accordingly, means autonomous, independent, free. It implies that into
own
they can live according to their
nature, without being inter-
fered with.
CHAPTER
18.
I.
7^" The
six relatives are
younger brother, all
the
members
Chia
(21) is
wife,
and
:
child.
mother, older brother,
father,
The term "six
relatives"
means
of a family.
what
(Williams, S. D.,
is
within doors
:
" the household, the family."
p. 351.)
CHAPTER
19.
II.
The compound
z'
tt//z
(4-5)
means "to
consider, to regard, to
deem." (Williams, S. D., p. 1047.) Waji (6), "culture, schooling."
CHAPTER
20.
I.
^^" The
Chinese possess two aflQrmations zvei (5) and o (8) an unequivocal, the latter a hesitating assent. The former is definite and should be used by men and boys. The latter indicates modesty and should be used by women and girls. This distinction is made according to the rules of Chinese propriety, but the former
is
Lao-Tze deems
it
unessential.
end of the sentence indibe interpreted in the while ho joh (19-20) may be translated
This interrogative particle
(12) at the
cates that the preceding
"how much"
sense "very little indeed " how greatly."
";
is
to
II.
Su
which is an object of the people's fear. According to the commentators speaking on the words 1-8, the sages must also fear what all the people fear, which is either law zvei (3-4), viz., that
LAO-TZE'S TAO-TEH-KING.
298
and punishments, or the government and rulers, or life and death, Commentator H. (as quoted by Julien) says "the people ought to fear moral evil, especially temptations, viz., "music, pleasures, riches, and luxury." Su Ch6h says that while
or evil in general.
the sage does not attach himself ta
life,
he will nevertheless ob-
serve the laws of the country and respect the authorities in power.
The passage hzuang hi chH
zvei
yang
tsai
(9-14)
!
is inter-
some commentators to mean that the comprehension of Su Ch^h explains /zzt'aw^ (9) as "extensages is unlimited.
preted by the
sion,"
and refers the pronoun chH
to " sages," saying that while the
intelligence of the masses is limited, the
knowledge of the sages
is
potentialities cannot
be fathomed. Julien trans"lis s'abandonnent au desordre et ne s'arretent jamais." lates Harlez " O misere qui n'est point encore a son plus haut term." Chalmers " But alas they will never cease from their madness." boundless and
its
:
:
:
"Die
Strauss:
Legge
:
"How
Verfinsterung, oh dass sie noch nicht aufhort
wide and without end
" !
the range of questions
"
(asking to be discussed)
!
Williams defines hzcang unproductive, deserted
is
;
(9), p.
250,
by "wild, barren, waste;
without restraint, reckless
.
;
.
.
blasted
;
... to frustrate." We refer cJii (11), "their," not to sages, but (as grammatically it ought to be construed) to the next preceding noun, which is desolation, and trans-
a jungle
late
;
a famine, dearth
"This
:
desolation.
;
Oh!
it
has not yet reached
its
limit."
III.
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
The word k'ung first
(i)
means " a
21.
hole, or hollow."
part of Confucius's name. In the present place,
by the interpreters
The added
to
to
mean grand on account
It
forms the
it is
explained
of vastness.
particle zt'/z (13), "then, only; is, or will," is frequently complete the sound of a sentence and need not be trans-
lated in that case.
The words hwa7ig are difi&cult to translate.
(14),
"abstruse," and Am (16), "elusive," " wild, unready, not yet
Htvang means
done"; and hu " to forget, to disregard," or as an adverb, "unexpectedly." Reason is characterised by Lao-Tze as something which is not ready-made, but presents itself as an abstruse prob-
:
NOTES AND COMMENTS. lem
be worked out
full of difficulties to
direct answer, not yes or no.
statement of
its
It is
;
2gg
and the solution
is
not a
too intricate to admit a simple
nature.
That the Tao
(as stated in 21-23)
has in
it
images reminds one
of Plato's ideas.
CHAPTER
22.
I.
There are two forms
oi
fi
(10),
both of which
mean "
tattered,
worn, deteriorated as an old coin." See W. S. D., pp. 675 and 676. St. Julien and one Japanese edition use the simpler form that omits the "kung" (radical 55) underneath. torn,
This chapter reminds us of Isaiah xl. 4, where we read "Every valley shall be exalted, and every mountain and hill shall be made low and the crooked shall be made straight, and the rough places plain " and also of the makarism that those that mourn shall be comforted (Math. v. 4). :
;
CHAPTER
23.
I.
The combination hi yen The phrase
tsz' ja7i (3-4)
according to one's I']
"seldom
(1-2),
to speak," is
com-
translated " to be taciturn."
monly
" in the
means
manner
nature, or briefly " natural."
own
of self,"
i.e.,
See Chapter
et alias.
Shu Cheh says strike
home because
'
:
'
The words
of Tao, though they be few,
they are natural. II.
The Tetzugaku Kwan
edition replaces the passages
'
'
who
pur-
sues his business with virtue, the one," by "the virtue-man," and
"who
pursues his business with
The whole passage reads
loss,
as follows
the one," '
:
'
by "the loss-man."
Therefore
business with reason, the one, the reason-man, reason.
The man
Whether
of loss
is
who pursues
is
his
identified with
identified with loss."
a simplification of the other reading, or vice versa, whether the more complete version has been rendered more this is
uniform by copyists
is
an
idle question.
The
sense
is
the
same
in
either case. III.
Julien omits the character loh, " to rejoice," in the sentences
fao yih loh teh chi
(5-9), tch
yih loh teh chi (12-18), and shih yih
â&#x20AC;&#x201D; :
lao-tze's tao-teh-king.
300 lo7i
teh chi (21-27), which appears in all the other texts at my disand translates " Celui qui s'identifie au Tao, gagne le Tao,"
posal,
It
etc.
cM at
appears that the pronoun
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
We
inversion see Gabelentz, Atifg., pp. 73-75.) fore " The Tao, in addition, he enjoys to obtain
cM to
refer
the sage, viz., to
him who
translate there-
it," etc., etc.
To
identifies himself with
Rea-
and
loss, is grammatically not impossible, but not can understand that Lao-Tze personifies the Tao and says that "the Tao enjoys being embraced"; we can even allow that he personifies Teh, " Virtue "; but how improbable is a personification of "Loss."
son,
virtue,
We
probable.
The word shih Strauss, Planckner,
which, however,
is
"loss," is conceived by Julien, Chalmers, and Alexander in the sense of moral deficiency, not warranted by the Chinese and Japanese in(21),
Wang
terpretations of the text.
Pi says:
"The
sage endures
everything and can therefore identify himself with everything,"
even with
loss.
Chalmers translates "Him who is identified with Tau, (the community) of Tau also rejoices to receive." Strauss agrees with Chalmers in his construction of the Chinese grammar, but he personifies the freut's ihn
Tao, saying: "
Wer
eins wird mit Tao, auch
Tao
zu bekommen."
CHAPTER
24.
II.
The word hing
(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-
in this
;
crescence in the system (6-9), not directly to the self-approving, self-boasting,
and
self-glorifying
The words fu ch'u mean, the man who has
man
:
man.
"he does
(18-19),
not stay or dwell,"
reason, has no use for the self-displaying
he has nothing to do with him.
CHAPTER
25.
I.
Chalmers translates the words otic
in
" L'etre etait
1-4, "
There is something chaun Etre confus;" Harlez indiscernable mais complet " Strauss: " Es gab
nature;"
Julien:
"II
est
;
"
NOTES AND COMMENTS. ein
Wesen
3OI
"The words hzvun ch'ang hzvun means "mixed as is a turbid current kinds of ingredients," and <://aÂŤ^ means "in com-
unbegreiflich vollkommen."
(3-4) belong together;
containing
all
pletion." II.
Ming
(16) is the
proper name, tsz
The
expresses the character.
(17)
distinction
is
means
the title that
thoughtful and sug-
gestive. III.
Ch'2'ang
'should
"constrained,"
(i),
may be
be constrained," or "should
I
I
passive
or reflexive,
endeavor."
IV,
Wang
"royalty," or " the king," is here apparently used in the sense of t'ieyi-tsz\ " the son of heaven," the guardian of the (8),
is the representative of mankind and in pointing out the interpretation of the four great ones the term zt'attg, "king," is replaced by /aw (v. i), "man. That Lao-Tze does not think highly of the sovereign that ruled at his time appears from the concluding paragraph of the following chapter, where he is called " the master of the ten thousand char-
moral order on earth. As such he
in general,
'
iots." V.
The words
tsz'
jan
(12-13), "self-like,"
translated by "natural,"
nature,"
i.
e., its
mean here
standard
which are commonly
that "reason follows
its
own
intrinsic.
is
CHAPTER
26.
I.
The expression fu U tsz' chioig (8-11) is a phrase denoting, " Not to depart from the baggage-waggon," to maintain a grave and composed
attitude.
C/^z^;/^
means "weighty" or "grave."
CHAPTER
27.
I,
The compound
ch'eii ts'eh (14-15),
"computing
slips,"
means
abacus or counting machine. II.
word S2'h (23) by "double," on the authority of one of the commentators who explains it by c/iong, double. The word sz'k means (i) the lining of garments; (2) stealthy, or to Julien translates the
'
'
lao-tze's tao-teh-king.
302
We
steal; (3) to inherit, etc.
inside," or " that
which
is
understand the word
to
mean "the
not at once seen." III.
The word
means "capital," "wealth," "treasure," used in the same sense as these words are
tsz' (17)
" investment," and
is
used in English.
CHAPTER
Both words, kH
(i.
28.
10 and 14) and
ku
(iii.
10 and 14),
mean
â&#x20AC;˘valley" or "river-bed." II.
The
unlimited, or
wu
chi (22-23),
is
the absolute,
i.
e.,
the
Tao. IV.
The word
chi
(5)
means
literally
and acquires value only
useful
vessel, chi is directly
Pu
' '
vessel
;"
after having
but as jade becomes been shaped into a
used in the sense of "useful person."
cJi'i (1-5) may mean, " By scattering simhe makes of himself a vessel of usefulness," but the following sentence where the pronoun chi (9) can have reference only to
sa?i ts'eh zuei
plicity
chi
(5),
"vessel "or "vessels," indicates that the sage makes of
the people vessels of usefulness."
CHAPTER
29.
I.
^^ means
in
The
proposition, "
The
state is a divine vessel " (15-18),
Aristotelian terms the state
is
^voel not &ecEL\ or
as
Christian teachers of political economy (such men as Stahl) would say, " it is God-created not man-made." Nowadays we should say,
"The
state is of natural
growth according
to the eternal
laws that
condition the evolution of mankind, and not the product of a social contract."
(See the author's pamphlet
CHAPTER
The Nature of the
State.)
30.
III.
The word z*(i2) which frequently occurs as a finite particle in the sense " that is all," " that finishes it," is here used as a verb, 'it ends," " it ceases," " it is gone."
NOTES AND COMMENTS. CHAPTER
303
31.
I.
The word chu
"to dwell," " to attend to," " to be satis used in the sense "to be attached to,' employ," " to have dealings with." (17),
fied with," is frequently
" to use," " to
II.
"the master thinker," or "royal philosoa synonym for holy man.
Chiiin tsz' (1-2),
pher,"
is
III.
The
particle
z
(25)
" therefore,"
omitted in some editions.
is
IV.
We have omitted It
this passage
reads as follows " In propitious events the
from the translation of the
text.
:
right
is
exalted.
The
superior army-leader sition of superior
The
left
exalted.
is
In evil events the
assistant army-leader sits to the sits to
power
is
the right.
here as in
left.
The
This indicates that the po the arrangement of funeral
many multitudes of men must be deplored with sorrow and lamentation, and the conqueror in a
ceremonies.
slaughter of
must be placed according to the funeral ceremonial." This whole section, and perhaps also the sections ii. and iii., are spurious. Neither is the language Lao-Tze's terse style, nor are the words such as were used in his days. The titles "assistant army leader," or "adjutant general" and "superior army leader" or " chief general " do not occur in any one of the older books and belong unquestionably to a later age. It is probable that some commentator (probably Wang Pi) wrote the passage in explanation of the chapter, and the copyists made the mistake of embodying battle
the gloss into the text.
CHAPTER
32.
I.
The word /m (22), " to pay homage, " is defined by Williams, who comes willingly to pay his respects," " to submit," "to acknowledge," " to come under civilising influences."
"a
visitor
II.
The passage shi chi yhi miyig (1-4) presents some difficulties. Literally it means "In the beginning, when administering (or arranging, governing) [then there
is]
the having name."
Julien
lao-tze's tao-teh-king.
304 translates
" Des que le tao se fut divise,
:
il
eut un
nom
plains chi as differentiation and interprets the words to
Tao began
" ;
he ex-
mean
that
Legge translates, "As sodli as it proceeds to action, it has a name." Harlez, "Quand (le Tao) commenga a former (les 6tres) il y eut alors des noms." Strauss: " Der da anhebt zu schaffen hat einen Namen." Chalmers leaves us in doubt whether this sentence refers to the Tao. He trans" If he should ever begin to regulate things with distinctions lates of names, he would then be getting a name." There seems to be no doubt that Tao must be supplied as the subject of the sentence, for there is a contrast between the unnameable and the nameable. The Tao in itself is unnameable, but it becomes nameable, that is the
to divide itself.
:
to say determinable as the
existences,
e.,
i.
the
Tao
immanent
is
in logic,
is
practically ap-
appears as cosarithmetic, mathematics, or any
possible system of pure reason.
the beginning,"
it is
world where
plied, either in the creation of the
mic order, or anywhere
principle of order in concrete
definite as soon as
The word
it
ski,
"at
first,"
frequently used in the sense of the
"in
Hebrew
hereshith, and the Greek tv apxfi, viz., in the beginning of the it may also be translated by "at first," "at once," "as The word s/n (2), " management," refers mainly to the administration of a civilised government, but may mean any kind
world, but
soon as."
Grammatically beginning
of order.
"When
in the
there were (3)
addition
(6)
would
it
names [given
already
(7)
would be not impossible to translate: governments (2) [were instituted],
(i)
When names
to the people].
existed
(8),
then
(5) in
addition (10) [peo-
(9) in
where to stop [viz., to refrain their paswhere to stop (15), that is why (16-17) there are no (18) dangers" (19), i. e., the people would enjoy safety. While this translation would be admissible in any other writer, we must consider that zvu ?n/n^ is a favorite and definite expression of Lao Tze's terminology, and the context requires to interpret the passage as a continuation of the first paragraph of the chapter, which brings out the contrast between (i) the absolute Reason, the Tao as it is in itself while it remains nameless, and (2) the applied Reason, the immanent principle of rationality, which ple]
(11) learn (12)
sions] (13),
is
Knowing
(14)
the formative factor of existence.
Tat (18-19) safety."
(19)
means "danger" or "risk."
The phrase ;pu tai "a condition of
frequently used by Lao-Tze, signifying
is
The Tao cannot
unlimited.
fail
or be exhausted,
its
possibilities are
NOTES AND COMMENTS. CHAPTER
305
33.
III.
Sheu
"eternal
(6),
happinesses and
life,"
or "longevity,"
is
the
first
of the five
never missing in Chinese congratulations. It touches the Chinese heart perhaps more deeply than ours. The is
context sufficiently proves that sheu does not life,"
but
life eternal, life
CHAPTER
The word ii,
means
3,
mean merely "long
beyond death. 36.
"secret," which occurs in the heading and in originally " a slight shower of rain." It is interpreted zvci,
denote that which
is hazy or hidden as in a mist. Julien, Legge translate zt^^z as a verb, "to enlighten or enlightenment," and ming as its object, i. e., " hiding the light." Chalmers translates " secret understanding ;" and Harlez, " the understand-
to
Strauss,
ing of the mysterious. III.
f^^ The
We
secret
strong.
have
is
translate
vi'ei
viing
that the tender
The reason
is
;
for
" the secret's explanation."
that the tender are growing, while the hard
Therefore the people ought not
lost the elasticity of life.
be made warlike
(3-4),
and weak conquer the hard and the
if
they are warlike,
if
to
they are familiar with
the use of arms, they will soon perish like fish that are taken out of the water. (9-10), " excellent or
Li ch'i
sharp tools," always means arms
or weapons.
CHAPTER
37.
II.
The word ting (17) means "tranquil," "secure," "fixed,' etc. Then "a trance" or "rapture." In Buddhism it
"steady,"
denotes the " fixed condition of mind," " peace of soul," " a state of contemplation."
CHAPTER
38.
I.
" Unvirtue" or
^u
teh (3-4)
is
not merely the absence of vir-
tue but implies the blame of actual immorality. pu siang, " unblessings " (Chapter 78, ii. 17-18),
absence of
bliss
but positive curses.
In the same way means not a mere
3o6
lao-tze's tao-teh-king.
This chapter undoubtedly criticises the Confucian method of preaching ethical culture without taking into consideration the religious emotions. Lao-Tze maintains that genuine virtue does not boast of being virtue, and that the show of virtue actually betrays
a lack of virtue. clothed
is
The paradoxical language
in
characteristic of the old philosopher
which this idea is and will serve to
maxim
elucidate similar expressions of his, especially his
by means
of tvu
which everything can be done. According to Confucius the highest virtue is justice which doles out rewards to the good and punishments to the bad but according to Lao-Tze that disposition of heart which meets both the good and the bad with the same goodness is alone true virtue (see Chapter 49 and 63); for even the superior justice as exercised zvei as that not-doing
of
;
in the imperial courts of the
The same
assertion.
nies
is
country
which play so important a part
in
and selfand ceremo-
of pretension
is full
true of the rules of propriety
Confucian
ethics.
V.
Chang
(4),
W.
S.
D., p. 25,
of 10 ch'ih (grasping hands), to
a Chinese measure consisting
is
which
is of about 10 feet, reckoned Chajigfii (4-5) means "husband " (see 142) in the same sense as/"?/ alone which other-
be 141 English inches.
W. S. D., p. wise means " any distinguished man," or "one who can help." Finally, ta chang fu (3-5) denotes "the great man of affairs;" or " one fit to manage." also
The
contrast between
/zez^ (8),
nality" or their covering,, and
"solidity,"
s/ii7i {15)
"flower," sufficiently explains that fiov/er
and^o
"fruit," is
meant
(12),
and
"exter-
/zzt^a (19),
in the sense of
mere show.
CHAPTER
39.
V.
C/n shzi ch'e zuu ch'e (2-6) means (3) a carriage (4) it is no [longer]
pieces is
a causative auxiliary verb;
it
means
literally, (5)
"Let
(2)
a carriage"
''to go,"
"to
(6).
let
go to Chi
go," "to
Shu, as a verb, means "to enumerate"; as a noun, "details which are or can be enumerated."
let."
This chapter contains an idea that is more important than at first sight, and may briefly be called the "importance
may seem
of oneness."
A
carriage
is
not the
sum
total of its parts
must be properly combined into a unity
in order to
;
its
parts
make a
car-
NOTES AND COMMENTS. riage.
The same
is
of the government,
^S^
307
true of heaven and earth, of spiritual beings,
and
other useful institutions.
all
same simile of a chariot is used in a Milinda ;panha (the " Questions of King Milinda")^ for proving both the importance of unities and their absolute non-existence if considered as independent things in themselves, as atmans or ego-entities. The Buddhist sage Nagasena says: "My fellow-priests, address me as Nagasena, but this is an appellation, for there is no atman [no independent ego-entity] here to be found." The King answers "If there is no ego-entity, strange that the
It is
similar sense in the
:
me who
pray
tell
who
thinks,
quires merit
is
who performs
it
who keeps .
.
.
?
the precepts,
What,
then,
who eats, who drinks, who commits sins, who ac-
acts,
Nagasena
is
hair? the nails? the teeth? the lungs perception
?
the dispositions
?
.
.?
.
The
the consciousness
these questions are denied, the King concludes
Nagasena the
Is
?
?
"
sensation? the .
.
.
When
all
"I fail to discover any Nagasena. Verily now, venerable sir, Nagasena is an empty sound. You speak a falsehood, a lie there is no Nagasena." The Buddhist sage now turns the table and asks the King whether he came on foot or in his chariot. "I came in a chariot," replies the King, whereupon Nagasena asks: "What is the chariot?" enumerating all its parts. " Is the axle the chariot ? the wheels ? the box ? the yoke? the reins ? " And when Milinda denies these questions, Nagasena repeats the words of the King, only substituting "chariot" for "Nagasena"; he says: "Your Majesty, although I question you very closely, I fail to discover any chariot. The word chariot is an empty sound. Your majesty speak a falsehood, a lie. There is no chariot." The king defends himself, saying: "Venerable sir, I speak no lie the word chariot is but a way of speaking, a term, an appellation, a name for pole, axle, wheels, chariotbox, etc." Then Nagasena draws the conclnsion, that the unity of a person is just as real as that of a chariot, and yet there is no person in itself, no atman, no ego in the absolute sense. The problem of unity has also been treated by Plato in a discussion of the one and many. For quotations, see in the index of :
:
.
.
.
.
.
.
'
;
'
Fowett's translation, the references collected sub voce "one." Vol. v., p. 479.
1
See Warren, Buddhism in Translations, pp.
the East, Vol.
XXXV.,
pp. 40-44.
124-133,
and Sacred Books of
lao-tze's tao-teh-king.
3o8
CHAPTER
41.
II.
The term ju (26), "to put to shame," is a common term in the Chinese style of propriety. When we would say, You have done '
'
me
the honor," they in their overpoliteness use the word j'u and say, " You have disgraced yourself."
CHAPTER
42.
II.
The Chinese relative su (3), "that which," immediately prewe say, "that which is detested by the people,"
cedes the verb
;
while the Chinese say, j'dn chi su ivu {1-4), "the people's, that
which
is
detested."
7^" The yang (20) and
which Lao-Tze speaks
trinity of
is
the
j'zVz (17),
the
the ch'i {22), viz., the negative principle, the positive
and the breath of life or the spirit. In their unity they The resemblance which this trinity bears to the trinity doctrines in general is no evidence that Taoism has been derived from Brahmanism. Nor is it a triple personality. LaoTze's trinity doctrine is quite abstract and philosophical it may be based upon older teachings, or it may be his own interpretation of the traditional views of the yayig and yiti, in combination with the idea of the ch'i, all three of which are contained in the Tao as
principle,
are the Tao.
;
the all-comprising Rationality of existence, the divine Logos, the
highest unifier, the principle of oneness for
The Chinese
^^^1^^^
^^^B/B^^.
yct72g
all
trinity,
thoughts and things.
being the duality of
and yin organised into a higher unity un-
^^H^BK^fllX
der the harmonious influence of ChH,
^F^ ^^'H^
as the source of all existence,
% ÂŽ Vy^
I
J
^^
(which
is
shown
and
in the adjoined
is
regarded
its
symbol
illustration)
possesses a deep religious significance for the
Chinese heart. III.
The phrase chiao fu
(20-21),
"a
doctrine's father," is ex-
plained by the great majority of commentators as " the root of a doctrine," or
its
"philosophical foundation." Abel Remusat trans-
"C'est moi qui suis, a cet egard,
le pere de la doctrine" (/. /., His translation is literally correct, and he either translated the words as he found them or followed Teh Ts'ing (commentator H. of Julien) who is the only one who accepts the literal
lates,
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
43.
I.
Both words ch'i (6) and ch'ing (7) mean "to gallop." Two synonyms are frequently used to make the idea emphatic, or, if the sound of one happens to possess too it
many meanings,
to
render
unequivocal. II.
This passage appears absurd, but we must consider that nonexistence is the formal aspect which is conditioned by the Tao. The sentence means, "that which has no concrete existence," "the immaterial reality," i. e., the laws of formal relations enter into the impenetrable.
CHAPTER
44.
I.
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
45.
Nishimura, the Japanese editor of the 1 ao- Teh- King regards i. and ii., as poetry, not as a quotation but as written and he undoubtedly follows a good Chinese authorThe lines sound like verses although the rhymes are very im-
these passages,
by Lao-Tze ity.
;
perfect, at least
liams; but
it
is
if
we
follow the Chinese pronunciation of "Wil-
not impossible that they
rhymes according translates them as
to
may have been good
Lao-Tze's own pronunciation.
Legge,
too,
verses.
CHAPTER
48.
II.
Shi
{'])
means "business"
in the
modern sense
of the word,
denoting "business push and manipulation or artful dexterous
management." (See artifices,
8, iii.,
diplomacy."
15.)
Here
it
means
"political push, or
lao-tze's tao-teh-king.
3IO
CHAPTER
49.
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
^^^ Su Cheh going forth
we
50.
says " Nature knows neither
call life,
and
its
coming
in
we
life
chapter sets forth the idea that there are people
path of
life,
others
who pursue
nor death.
Its
The
call death."
who pursue
the
the path of death, and again others
who are now under the sway of life's attractions and now under The sage belongs to none of these the doom of death's influence. he is above life and death, and therefore three classes of men ;
he has no death-place, death which means he ;
i.
is
e.,
he does not belong
to the
realm of
invulnerable, he cannot be touched by
death.
Tn (7) means " a follower" (see PV. S ÂŁ>., p. 919 ) The same phrases "life's followers" and "death's followers" occur a second time in Chapter 76, where there is no doubt about the meaning Accordingly there is little probability here that we must interpret " in the sense of some it to mean " ministers of life and of death
unknown mythological
beings, or death and life-bringing angels. Lu-Tze, one of the commentators, interprets the word ym (9), "there are" or "have," in the sense of "and"; accordingly we
should translate: "Life's followers are thirteen, death's followers
men
are thirteen, and the death places (or viflnerable spots) of
in
movements are also thirteen." But who are these three times thirteen ? The number thirteen does not play any part in Chinese philosophy, religion, and folklore. We are told by some that it means the 5 senses and the 8 apertures by others the 3 souls, 7 But these explaspirits, I vital soul (or c/i'i), i yin, and i yang. nations are artificial and improbable Julien, Harlez, and Strauss adopt the interpretation of s/n yin san in the sense of thirteen. Chalmers gives the preference to the translation "three in every We have adopted the same ten," and Legge follows Chalmers. interpretation. Three in ten, being repeated three times, makes their
;
!
nine in ten.
sage of
whom
The
tenth in each ten would be the wise,
i.
e.,
the
the next sentence declares that he will not be endan-
gered by rhinoceroses, tigers, or soldiers.
NOTES AND COMMENTS.
311
II.
The word kai (i), originally "a coarse grass used for thatching houses," then "a covering," is here a particle meaning "now then " or " for." The phrases kai yiie/i, " now it is said " (quoted by Williams in his S. D., p. 308, first column, line 5) and, as we have it here, kai rvdn (1-2), "indeed I hear," are of common occurrence. The word kai must not be confounded with ho W. S, {
D., p. 218) which
the
is
"plants" and means
same character only without the
(i) to unite, (2)
why not ?
radical
intimating an alter-
native.
CHAPTER
53.
I.
The word shi
"assertion,"
(12),
of a banner; then
it
means "to
means
originally the hoisting
give, to do, to use, to arrange."
here used as a contrast to zinc zvei, " non-assertion." Although this passage appears to be very simple, the translators differ greatly. Their versions are as follows " Si j'etais done de quelque connaissance, je marcheJulien rais dans la grande Voie. La seule chose que je craigne, c'est it is
:
:
d'agir."
Chalmers edge to walk
"
:
Would
that I
the great Tao.
in
were possessed of sufficient knowlOnly the administration (of gov-
ernment)
is a fearful responsibility." Strauss: " Wenn ich hinreichend erkannt habe, wandle ich im grossen Tao nur bei der Durchfiihrung ist dies zu fiirchten." Legge " If I were suddenly to become known (and put into ;
:
to) conduct (a government) according to the great Tao, should be most afraid of would be a boastful display." Harlez "Si Ton me chargeait d'une function auxiliaire du gouvernement, ayant alors acquis les connaissances necessaires, je
a position
what
I
:
marcherais dans la grande voie du Tao de me repandre au dehors."
CHAPTER
The wordy^, boo
et je craindrais
seulement
55.
"seal," in the heading means originally
made
"Bam-
one half to each party." Then it means "a seal in two pieces which when joined proves its genuineness by matching." In their sense it is litterally what the Greeks called av/ul3o?Mv, a "symbol" (from cw, " together," and slips in pairs,
(SaXTielv,
" to throw,"
i.
to give
e.,
"to piece together").
Finally the word
312
lao-tze's tao-teh-king.
acquired the meaning of the impression of a seal, and the warrant As a verb it means to testify, to verify.
of genuineness.
I.
The
character tsui
Vol. 31, p.
W. S.D., character
I,
which
(35),
explained in the Kanghi,
is
as "the privates of an infant,"
p, 821,
sub voce
is
referred to in
The
"shrivelled, diminished."
^silejt,
according to the Kayighi, another mode of writing tsui. Baby boys before emptying the bladder are frequently troubled with erections, wich is here misinterpreted as a ^siiefi
is,
symptom of vigor. The character tsing denotes
cleaned
(i)
the spirit
;
and
rice,
{-yj),
then
lastly (3) the
consisting of "rice"
(2)
and "pure/
the essence or best of anything;
germinating principle, or the semen
of the male.
CHAPTER
56.
III.
The
use of 'rh
(5, 11, 16, 22, 26) is causative and progressive which literally means "not can he be obtained and then thereby be loved and discarded." Briefly, "be is
in this passage,
.
.
.
inaccessible to love, enmity, etc."
CHAPTER
57.
II.
Z/c/zV (12-13), "sharp
tools, weapons." Zz' means also "useLegge interprets // in the sense of "use" and translates "the more implements to add to their profit that the people have, the greater disorder is there in the state and the clan.' ful, profitable."
CHAPTER
58.
I.
C/zz (32), originally
C7zz (32),
means "the extreme means "the catastrophe.'
the gable of a roof,
the utmost, the final outcome."
Here
it
"the extreme," must not be confounded with
c/i'i
22) " the vital principle or breath of life." (See the author's
{^2, ' '
i.
Chi-
nese Philosophy," No. 30 of the "Religion of Science Library,' p.
24
;
or T/ie Mo7iist, Vol. VI., No.
cKi as the third element See Chapter 42.
2,
p.
in the Trinity,
CHAPTER
ff.) Lao-Tze regards which shapes all things.
211
59.
II.
According to the commentators, kwo chi mother of the country," is moderation.
77111
(18-20),
"the
NOTES AND COMMENTS. CHAPTER
313
60.
II.
JuHen reads ktvii
{7),
"ghosts," where the texts at
my
dis-
posal read shan, "gods."
See the words 16 and 22. This is a strange chapter as it speaks of ghosts and gods, who otherwise seem to find no room in the philosophy of LaoTze. Perhaps Lao-Tze simply assures his followers that so long as the government follows the great Tao, there is no need of fearing either
^^
ghosts or gods. But when grievous wrongs are done, superstitions appear and ghost-stories originate, the gods are said to curse the people, while the sages utter prophecies of ill omen and lamentation.
CHAPTER
61.
II.
Some commentators understand small country by lowering
itself to
ts'il
(29)
here as passive,
a great country
is
"a
taken by the
But is this interpretation tenable ? If great counsmall countries by stooping, and small countries are con-
great country. tries take
quered by stooping, where
.^" States
is
Lao-Tze's lesson about humility ? such as was the Chinese em-
in a federative empire,
pire in the days of Lao-Tze,
grow powerful when they serve the whole nation. It would be as impossible for great rivers to flow in high mountains as for great states not to be subservient to the universal needs of the people. Streams become
common
interests of the
naturally great
when they
flow in the lowlands where they will re-
ceive all the other rivers as tributaries.
not always the greatest states.
A
The
largest states are
and retains the leadership not by oppressing the other states, but by humbly serving them, by flowing lower than they. This truth has been preached state acquires
by Christ when he said: " Whosoever will be great among you, him be your minister and whosoever will be chief among you, let him be your servant." An instance in the history of China that
let
illustrates
doxical as
;
Lao-Tze's doctrine, which at first sight appears as parahis other teachings, is the ascendancy of the House
all
Wu
which under the humble but courageous Wang succeeded the Shang Dynasty, whose last emperor, Chow Sin (f 1122 of Cho,
B. C.) received the posthumous
Show, the abandoned tyrant. Athens in Greece and of Germany. Athens's ascendancy began when, in patriotic
Other instances Prussia in
title
in history are the rise of
lao-tze's tao-teh-king.
314 self-sacrifice,
states
;
and
it
its
confederates,
i.
served the cause of Greece,
decay e.,
sets in
viz., of all
the Greek
with the oppressions of the Athenian
when Athens ceased
to serve
the resources of the Ionian confederacy for
Some commentators who
its
and began
own home
to use
interests.
find a contradiction in the passage
by stoopwhole empire) translate kzvo (in ii. 17) by " they
that even the smaller states can conquer the great states
ing
(viz.,
by serving the
the second kivo (in
ii.
interests of the
31) not as the first
but by the passive form "they are conquered." It is not probable that Lao-Tze should have used in the same chapter and in the same passage one and the same word in exactly the opconquer,
"
posite sense. in.
This passage reads
literally: "
The one low and conquers."
is
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 6tre re^us." He follows Sin-Kie-Fou who says that its'il (4-5) "to conquer," and 'rh ts'ii (8-9) " to be conquered." Strauss Legge interprets the former ts'ii in the sense of follows Julien. to conquer, the other is
:
He gaining power, the latter in the sense of gaining adherents. translates: " In the one case the abasement leads to gaining adThis implies a conbetween "gaining adherents" and "gaining favor,' which if it had been intended would have been expressed by different words. The contrast lies in the words Ma i (3-4) and hia '7'h (7-8), which means "it is low through," or "for the purpose of," and "it is herents, in the other case to procuring favor." trast
low and,"
etc.
CHAPTER
62.
IV.
Kung (3) means
"clasping the hands over the breast, or hold-
ing reverently with both hands
When
;
bowing."
speaking to the emperor, imperial ministers of China
hold a large jade tablet before their mouths
touch the son of heaven. for screening "
Thus
means being an imperial
translation of this passage
is
lest their
breath should
the phrase " holding in both arms minister. Professor Legge's
hardly tenable.
NOTES AND COMMENTS.
315
V.
The word
"that or the one," changes the whole pre-
<:/ze (8),
ceding sentence into a noun.
In a literal English translation
should change the order of the words and read (10) is the
where-
(3) for [viz.,
the reason] of
:
"What
(2)
(9)
we
indeed
the ancients
(i)
that (8) they esteemed (5) this (6) reason (7)."
In the place oi yueh
[W.
S. D., p. 293),
and
(12),
"say," Julien reads "without seeking
translates,
j'V//, it
"day"
the whole
day."
CHAPTER
63.
I.
Julien interprets the words ta siao to shao (10-13) ^s nouns, " the great, the small, the much, the little," and supplies the words " are the same to the sage."
CHAPTER 64 Julien XQ-aAs fang " arrest," where we read zvet (18), "to do, manage," and translates "Arretez le mal avant qu'il n'existe." Ho ;pao chi mu (28-31) means "a tree which is so stout that it means "together, in can only be embraced with both arms. union, a pair, "^ÂŤo means "to embrace, to hold, to grasp." Tsu hia (50-51), "the underpart of the foot," means "the space underneath the foot, or a foot measure. ,
to
Z^''^'"
III.
The word //< (17), "he returns to," is conceived by Julien to mean " he opposes," and kzvo (22) as " transgression." He translates the passage "
il
se preserve des fautes des autres
CHAPTER
hommes."
65,
II.
and 33-34), " standard, or model," is a comwhich both parts mean pattern. C/;'// originally signifies a peculiarly graceful tree, and shih is a form or rule set up for imitation. The ch'ie-ixee was planted upon the grave of Confucius in honor of the great teacher whom the Chinese as a nation, represented by both the government and the schools, officially worship as their highest ideal of propriety and morality. Ch'ie shih (29-30
pound
of
;
lao-tze's tao-teh-king.
3i6
III.
Julien reads the last sentence
*'
nai
cM ta
s7iun, omitting yil
"and adding at the beginning of the sentence jaw "afterwards" (see W. S. D., pp. 285 and 175), viz., "apres qu'on a acquis cette vertu." The word shu7i means " to follow, to be a disciple, to obey." The interpretation followership, in the sense of (13),
"to,
/<f(?w..
seems both probable and appropriate. Julien explains word as submission, which of course the word means in the above sense, and believes the passage means that it will make peoAccord ple submissive, which will bring about a general peace. " Par elle on parvient a procurer ingly he translates the sentence recognition,
the
:
une paix generale,"
CHAPTER
66.
I.
The word cJie {10), "the ones," here again, as up the whole sentence and changes it into a noun. CHAPTER
usually,
sums
67.
I.
^^^ ful.
This passage
is difficult
because the sense remains doubt(6), "great," and
Some commentators make a stop between /a
"resemble," others construe ta as an adverb, "greatly," According to the former view we sz' "resemble." " In the world all say, I greatly resemble the unshould translate "In the world all call me great likely; " according to the latter sz' (7),
belonging to
,
:
:
[but] I resemble the unlikely."
with Lao-Tze's modesty
;
but
if
dertook a long journey to see the
The latter does not seem to agree we consider that Confucius unphilosopher of Cho, we must con-
clude that he was indeed famous
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 repreproposition
may be
heard the people
a mere statement of fact.
call
him
great until he grew sick of
Therefore we interpret w^<? (5), "I sented in his philosophising. or me," in the sense of " I as a philosopher," or briefly "my philosophy,
my
Tao."
" to resemble, to be like " (9) means literally and/zf siao accordingly means "the unlike." Following Su-Ch6h (or, as the French sinologue spells his name, Sou-tseu-yeou) Julien
The word siao
;
NOTES AND COMMENTS. transliterates the
word by
'
'
317
non-semblahle, c'est a dire different
des etres, des creatures"; but in the text he translates
As
in English,
it
"stupid."
the words "likely" and "unlikely" possess the
sense which according to the context the Chinese words siao and
fn
siao must have,
we have
retained this most literal translation
in the text.
Wang Pi reads tao between ng^o which naturally suggested itself. The simply ÂŤ^o.
(5)
and ta
(6),
an addition
Ho Shang Kung
Julien places a period after ^a
(6),
text reads
"great."
II.
7^^
In the
ocally 7igo
(i.
first
sentence of the chapter the text reads unequiv-
5),
"I, me, or mine," but in the second sentence the
(ii.
12),
" he, him, or his," etc.,
which
rarely,
and
only under exceptional conditions, used as a pronoun for the
first
text reads chi
is
This is the reason why it seemed more appropriate to change the subject. While the first sentence starts with a statement made personally by Lao-Tze of himself, he at once generalises the idea and continues in the third person. person.
The
position of the subject after the predicate
haps for the purpose of emphasising the word
is
unusual, per-
5Z (13),
"medioc-
rity." III.
The word fao (5), " treasure," means here moral charand we might translate the title by " the three virtues which
71^" acter
constitute a man's worth."
CHAPTER
68.
I.
it
Shi or sz' (3) means now " a literary man," but in early times meant "a warrior," "a military leader," "a general," in which
sense
it is
also used in the Chinese chess for the figures that repre-
sent tsiayig, our bishops, or the two advisers of the general, our king.
See Williams, The Middle Kiyigdom,
CHAPTER
I.,
pp. 827-828.
69.
I.
Plaenckner explains host as aggressor and guest as one who takes the defence.
Plaenckner ridicules Julien for making a coward of Lao-Tze
and construes the sentence
as follows
:
"
I
do not think of allowing
3i8
lao-tze's tao-teh-king.
myself to be thrown back a whole foot
Plaenckner
may be
if
I
have gained an inch."
a better soldier than Stanislas Julien, but the
French professor probably understands Lao-Tze better than the
German
baron. II.
Hing
zuu hing (3-5), "proceeding without proceeding," is analogous to zvei zvu zvei, "acting non-action." It is difficult to
understand how other translators could miss the sense which
is
Julien translates: " C'est ce qui s'appelle n'avoir pas
quite clear.
de rang a suivre," and Legge translates "Marshalling the ranks where there are no ranks."
^^"
"By ;pao {26), " treasure,"
Lao-Tze means, as indicated in and a man's moral worth is constituted first of compassion hence it is said in the next paragraph, that of two armies the tenderer one will conquer, because its moral worth is superior to the other one. Chapter
" moral worth
67,
";
;
ICang pmg
(2-3)
means " well-matched,"
i.
e.,
equal in phys-
ical strength.
CHAPTER
70.
II.
^^^ Lao-Tze speaks of the Tao as tsung (ii), "ancestor," and chiim (14), "master," meaning that it is the origin and ultimate authority of his words and deeds. How easily abstract ideas are personified If Lao-Tze, who otherwise is so explicit in his views of the abstract nature of Reason, personifies the Tao, how !
natural does fied
it
appear
to
be that the idea of God has been personi-
among Jews and Christians, The problem of the idea of God
difficulties
which
tionable to those
at the present
who
lies at the bottom of all the day render religious dogmas objec-
are trained in the school of science.
In the
face of the fact that the laws of nature are eternal and uncreated
â&#x20AC;&#x201D;a truth which
is
universally accepted
losophers of any standing,
God
we can no
by
all
scientists
and
phi-
longer maintain the old view
an individual mind, a huge ego-consciousness, a perthinks in syllogisms as we do and arrives at decisions after having taken counsel in his thoughts. If the old anthropotheism alone be the allowable definition of God, the spirit of science must frankly be regarded as atheistic. But is God truly that
is
sonal being
who
NOTES AND COMMENTS.
319
We
grant that the nature of God must be God, in a certain sense, must be like his creatures but certainly he is not like his creatures by being a creature himself, i. e., he can be a concrete, limited being that is only here and not there, that thinks and wills different things at If he were an individual being, he would not be different times. God. If he were concrete, he could not be the allhood, the omnipresence, the universality, the eternity of existence. God has naturally been represented as a man, as a king, as a father but he is
an individual being
?
recognised in his works. ;
;
not a
human
being, not a monarch, not a parent in a literal sense.
All these terms are figures of speech, parables, symbols.
other hand
but he
God
He
Thus he
is
He
not an indefinite generality.
He
is definite.
the word. laws.
is
is
that
which determines
is
all
distinct
from nature and yet
the
definiteness in
the character of the cosmic order with
is
On
not concrete,
its
in nature.
eternal
He
is
supernatural, because the eternal laws are applicable not only to
This view which is anthropomorphism, may be called nomotheism, as it identifies God with the eternal and immutable vofiog, the norm of both rationality and existence, of thinking and being, avoids the errors of both the old deism and the old pantheism it is radical in its admissions to the most radical free thought this actual world,
but to any possible world.
the old theism purified of
its
;
and
at the
same time conservative
in explaining the significance of
the traditional dogmas. III.
Wool dress in
is
worn by the common
people.
The
rich, in
China,
silk.
CHAPTER
71.
I.
^^^ 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
which
in
grieved at
it,
rather than loathing
it.
CHAPTER
Wei
72.
"the awe-inspiring," or "the authoritative," is a common term to denote majesty. The commentator Tsiao-Hong (as quoted by Julien) says that uuei, "majesty," and its homophone ^ueiy " fear," were interchangeably used. Compare also the K'ayig(4),
hi on the subject.
;.
'
320
lao-tze's tao-teh-king. CHAPTER
73.
IV.
The
character cKen
(19),
"slow," "lenient," "patient,"
missing in Williams's Syllabic Dictionary.
Kanghi,
Vol.
XXVII.,
It
is
found
in
is
the
p. -2b.
V.
This passage reminds us of the Greek proverb oi/;f i^ewv olkovci uv7.oi, a?Jovai de /leTrrd. (Sextus Empiricus, adv. math., ed. Bekker Friedrich von Logau utilised the idea in a Sitingedicht p. 665.) Gottes Miihlen mahlen langsam, Mahlen aber trefflich klein.
*'
Ob aus Langmuth er sich saumet, Bringt mit Scharf er alles ein." Logan's lines were translated by Longfellow "
Though
God
the mills of
:
grind slowly
Yet they grind exceeding small. Though with patience he stands waiting, With exactness grinds he all."
CHAPTER Sie Hoei, in
comment on
74.
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
dent,
:
Ming, qui monta sur je n'avais
:
Depuis
le
commencement de mon
pas encore appris a connaitre
duite) des sages rois
hommes,
trone en 1368) s'exprime ainsi dans sa pre-
le
face sur le Tao-te-king
et tons
de
J'interrogeai la-dessus
I'antiquit^.
pretendirent
me
regne,
de con-
la voie (la regie
la montrer.
Un
jour que
les j'es-
sayais de parcourir une multitude de livres, je rencontrai le TaoJ'en trouvai le style simple et les pensees profondes.
te-king.
bout de quelque temps je tombai sur ce passage du texte
que
le
peuple ne craint pas
nace de la mort
"A pacifier
la m.ort,
peuple
le
etaient corrompus.
etait obstine
ne
faisait
de Lao-tseu je
me
?
par
la
me-
que commencer a se
(dans le mal)
et les
magistrats
Quoique chaque matin dix hommes fussent
executes sur la place publique, le soir
commettaient
I'effrayer
Au
Lors-
?
cette epoque-la I'empire ;
comment
' :
il
y en avait cent autres qui
memes crimes. Cela ne justifiait-il pas la pensee Des ce moment je cessai d infliger la peine capitale
les
contentai d'emprisonner les coupables et de leur imposer des
NOTES AND COMMENTS. corv^es.
En
que ce
alors
moins d'un an
mon
321 Je reconnus
coeur fut soulage
livre est la racine parfaite de toutes choses, le maitre
snblime des rois et
le tresor
inestimable des peuples
" !
I.
Ck'i {ig), "extraordinary,"
"unusual," "innovations," means
here revolution.
CHAPTER
76.
III.
Kun^
means
"altogether" {IV. S. D.,
p. 464) and by "it is gone," "finished," or "doomed." It is difficult to say how Legge can translate the tree "will fill the outstretched arms (and thereby invites the feller "). Did he perhaps read kiaig, the homophonous compound of radical 32 with kting, "all," which means "to hold or take with both hands " (see W. S. D. p. 463 see also Chapter 62, iv. 3), or did he try to interpret the latter by the former ?
maybe
(11)
literally
translated (as the
German
alle)
;
,
CHAPTER
77.
I.
^^" While doctrine,
the
first
"Whosoever
ond sentence
sentence
is
almost
shall exalt himself shall
New
literally like Christ's
be abased," the sec-
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 ;
that he hath."
is
the reverse of the
lau-tze's tao-teh-king.
322 She
ts'ih (11-12) is the oflBcial grain-sacrifice
as a Thanksgiving.
She
originally
means "
then the altar of a tutelary god (see
means " millet," which (W. S. D., p. 987.)
annually offered
the gods of the earth,"
IV. S.
D.,
p. 748),
one of the commonest cereals
is
CHAPTER
and
ts'ih
in China.
79.
I.
J^*" Contracts were written on two bamboo
slips
which
fitted
together, the left one containing the debit or obligations, the right
one containing the credit or dues.
The word
means now
ch'eh (31)
'
a tithe
"
(see
W.
but during the
trating," "perspicacious";
S. D., p. 42)
Cho dynasty
it
"penemeant
or anything that can be taken with the assistance of the
bailiff.
CHAPTER
^^" rh
(12)
80.
Plaenckner construes shi yiu
pu
(13),
they would not."
"but
He
,
.
.
"let there be
(5-6),
.
.
not," in the sense "If they had,
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
of princes,
;
;
.
.
.
other, etc." If philological considerations permit this construction,
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
it
;
had as strong a
and virtuous simGarden of Eden, and believes that the pristine goodness and happiness could have been preserved if but the pristine simplicity of life had been retained. plicity of
Shih
man
(7),
belief in the pristine innocence
as our grandfathers
composed
S. D., p. 768.)
man and
of
diers"; and shih ch'dng
had
''
z.
In the same
in the story of the
ten,
corporal,"
way foh
means " a
"a
(8),
file
of ten sol-
decurion."
composed
of
(See
W.
man and
hundred, means (i) a hundred men, then (2) the leader of a hundred men, or a centurio. (See W. S. D., p. 707.) Stanislas Julien reads in place oi poh
its
homophone /o/z which
and white and means " a
is
composed
of
man
father's eldest brother," " a senior," " a
NOTES AND COMMENTS. man
of rank."
"a
chief."
that Strauss adopts the
Judging from same reading.
323
his translation
it
appears
Tm- The method of writing with knotted cords {cliieh shing, 42-43) is very ancient and must have been common to all the races of the world at an early period of civilisation. It is mentioned in
Herodotus that the Persian king handed a thong with to be used as a calendar for two months, to the lonians
sixty knots,
whom he appointed guardians of a bridge over the The South Sea
Danube.
Islanders keep their records
with the assistance of knotted
Pandanus
cocoanut
fibres,
and which also
leaves
serve the purpose of divina-
Ratzel mentions in his History of MankiJid, I., p. 199, that chiefs use them for tion.
memoranda to assist their memory and wear them round their neck. The same method of writing has been developed among the Peruvians of South America to a
considerable
extent
where
Quipu or Knotted Cords from Peru.
such records of knotted cords are called quipu. There are a great of Peruvian quipu extant, but the key to their significance is lost. We only know that various colors of the threads were
number
employed to denote various tribes, and also various commodities which had to be delivered as tribute. As numbers the knots denoted units or tens according to the position of the cord. Nor can there be any doubt about it that peculiar twists had their special significance.
INDEX
to
This index, while serviceable for general purposes, is intended be of special assistance to readers who intend to study the orig-
inal text.
synonyms
It will
be noticed that the Tao-Teh-Khig
of Lao-Tze's favorite ideas.
is
rich in
There are 6 ways of ex-
pressing the idea of life everlasting (see Immot'ialUy), 9 for peace of soul (see Rest), 4 for child, 4 for emptiness, 5 for returning or going home, 5 for simplicity, 3 for purity, 3 for form, and 4 for that delicate suppleness which is a symptom of growth and causing the weak to conquer the strong.
vitality,
INDEX. [The
figures in parentheses indicate the chapter, section,
place of the Chinese words
while
;
all
and
the other figures refer to the
pages of the present edition.]
Attachment
Absolute, III, 302.
= %^
zt'u c/it,
limit" (28,
Abundance,
= "^^
lit.
"without
22-23), 190.
ii.
y^^ y^i (77.
i-
17-18.
zvet 'rk
f?U
Chang
(81,
i.
ii.
fu
the
Tao
(70,
the
ii.
as the, 16,
11), (4,
Babe.
259; i.
15)
153, translated "father," 99.
Angelus
Apostle, 21. (Cf.
"father
of the ten thousand things,"
Aristotelian, 302.
Athens, 313. 307.
19; 31,
ii.
"does [not]
iv.
trans-
13,
linger
[not]
Tao
transformations,
all
as the, 16.
(See "child.")
Backbone,
285.
98,
(Cf.
" bone.")
Bad,
In Chinese: "not-
121.
(49,
6-7), 222.
ii.
Badness, 98. In Chinese "notgoodness" (2, ii. 8-9), 149. :
16.
99)
Atman,
24,
"does
good"
Silesius, 25.
Archfather,
translated
I,
ii.
(8,
translated
Author of
10.
Alexander, G. G., 45, 300. Ancestor, 16, 133, 285, 318.
tsimg
"calmly he
upon"), 157, 183, 195, 269. Augustine, St., 295.
30-33), 274.
Agnosticism, 292.
=^
17,
lated
Adrift, 107.
Ahura Mazda,
ch'u
rely on"; 77,
strive, 138.
=^ ^^
=^
"dwells in";
Acquires, he, by giving, 138.
Act but not to
(Cf.
136.
113, sits."
135, 136.
267, 268.
etc.),
residing
(literally
or dwelling on), 100, 109,
in,
Baggage waggon,
= ^^
tsz'
119, 301.
chung
(26,
ii.
II), 186.
Beauty, 97.
= H mei
(2,
i.
5, 8),
149.
10-
) :
328
LAO-TZE'S TAO-TEH-KING.
Beginning, 113. Bellows, 99.
Carriage, 117, 306. (See "chariot.")
â&#x20AC;&#x201D; ^ ^ t'oyoh Benevolence, = ^ jdn
(5, iii.
7-8) 154.
99, 116. i.
{5,
38,
35, etc.), 153, 154, 206,
i.
10.
"incorpo-
(Cf.
103,
tSf zf//(i4,
Bone
(13,
=^
9, etc.;
i.
Change, 126. Chang-Liang,
{kuJi, 3,
18), 152;
ii.
C,
Chih, the extreme.
i.
7),
Ch'i (also transcribed Chih), the
267.
Brabm, Tao and, 8. Brahmanism, 308.
robber, 22, 36, 37, 308, 312. the vital principle also
Ch'i,
Breath, 119.
three times in
the Chinese text 10,
159,
i.
(S.M.Ch.,
:
10
214
;
42,
i.
22),
translated
;
and "breath of life," 119. Buddha, 3, 7, 278 and Lao;
equivalents
= ^-^ 232,
=
Chinese
:
ch'ih tsz' (55,
i.
7-8),
312; translated "little
child," 124.
{% hai
(20,
iii.
175, 228.
24),
39.
(See breath.
k'i.
Chief vessels, 131. Child, has several
"airs," 95; "vitality," loi;
Tze,
;
transcribed
= ^ Mentioned 143,
16.
"per-
(Cf.
fection.")
1^ ktaig^ (77,
;
11)
translated
is
True Ruler),
Chen-Tsai(i.e.,
"Bovi, 135.
5
i.
Chariots, ten thousand, no.
'
40, 41.
vii.
same word
(11,
" wheel," loi.
trans-
'
21 1.
(39, V. 4, etc.),
c7i'e
this
backbone," 98. Bose, Du, Rev. Hampden
=
39.
In another place
16,
20), 163, 164, 171.
lated
44, 45, 293, 298, 300,
Chariot, 117, 306-307.
21), 165.
i.
102, 105. shcifi
3-4),
ii.
(54,
304, 305, 310, 311, 314.
real" and "immaterial.")
iii,
)PB ise' sz'
230.
Chalmers,
Bodiless,
= Body, =%
=^
207.
Bible, 21.
Bodhi, ^^,
Spinoza's, 12.
sin',
Celebrations, 124.
etc.;
4,
Causa
39 49. iii. In English ;
106, 122.
=^ English =^ ^
tsz' (52,
Calm.
(See "rest.")
Calmly he
sits,
In
no.
20,
Capital, III.
" [become
Carpenter, 134.
child," loi
lÂŁ tsiarig 264.
(74,
123.
Sty^f^sr '^^ (10.
Candlin, Rev. George T., 46, 48, Canon (King), 38, 281.
=
17, etc.), 227.
i.
:
i.
45,
etc.),
i59>
iii.
35-36
i75i
;
28,
190; like ;
i-
i.
M-15; 22-23),
translated
a]
"a babe
little
[that
does not yet smile]," 106; child's estate,"
in.
"a
:
INDEX. Children, treats as {hai), 122, 223,
329
Danger, implies no, 105, 113, (Cf. "immortal120, 123.
Cho, 95.
ity")
Chords, knotted, 137, 323.
Death, 122, 134.
Christ,
Death-place, 310.
15, 313.
3, 7,
Ch'u-Jhren,
4, 95.
Chwang-Tze,
12-16,
7,
22,
19,
Deeds, 133. Deficient corresponds
=^
Classic {^n2ยง-), 38, 281.
(See "pure.")
Clear.
i.
2
(14,
i.
117.
Compassion,
131, 132.
"^ts'z' (60,
^=^
165.
7),
Commoners,
=
ii-
(sufificiency),
120,
(See " Rest.")
tsti (44,
Cosmic order istration
= ^1 chi
2
iii.
;
46,
13,
ii.
(literally "
admin-
In English
:
136.
(See
136.
135,
who have abun-
Depth not obscure,
(32,
ii.
2),
103.
yii (19,
21
ii.
;
head-
46,
ing), 174, 218.
Desireless, 97, 98, 114, 126.
= ^ ^ ivu 7; 34.
yii (i,
ii.
iii.
4
15-16; 57,
Dignity (see "),
46,
' '
3, v.
;
ii.
27-
baggage-wag-
no,
301.
(See also "hu-
Disgrace, 102.
198.
= @ Ju Divine = i^ ยง1 shdn (13,
lo-ii),
(3, V.
"one who
translated
knows," 114, 125; 199,
(33,
234
;
i.
6-7;
trans-
"the wise," 138;
(81,
17-18), 274.
siang, ii.
lit.
" un-
i.
2, etc.), 163.
vessel, 112. (See"vessel."
18),
ch'i (29,
i.
17-
192.
Douglas, Robert K.,
4,
5,
39 footnote. Dreadful, 133.
=^
Curse, 136. Si^ fu bliss " (78,
^
miliation.")
== ^'D^ chi chi
1-2),
==
gon
113.
"),
Crafty, the, 98.
^
22-23, etc.),
i.
28), 148, 152, 200, 237.
Cosmos, 282.
^^^
"not
tsu, literally (77,
,
96,
95,
etc.), 217, 219.
i.
In
dance, 135.
279, 280, 298, 306, 315, 316.
i.
^ fu
Delicate,
268.
8),
35-38,
34,
Contentment
56.
(22,
180.
178,
Desire, 106; moderation of 120.
Confucius,
lated
"crooked"
5),
Depleteth those
136.
tion."
152;
iv.
" weak.") it,
fic (77.
121.
^^
268.
12, etc.),
iii.
Completion, 104. (See "perfec-
=^
;
enough"
254. 255-
Completeth,
= Wi
ch'il, lit. I
English: 108.
Colorless, 103.
=%
two
to
Chinese terms
27. 36. 37. 38.
ivei (72,
i.
4),
Duration, 120.
17-18), 270.
Eckhart, Master, 24,
260.
7, 8,
lao-tze's tao-teh-king.
330 Economy,
131.
= M chien
Executioner. 134. iii.
(67,
etc.),
15,
=
254. 255.
Editions of the Tao-Teh-King,
tion,"
Ernest John, 45.
Elixir of
life, 39,
equivalents
hu
=^
i.
(See
the.
"perfec-
and "absolute.")
i^o (38, V. 12), 207.
si7i (17,
2, etc.;
ii.
23,
iii.
28, etc.; 38, iv. 5; 49, iv. 15,
iv.
(3,
= js
7;
iv.
5,
etc.), 171, 182, 207, 222.
i),
154; translated "he empties," 98 and "empty,"
Father of the ten thousand
99.
"=
things, 99,
;
= \^
ch'ting
2
;
45,
i.
12),
:
99,
In English
218.
152,
i,
(4,
120.
= W kivatig English = ^ zva In
(15, :
English
40), 168.
ii.
i.
179.
7),
In
108.
:
Enlightened
(Enlightenment),
ii.
(i6,
ii.
16
;
23,
ii.
24; 33, i. 8; 36, 4; 52, iii. 15; 55, ii. 8),
15; 27,
170,
ii.
179, 188, 199, 203, 228,
233-
Er, Lao-Tze's proper name,
3,
= ^ tsing =
(21,
i.
38, etc.), 178.
Eternal Reason, 97,
^
(13,
cJi'ang tao
= >^ ^ /«
lao,
Jnung,
(i,
i.
5-
"bad.")
(16,
etc.),
(20,
iii.
7-8),
Feeble, 129. Filial devotion, 106.
Fish [yu), 115;
=M = W* Flower, = ^ hzaa
{sien), 127.
sien (60, yii (36,
i.
7),
241.
iii.
i),
203.
iv.
19,
etc.),
(Cf.
"im-
116. (38,
207, 208.
ii.
100.
Form, has several Chinese :
= ^' In English = ^ ytoig chzvafig{i/[,
22), 170.
iv. 15, etc.),
166.
i.
103.
:
4),
177.
In
connexion with k'laig teh chi translated
(Cf.
I,
i.
163.
(21,
147-
Evil, 104. pill
= M ch'ung
equivalents
ch'a?ig (16, ii. 12, etc.; 55. ii- 4). 170, 233. {fi
6),
Favor, 102.
mortality.")
(spirit), 107,
Eternal, 104, 125.
i?i
zvaji Tviih chi
12-15), 152-153.
i.
Forever and aye,
8,95-
Essence
(4,
175-
104, III, 114, 115, 123, 125.
= §5 mi7ig
^ ^^ ^
tsimg
Feast, 106.
104.
(22,
=
(74,
Faith, 105, 109, 116, 122.
:
151.
=
sha ch^
5^'
External, 116.
290.
Empire. (See "world," tHen hia.) Empty, has several Chinese
= M,
^
Extreme,
42. Eitel,
1^
p]
31-33, etc.), 264.
" vast
virtue's
form," 107.
=%
siang
(35,
i.
3
;
41,
ii.
,
INDEX. In combination
53), 201, 213.
2;
with ta translated "Great
Form,"
(See also
114, 119.
II, 292, 296.)
Foundation, 119. ^^^ y^^. lit. "father "(42,
=
philosophical foundation,
(See
%teh,
"virtue"
lit.
"function.")
^o
yen
Government,
ii.
9-10),
iv.
(5,
Grass-dogs, 286.
=
heading,
"utility";
heading, lated
10,
i.
"force";
40,
here trans45,
6 and
i.
gon"), 46, no, 301. Great, reason obliterated, 105 I call it the, 109; four things ;
no;
are,
make
153, 160, 161,
211, 218, 257.
(See "baggage wag-
Gravity.
here translated "work";
69, heading),
=
great rivers, 114;
the small, 129;
me, 131. i^ ta (18, 3,
Gem
iv. 8, etc.; 67,
(jewel), loi, 118, 133.
iii.
2; 39,
ii-
12;
iv.
Genuine, 107, 124.
chan
(21,
here
42,
i.
"pure";
54,
^^ TC
® ^«
kivo
f^ kzvei (60, ii. 7, etc.), 241. Giving, by, he acquires, 138. God, Tao prior to, 13 Philo's ;
i.
=
1-2,
i.
(34,
i.
1-2
;
53,
9-10, etc.), 200, 229.
«^ k'oh
(15,
ii.
27; 69,
i.
12),
168, 257.
,
16,
(61,
Guest, 104, 132, 296.
conception of 21; the Bible and,
185,
114, 123.
= :^ ?E ^« tao
=
Tao
63,
6), 172,
etc.), 242.
Great Tao,
14), 178, 230.
;
i.
25, iv.
etc.,
201, 247, 254.
ii.
Ghost, 127.
21
32,
ii.
Great form, 114. (See "form.") Great state, 128.
15), 158, 211, 259,
translated
etc.; 34,
all call
etc.;
I,
i.
Gabelentz, 43, 300. lE, yi^J^ (9.
(See "straw-
dogs, 99.)
11,
here
etc.,
13,
i.
translated
administration
18;
(See "cosmic or-
115.
der."
13.
Function, 99, loi, 132. ffl yung (5, heading;
on,
(63.
"good-
246; translated
of,
Fourth Gospel,
=^
i,
187, 188, 222, 273, 274.
=^W
Forces, 122.
70,
ii.
154-
Force, 118.
^^
49,
9, etc.), 149, 156,
i.
Gossip, 99.
119.
14,
etc.;
I,
i.
ness," 129. (See also "requite " and "virtue.")
iii.
215; meaning here the
[doctrine's] father-hood, viz. its
27,
etc.; 81,
4),
^
21),
331
285,
"Lord," "father." 'Ancestor, " and mother. ")
286. (See
'
'
'
Goodness, 98, 100, iii, 121, 137.
= W shan
(2,
ii.
3, etc.; 8,
i,
Happiness, 126.
=
11/^^(58. i. 19. etc,), Happy, so happy 106, !
238.
LAO-TZE'S TAO-TEH-KING.
332
= M^^^
>^«
3-4),
iii.
(20,
De,
Harlez, C,
287,
44,
290,
293. 298, 300, 304, 305, 310,
3". Harm,
yi^efi (63,
2
ii.
;
79,
i.
3,
271. desire), 98,
106, 121, 122, 285. iii.
(3,
22; 49,
i.
6, etc.; 20, iv.
151, 176,
5, etc.),
^L> j'cin sin,
' '
man's heart
subject to error," ^«c> sin,
heart,"
is
'
'
14, 19.
the rational
the disposition of
the saintly man, 14. Heaven's net, 134. (See "Comments," 320.) Heaven's way, loi. Heaven's reason, 12, loi, 121,
fien chi tao
(9,
iii.
15-17; 47, i. 11-12; 73, iv. 1-3; 77, ii. 1-3 79, ii. 1-2; ;
19-21), 158, 220, 262,
268, 271, 274.
Herodotus, 323. High, it brings
up
the,
and
(See also "treas-
fM tsi (81, ii. 4), 274. Holy man, abides by non-asserheart, 99
make
empties the people's ;
olence, 99
exhibits ;
possesses not a
;
universal-
;
non-assertion, 126
does not venture to play the great, ;
129; does not make, 130; wears wool, 133; is sick of sickness, 133
knows himself
;
but does not display himself, regards
;
as diflScult,
it
but claims not, 136; hoards not, 138. acts
134;
= A shdn Jan
(2, iv.
ife
3.
3-4
iv.
3-4
;
22,
ii.
iii.
3-4
3-4
;
49,
iii.
iii-
3-4
;
26,
ii.
iv.
;
3-4 7,
6-7
3-4
iii.
72,
29,
47,
17'
iv.
ii. ii.
ii.
lo-ii; 11,
iii. ii.
;
ii.
3-4; ;
3-4; 64.
iv.
63.
:
1-2
1-2, etc.; 57,
i.
1-2;
;
28,
;
34,
;
35-36;
3-4
ii,
3-4
27,
ii.
5,
;
11-12; 73, 3-4 81, ii. ;
1-2), 150, 151, 154, 156, 179,
186, 188, 191, 192, 201, 220,
261, 262, 268, 274.
down
ure.")
tion, 98;
pleas-
not
222, 236, 247, 249, 259, 260,
the lowly, 135.
Hoard, 138.
=
does
9-10, etc.; 70,
134. 135. 137. 138.
= ^ ^ i^ ii.
112;
133
222.
=A = iS^'*
ure,
ises his heart, 122; practises
Heart (the seat of
= ^ sin
a good sav-
is
;
no; abandons
fixed heart, 121
10), 201.
i.
129, 136.
etc.), 246,
lifts
no
iour,
ticates, 121
115.
/;«/ (35,
81,
does not depart from
;
himself great, 114; prognos-
314-
=§ Hatred, =^
is
108
dignity,
175-
no benev-
puts his person
behind, 100; embraces unity'
Home
he turneth,
Homewards,
20,
in. (See also
20, 118.
" the returning.")
= ^ fan
(40,
i.
211.
i),
Horace, 29.
Ho Shang Kung,
317.
Host, 132, 296.
Humiliation, 120. " disgrace.")
= #y«
(44.
iii-
4).
(See
217.
also
INDEX. Humility, io8, 128. " lowliness.")
= m kien
(See also
heading;
(22,
61,
=
heading), 178, 242.
Human
(See
" man's reason.")
=
families, gg, 105, 122.
S^
17,
tcii
sing
lo-ii
iii.
7-8),
i.
iii.
(33,
:
rn ch'ang, the eternal, 104,
etc.
In Chinese ;
52,
^
IrP
iii.
(16,
:
12,
ii.
170, 228.
23),
7nien mien,
155
(6, iii. itranslated " for ever
;
and aye,"
100.
combinations
Ti, the yellow
In Chi-
In addition there are such word-
154, 172, 222.
Hwang
114. 6) 200.
2),
6-7;
(5, ii.
4g,
;
"longevity,"
nese
123.
reason, 12, 14, 19.
Hundred =^
333
as
cJi'ajig
:
shang, "live eternally"
emperor,
^88.
i.
21-22),
(7,
translated
150;
" endure," 100.
Imperfect, 120, Identification, g7, gg, 125.
=
fling
IrJ
56,
(i, V.
I
10, etc.), 148, 153, 234.
ii.
=^ = '^'^^^ i>uk'o ch'fieh (45,
10;
ii,
4,
;
Identity, 286. (Cf.
"^ siang
iv,
{\i\,
"form.") ig,
etc.),
iig.
(Cf.
breath,
"bodiless" and
=
"incorpo-
real.") ^fj'
^ ch'ung
c/i'z
{42,
less"
^^'^^a fu
;
tai,
32,
lit.
ii.
"implies is
lasting
(16,
' .
'
bodi-
liao (25, i. 11), 184. (lit. " no name "), 113,
115.
(See "nameless.")
2g,
1-2), 204.
= Wi-^ ii.
ming
tvu
iii.
171, 198,
In English
:
i.
(37,
28-
44,
iii.
(7,
11-12),
i.
2
155,
"endure and 100, and "dura-
tion," 120. shell,
:
pi Ko
chi
152.
t^t-
ying
In English
(4,
eternal,
lit.
ii.
i.
7-8),
gg.
:
Intensity, 123, 135.
= ]^ hcu
(50,
i.
37; 75,
ii.
224, 265.
Intuition. loi, 124.
=
Pal Ictn (10,
Isaiah, 21, 23
ii.
4),
i5g.
24, 299.
Jade table, 128, 314. life
(35,
Intrinsic, 301. chiic
217; translated
be lasting,"
^!Jt
28-30), 202. In English: 115.
105,
113, 120, 123.
= :^ ^ cJiang
equivalents
=^ = ^M
iii.
i8-ig; 44,
28-2g),
i.
217, 227.
and 4;
(Cf
and "immaterial.")
"OT
:
no danger," viz., it and inexhaustible, 21-22
iii.
Inexhaustible, has two Chinese
has several Chi-
nese equivalents
7-8; 52,
teh (56,
Ineffable
21-
i.
22), 214.
Immortality,
=^
Incorporeal, log.
== '^
166.
Immaterial
218.
4),
2-4, etc.), 234, 235.
Images, 103, 2gg.
=
i.
Inaccessible, 125.
=M
i>i (62, iv. 4), 245.
10)
LAO-TZE'S TAO-TEH-KING.
334 Jehovah, 294.
Jews
Likely, the, 131.
(See " gem."
Jewels.
Long-lobed, 278.
Lo Hi Ching, a commentator,
China, 295.
in
Julien, Stanislas, 10, 30, 42, 44,
284, 288, 290-291, 293-294, 296, 298-301, 303, 305, 310,
311. 313-320, 322.
296.
Logau, 320. Logos, 10, 21, 282. Longevity, 305. (See "immortality.")
K'anghi, 45
referred to
;
4, 5,
:
6, 9, II, 16, 20, 232, 262, 312,
320. K'i,
279.
"breath" and
(See
"Ch'i.")
Lowly,
137, 323.
^ Mi chieh
sliing (80,
ing i.
42-
K'u-Hien (Thistle
Lao-Tze, his personality, 3-6 philosophy,
9-16
;
his
;
Taoism and, 30and Confucius, 34; Bud;
dha and,
39; 278-280, 282,
316. (Cf. "crafty.")
138.
Learnedness, 106, 121.
= 4^
hioh, (20,
7,
i.
2
;
48,
i.
2),
304. 305,
38,
44, 293, 298,
309-311. 314. 321.
Lao-Tze's family name, 95.
Life for ever, 114. mortality." Life's follower's, 310.
Life's intensity, 122.
(See "im-
112, 130.
1-3). 268,
Master,
16, 103,
no,
=^ = 5/ÂŤ(i5. Mankind, Master = A^ chii'm (26,
i.
133.
8; 70,
ii.
14),
186, 259.
i-
167.
5).
112.
of
'^^^i*'
(30,
i.
4-5).
193-
Master
15,
13),
= =\
yÂŤ'^
174, 221.
Legge,
14,
i.
i.
Manhood, iii. %% hiimg (28, i. 3), 189. Man's Reason, 136. "Z^^jati chi tao (77, iii.
-i:
Learned,
77,
who excells in employmen is, 132; lifts up the,
Makes, mars,
tionary, 45.
;
66,
;
district), 4, 6,
Chin, author of dic-
ethics, 17
9
23;
i.
Lu-Tze, a commentator, 310.
95.
his
(39, iv.
68,
135-
43). 272.
Kwong Ki
13), 153.
iii.
210, 252, 256, 267.
book), 38, 281, 301.
Li,
ti (4.
or canonical
(a classical
Knotted cords,
41
=^ = "p hia
Lowliness, 21, 117, 131, 132,135. etc.;
King
^=
Longfellow, 320. Lord, 99, 285, 286,
the
of
chariots,
= ^ ^ /^ i chi shii
Mayers,
W.
ten
thousand
no. -wan shang
(26, iv. 3-6), 186.
Fr.^ 39, 43 footnote.
Mediocrity, 131.
Metal
(/'5z>/^=spirit, manliness,
semen), 125, 312,
;
INDEX.
= 1^ ^ isao chuin
Middle-path, 99.
=
r|i
chiing-
(5, iv.
=
(Cf.
117.
"spirit.")
Model, has two Chinese equivalents
:
= 5\ shih
(22,
10, etc.; 65,
10;
ii.
28,
ii.
30, etc.), 179,
ii.
In English: 108,
190, 251.
i.
7-8)
Music, 115.
Military expert, 132, 99,
{2b,
186.
16), 154.
Milinda panha, 307.
Mind,
335
^/'>"(35.
ii.
202.
I).
Mysterious, 124, 132. Mysterious mother. (See " mother."
Mystery, 97.
=^
hiien
(i, v.
4, etc.),
148
Mystics, 24.
III, 130, 315.
= IE Chang
In English
:
Nagasena, 307, Nameable, 97, 113. yiii mitig ^T
35), 209.
ii.
(39,
117.
Moderation, 127. "^ seh (59, i.
=
=
7, etc.),
239.
Morrison, 309. 7nu
"Rf
(20, vi. 22), 177.
Mother-bird, loi, in, 291.
word reminds us xxiii.
37 and Luke
= W.tsz\io,
7),
xiii.
34.
159; trans-
"womanhood
lated 6),
iii.
The
Matt,
in
(28,
i,
Mother, mysterious,
99.
hU€7l fi?t
(6,
'-It
etc.),
Mother
of
the
= '^h'^J];^-^ Mother
ii.
4J
97, 113, 119, 282. 7nic
r7ii7ig (i,
ii.
1-2
3-4: 41, iii. 3-4), 147 197, 213-214. Natural, 288. (See "selflike.") 32,
i.
Nature, 283.
ten
ii.
Non-action,
chi
9-12), 147.
"the mother heaven,"
(25,
mu,
lit.
of the underii.
9-11; 52,
7-9), 184, 227.
Motion's master, no.
19, 21
;
not inactiv-
Non-assertion (non-action), ii.
(59,
of the world, 109, 123. ^i^'i^
117, 119.
l8-2I.
ity,
18-20), 240.
^'^'"'^
17), 214.
ivu
Nobody, zvan
i.
thousand
of the country, 127.
= ^"F'J?^
yi7i (42,
Nishimura, Japanese editor of Lao-Tze, 43, 309.
^ ^ © kzuo chi mil
Mother
Nameless,
= Vm'^
= (^
7
things, 97.
=^^^
Ch.,
Negative principle, 119. 1-
155.
771U (r,
M.
Nave, loi.
189.
—^
7ni7ig (S.
141.
of the ex-
"hen"
pression
7-8
ii.
proper name, 95.
viz.,
=^
(i,
3-4), 147, 198.
ii.
Name,
Mother, 107.
=
^
32,
i.
the holy
10;
man
abides by, 98; he acts with, 98; he can practise,
ways
loi,
rior virtue
vantage at,
112;
practises,
of,
is,
Reason
al-
115; supe116; the ad-
119; he arrives
121; practise, 126; assert
129.
:
LAO TZE'S TAO-TEH-KING.
336
= M^
^^2
^^'«
2-3
3, vi.
heading 20-21;
10,
;
37,
;
13-14 3-4
i.
16-17, etc.; 57,
i.
63,
38,
;
i.
39-4°
ii.
152,
150,
2-3),
i,
29,
;
5-6, etc.; 48,
iii.
43,
6-7;
iv.
(2.
ii.
:
159,
191, 204, 205, 216, 221, 237,
nese equivalents cvu
ing,
(2, iii.
9, etc.;
i.
Orphans, widows and nobodies 1T7, 119.
= M'^ ^^
ku kzvo i>u ku
18-21
(39, iv.
42,
;
6-9),
ii.
210, 214-215.
3
211
161,
"not
to be," 98
head-
11,
;
11), 149,
ii.
translated
;
translated
;
"the non-existent," z^'«
iv.
(14,
10-
Not, 282.
Not dare
to
come
to the front
lie
^ ^ T* Ma
Outcast things, in.
= '^^
xvuh
ch'i
19-
ii.
(27,
20), 188.
Own.
(See "self.")
People, 98,
i>u
sien (67.
loi,
105, 106, 124,
135. 137-
= ^ min
kan iii.
(3,
19.
ii.
7, etc.,
i.
ii.
i.
5, etc.;
5. etc.; 53,
9;
6, etc.;
in the world, 131.
vuei fieti
11-
ii.
126, 127, 130, 131, 133, 134,
119.
:
In English: 103.
166.
(27,
Palace, 124. 1-2),
ii,
(43,
216.
11),
ch'i j'dn
loi, 102,
118.
= ^ '^ yiu In English = ^ 4^ zvu ivuh
=^A
12), 188.
:
40,
160,
=^
214.
Outcast people, no.
246.
Non-existence, has several Chi-
=^
209
etc.), 159, 165, 179, 208,
iii.
65,
i.
7, etc.; 72,
etc.; 75,
i.
I,
10,
ii.
etc.; 58,
9,
10,
ii.
i
;
i.
66,
74,
i.
i,
etc.; 80,
i.
4,
i
i.
;
etc.), 151, 152, 159. 173.
18 23, etc.), 254-255.
ii.
6; 57,
229
236, 237, 238, 250, 252, 253,
260, 263, 264, 265, 272.
Obligation, 137.
=^ = M fei{i^,
ch'i {y^,
i.
18, etc.), 271.
Obliterated, 105. i.
3),
Jiai (20, 66,
;
Omen,
i.
2),
V.
23
;
32,
iii.
199, 252.
176,
Oneness, 117
ii.
•
yi
(10,
6
39,
;
=^
;
i.
translated
i.
5; 14, 4, etc.
ii.
;
12; 22, 42,
i.
'
ch'ing-,
tion" (45,
i.
225,
lit.
'
2; 51,
i.
compleII, etc.),
translated
226;
"perfection," 120; translated " complete," 122
"unity," loi, 103, 108, 119.
=—
4-5,
Perfection, has several Chinese
218,
106.
(See " identification.")
One.
V.
equivalents
"sea.")
13
= i^ A
etc.), 176.
172.
Oceans, 107, 114, 131. (See also
=^
common, 106. su jan (20,
People,
3,
=S = m,
chi{s5,
(i.e.,
i-
39. etc.),
"maturity")
chi
(16,
i.
3
;
233;
125.
68,
i.
42),
INDEX. Translated "com-
169, 257.
104; and
"highest," 132. This word is an important term in Chinese philosophy, and is, as such, commonly translated "the extreme" but Lao-Tze uses the word only in its popular acceptance as "the extreme," i.e., "highest point," and also with the negation "having no existence " in the sense of "absolute," (See "absopletion,"
;
"body.") s/ian
3 etc.;
Profound
= ^fB
virtue,
loi, 123, 130.
hilen teh (10,
iv.
19-
15-16
ii.
37-
20; 51,
iii.
65,
;
38, etc.), 160, 227, 251.
Propriety, 95, 116. Prussia, 313.
Prying, 126. Psalmist, 21, 23.
P'ung-plant, 279. Pure, purify, purity, have sev-
Chinese equivalents
eral
= Vh
ts'ing (15,
5, etc.;
iii.
45,
8
iii.
7),
:
39,
;
ii.
168, 208,
218; translated "clear," 104;
lute.")
Person, 100, 120, 124. (See also
=^
337
44,
etc.),
10,
ii.
54,
7, etc.;
ii.
(7,
i.
"pure," 117; "purity,"
=^
tsing
iii.
(45,
120.
218
8),
;
translated "clearness," 120.
156,
Quarrel
217, 230, 231.
Philo, 21. 22.
100, 108, 131,
(strive),
138.
= ^ cha77g
Pittacus, 292.
Plaenckner, 45, 287, 3C0, 317,
(8,
etc.; 66,
20,
i.
12
iii.
;
22,
37;
iii.
81,
ii.
33), 157, 180, 253, 274.
322.
Plato, 307
Tao
;
similar to the
Quiet, 98.
(Cf.
conception of "ideas," 10;
=S
his ideas, 299.
Quipu, 332.
ngan
"rest.")
(3,
heading), 151.
Pleasure, 112.
Race
Positive principle, 119.
= ^ ya^^g
(42,
Po-Yang, Prince Positive,
95,
3,
Reality, 122.
Reason, that can be reasoned,
278.
Precedence (precedes), 131
front," 100,
"to lead," sien
25,
i.
5
;
;
iii.
66.
ii.
translated
103; 104
15
;
14
7, ;
ii.
16;
67,
iii.
;
empty, 99
to,
Poh Yang,
2,
;
water
is
100; of the ancients,
"heavenly" means, when obliterated, 105
;
nature eluding, 107; the man of reason identified its
with, 108-109; one 109; defined as
254. 255-
278.
is
;
near
153, 156, 184, 252,
Prince Positive,
97
the
to
131.
(4,
23, etc.),
99, 109,
"comes
translated
=^
horses, 120.
Ratzel, 323.
20), 214.
i.
who
has,
"the Great,"
109; Heaven's standard
no; one who
assists
is,
with,
lao-tze's tao-teh-king.
338
absolute
112; as
(eternal),
79,
81,
;
21,
ii.
etc.),
147,
152, 157, 166, 167, 169,
all-pervading, etc., 114; the
170,
172, 177, 181, 183, 184,
great,
185,
193, 194, 197, 198, 200,
114;
visible,
tasteless,
is
in-
115; practises
etc.,
non-assertion,
115
ward, the course
118
superior scholar and,
and, 121
120
;
he
;
241, 244, 250, 262, 267, 268,
118;
271- 274.
Reason, human,
prognosticating,
en's,
who
Reason
diminishes
same
tures, 122 (cf. 114, the
said of the sage in ch. 2
is
219, 220, 221, 225, 226, 229,
a
;
seeks, 121; quickens all crea-
and
202, 204, 211, 212, 213, 214,
home-
;
of,
begets unity, 119; the world
becomes the world's mother, 123 walk in the 10);
'='^
great, 123;
who
very plain, 124; non124
is
cultivates,
;
diplomacy and, 126; if the empire is managed with, 127; the ten thousand things'
is
asylum, 128, well versed
and
130; strives not, 134 like stretching a
in,
138;
bow, 135
;
ku
chi tao
Reason's clue, 103, ^^^ j^ T^B tai chi {14, Reason's
=
nj]
light,
7ning
tao
xi! 8,
10
ii.
iv. 3
2
etc.
etc.; i.
40,
etc.
i.
2; 35,
i.
I,
2
47,
;
etc. ;
62,
iv. 3;
77,
ii.
etc.;
2,
;
i.
12
i.
53, i.
i.
I
i
;
;
46, i.
6
13, etc.
65,
heading,
i.
i.
i.
i.
5,
20, i,
10; 37, 4,
i.
48,
;
ii.
32,
ii.
41,
3;
heading,
42,
i,
34,
i;
ii.
3, etc.; 25,
i.
15,
18,
;
etc.; 23,
6, ii.
30,
;
15, etc.
iii.
i;
i.
4,
14, vi. 4, etc.;
;
i.
etc.; 24,
I, etc.;
i.
16,
;
21,
;
(i,
5
etc.; i.
4,
;
51,
;
60,
;
73,
3, etc.;
16-17),
15), 228.
iii.
Cf. "self like."
Reconciled, 136 translated " harmony," 125. ;
=^
hivo
(55,
48; 79,
i.
i.
i),
233. 271.
=^
chuâ&#x201A;Ź7i (22,
Repetitions
i.
six,
Remusat, Abel,
298.
vi.
Reason's standard, intrinsic, no.
Relatives, the
295,
(14, vi.
123.
(52,
benefit, 138
286,
heav-
;
167.
Recuperate, 108.
282,
14
of the ancients, 103.
"^^
man's and heaven's, 136; shows no preference, 137; to ;
12,
12.
2-4), 166.
;
:
2
ii.
113; its relation to the world
294, 308.
4,
Tao-Teh-
the
in
179.
3),
297.
enumerated
King,
the
in
footnote, 33-34.
Resolute, 112. Requital,
= 3§
methods
his
invite,
(See also 121-122.)
112.
7izva?i (30,
i.
16), 193.
Requite hatred with goodness, 129.
=^
(63,
fiS X:^
fi t^^o yiun
1-4),
ii.
i
tch
246.
Rest, has several Chinese equivalents
:
:
INDEX. ^=^
m
wi fien
=
ta?i (31,
i-
iii.
"quie-
translated
195;
2),
tude and peace," 113. hi* isi)2g- (16, i.
5
ii.
37,
;
12; 45,
ii,
iii.
26,
;
= :^
116, 120, 128.
72ยง-a}i
(15,
"still,"
11;
iii.
104;
i),
35,
i.
=
(35,
and "rest,"
39,
ii.
12),
i.
201
translated tsi'h
(25,
153
;
99.
184
9),
i.
translated
9;
66,
i.
190, 198,
translated 213, 252; vale " or " valley, " 99, 104, 118,
117.
lents >fR
288;
131,
ing
:
kcm 26,
;
(6, i.
9
ii.
4),
100,
:
104,
no.
= ^ fcui sion
(16 head-
head-
16,
;
155, 169, i86j
(39,
heading
etc.), 208, 210.
kan
;
:
iv. 6,
;
English ver-
117.
Roving-plant, 95. Cf. " P'ung.
1-2), 169, 170.
== 1^ ktuei 16; 34,
= ^E Wi i.
168,
154,
iii.
22
ii.
English version
103, 106, 108,
in, Sacrificial celebrations, 124.
114. 123. iv.
(20,
7
;
22,
iv.
23), 175, 180, 201.
ii.
f^^ kivei (14, iv, 7-8 19-20, etc.; 52, iii. 12;
13), 166, 189, 190,
228; trans-
"again and again returns home," 103.
lated,
Returning, the, 109.
it
(See also
"homeward.")
= /a7i = F2 JX.
=
to its root, 104.
ii.
41,
;
44;
ii.
32,
translated "creeks," 114.
no.
Return home,
28,
'
109.
ch'u (26, iii. 5-6), 186; translated " calmly he
ing,
'
;
5p^
= Hf ^kzuei
15,
etc.;
Root has two Chinese equiva-
i),
iii.
(4,
16
trans-
;
in. i;
i.
10,
etc.),
III,
115.
tsaji
(6,
189
10),
i.
208,
;
13)' 202; trans-
^-
lated
Return
-^ ku iii.
"contentment,"
t'cti{'iS>
(28,
28,
=^ "comfort," = J^ "calm," = 1^ "calm," = J^ yen sits,"
^ kH
lated "river,"
8,
translated
i.
translated "riv-
;
ers," 114, 131. ^^^
115-
= ^ fifig
12; 66,
iii.
(32,
198, 252
translated:
201;
168,
11),
= VL Chiang
205, 218,
4), 169, 170, 186,
no,
River-valley has several Chinese
4; 61,
242; translated " quietude," 104,
Riedel Dr. Heinrich, 46. equivalents
4
5, ii.
i.
339
(25,
ii.
Same.
(See "identification.")
Sameness, 286. Saved, 123, 129, 131. $JC chhi (52, ii. 20
=
;
67, v. 3),
228, 255.
Saviour, no, in.
= tk A chiu jan
(27,
ii.
7-8),
188. iii.
15),
Rhinoceros, 122. sz' (50,
Sages, great, 105.
185.
Scheffler, Johannes, 25.
Scholar, 118. 11), 224.
ter."
(See also
"mas-
:
:
lao-tze's tao-teh-king.
340
= tt
s/ii {41,
i.
Schopenhauer,
Sick of sickness, 133, 319.
212.
2, etc.).
Significant spirituality, iii.
22.
=^
Scotus Erigena, 24. See "ocean."
Sea, 107.
(20, v.
23), 176.
Self has several Chinese equivalents
=^
:
s/ia?t,
"body
(See
^J^s2'
"own
translated tsz' (7,
etc.;
100.
self," i.
21,
etc.; 73, iv.
10,
ii.
57,
156;
etc.),
17; 32,
i.
=^W
yen
i^w
32-
iii.
(27,
11-12;
(2, iv.
lo-ii;
iii.
43,
loi.
")
(7, ii. 21,
yao miao
Silence (not talk), 98, 119, 125. (See also " taciturn.")
158;
13),
"one-self,"
translated
= =^
iii.
(9,
fij>
33). 189.
56,
3-4),
i.
150, 216, 234.
Simple corresponds to various Chinese equivalents
= '^ chih = ^^ fzc
(41,
213;
36),
ii.
translated "simple," 118. 39;
ii.
(15,
19,
ii.
17). 155. 197' 237, 262; trans-
17;
lated "for themselves," 100;
189; translated "unseasoned wood," 104; transl'd "pure,"
"of themselves" or "of
it-
ยง ^i^w tsz'
16-18), 155
;
shang
(7,
i.
translated "not
=
live for themselves," 100.
]ยง^ 5/^/ (53,
i.
Self -like
i.
9-10), 179
=@^
ii.
12-
183.
tsz' jan, is
(19,
"free,"
i.
"Intrinsic," 110(25, v. 12-13),
Sin, 136.
186.
iii.
(51,
ii.
28-29), 180, 250. 123,
297,
301
13 14), 226.
Sextus Empiricus, 320. tools, 115. Cf.
112,
113,
trans-
106.
Ch.,
vi,
17;
trans250 "stupid," 95, and
13),
143,
;
=
ij^
keu
Simplicity,
(78,
ii.
105,
8),
112,
270. 113,
"weapons."
Shu-King, quoted, 14-15, 321.
115,
116, 126.
Sin Kie-Fou, 314. Solid, opposite of externality, or thinness, 116.
(See also
" intensity.")
Sense-gates, 125.
Sharp
32),
"simple-hearted," 130.
"Natural way" or "development," 108, 130 (23, i. 3-4; 64,
iii.
15), 173;
ii.
(S.
jfl
65,
15-16), 172.
"Spontaneous,"
22, etc.; 32,
lated
lated
iii.
ii.
31. etc.; 57,
= ^ su "simple," = y^ M.
105
(17,
i-
115, 116, 126.
translated
"Independent,"
5; 37.
"simplicity," iii,
12), 229.
tsz* chien (22,
24,
;
/(y fo7i, (28,
191, 197, 204, 237; translated
Self-displaying, 108, 109.
13
174,
III.
i-
Self assertion, 123.
= =^^
168,
106; translated "simplicity,"
self," 113, 126, 134.
== '^
heading),
28,
= /P heu
(38, V. 8), 207.
Son of heaven, 301. Sons and grandsons,
124.
INDEX. ^^=
?^
Sim
^sz'
1-2),
ii.
(54,
Soul (animal Soul
=
soul), loi,
i''oh (10,
ft]^
Paul, 23.
Strauss, Victor von, 15 footnote,
230.
=
St.
341
(lit.
'
ach
"),
flx
fu
i.
45, 289, 290,
'abdomen "or " stom98, 102, 285.
Straw-dogs, 99.
=^
keu
ts'u
-jv]
12,
;
iii.
etc.),
6),
151, 162.
153, 154.
= ^//z(i4,
100, 108.)
= ^ chayig
14), 165.
i.
(8,
iii.
20, etc.;
Spirit in the sense of spiritual
81,
ii.
beings, 99; transl'd
"mind," "spook,"
translated
shdn
etc.; 60,
(6,
2
i.
;
9, etc.),
ii.
39,
i.
11,
essential
of existence,
107.
tsi7ig (21,
i.
38, etc.), 178.
Spirituality (spiritual), 97,
103,
III.
mz'ao
8,
27,
8, etc.;
I, iii.
(
iii.
33),
148,
15,
167,
293, 299, 310, 316.
Sufficiency, 114, 120. (See "con-
(See " self-
Spontaneous, 123.
120.
?io (45,
12), 218.
ii.
= jE cha7ig
315.
=
-il 111
iii.
2),
shayig jan
(38,
i.
34-
35), 206.
= _h ^
shang
i (38,
ii.
1-2)
206.
Superior man, 113; translated " noble man," 95.
= ^ i^
chiiin tsz' (S. ii.
M. Ch.
1-2, etc,),
142, 143, 195.
teh (38,
(45,
iii.
Supple, 135.
i.
1-2),
(See "weak.")
(Cf.
Surface not clear, 103. Suzuki, Teitaro, 46.
12), 218.
Sze-Ma-Ch'ien,
State, 302.
= T* hia
19; 44,
i.
205.
Standard, 120, " model.")
Still, 104.
(33,
= Jl f# shang
Spurious, 303.
Stoop, 128.
tsu
199, 217.
Superior virtue, 116.
like.")
Stammer,
=^
v, 2-3, etc., 31,
189.
=^
253, 274.
Superior justice, 116.
(See "essence.")
i.
29, etc.;
iii.
Superior, benevolence, 116.
209, 241.
f,^
12. ete.; 22,
13), 157, 180,
Su Cheh,
154, 208,
Spirit, pure, in the sense of the
=
i.
66,
tent.")
127.
= ^^
(Cf. "quarrel,"
Strive, 131, 138.
Spinoza's causa sui, 12.
= S$
9-10,
i.
(5, "
12
(3, iv.
Soundless, 103.
117;
294, 298,
293,
300, 304, 305, 310, 311, 314.
159.
3).
6, 7,
36, 43, 95,
277.
(See also "rest.") (See "lowliness.") (61,
ii.
15, etc.), 242,
Taciturn.
243.
= ^W
Stout, 129.
180.
108.
(Cf. "silent.")
hi yen
(23,
i.
1-2),
LAO-TZE
342
S
TAO-TEH-KING.
T'ai Chi, the great extreme, 15.
"Breath.")
(Cf.
Tan, 95, 278. Tanaka, K., 46, Tao, and Brahm, 8
Tolstoi, 25, 26.
Tranquillity.
Treasure,
10
mean-
the
;
ing of the term, g; as
formal," 10
'
'purely
as the absolute,
;
Tools, sharp, 115.
Treasures, 131, 132.
=W ),
fao ii.
"idea," 10;
^
11; prior to
217;
16
ified,
two kinds of, God, 13; personthe world-mother,
;
123
16, 97,
the ancestor,
;
16,
133; the master, 16, 133; the
author ti(
of
ns, 16
sonifif d,
Tao 6
;
and Gcd. 16
;
per-
318; also 282, 286.
1 eh-King, ;
transforma-
all
authenticity,
its
(67,
to ts'ang (44,
Trinity, 119, 308, 312
= ZL
sati (42,
'
z^'ÂŤ zc'cz{35,
ii.
14-15),
202.
Teh
ii.
6-7).
" breath,"
(Cf. jo
"yi':.
"
and
l)t
d
colci
'
1;
definition of ih-
27
Lao Tze
28;
Tsiao Hong, 319. Types, 107. (See also (21,
'
etc
9,
also
ck'i,"
= Wi sia?ig
Taxes, 135.
I
"yati^r
(Cf.
the, 29.
= i^ ^
;
weath," 120.
T?
15.
5
Trinitarianism, 295.
not hurt,
1
iii.
"hoarded
translated
Taoist literature, 38. steless,
heading,
26), 254, 258.
True man,
editions of the, 42.
moral character,
317-
similar to Plato's term
;
(See "quietude.")
viz.,
i.
a.^
"Um:
23), T77.
Ts'ing, a commentator, 308.
(See "weak.")
Tenderer, 132.
Tenderness, loi, 115, 123, 125, 135.
"delicate,"
(Cf.
136.
"supple," and "weak.")
=^ 5K 52,
(10,
J(^i^ iii.
12
i.
6; 55,
etc.; 78,
i.
3,
i.
;
36,
5
i.
;
5,
etc.), 159, 203,
228, 232, 266, 267, 269, 270.
Tetzugaku Kwan,
43, 299,
Thai-tsou-hoang-ti,
the
founder of
Ming dynasty and
ad-
mirer of Lao-Tze, 320.
Three things a
unity, 103.
i.
10),
149.
Unity,
and "ineffable.")
loi,
103,
117, iig, 290,
(See "oneness.")
306, 307.
Universe, 283.
Unknowable,
= ^ ^n
133.
j)u chi (71,
i.
1-2),
259-
Unlike, 316.
Unnameable,
97, 103.
Unreason, 113, 124, 125. ^M. i>u tao (30, iii. 7-8,
=^
Tiger. 122. (50,
(2,
Unlikely, 131, 317. (Cf.
"trinity.")
= ^ hu
= i^ zfu
Unexpressed, 116. (See "nameless"
ii.
24; 76,
Ugliness, 97.
ii.
12, etc.), 224.
Ti-Shun (Emperor Shun),
321.
etc.; 55,
233-
ii.
24-25, etc.), 194,
:
INDEX.
= WM fei tao
35-36).
ii.
(53,
(See " sim-
Unseasoned wood. pie.")
13-14), 152, 160.
Unvirtue,
= ^fยง
tch
tii i^h
(38,
23,
;
19,
3-4),
ii.
41,
Usefulness, 107.
79,
i (20, vi. 5), 176.
20,
51,
12, etc
ii.
38; 63,
ii.
(See
" function.")
i.
(See " empty.") (See " river-valley.")
60,
;
ii.
38, etc.;
212, 222, 225,
fao yilen
In the phrase
iteh
" it
shcm,
(6,
1-2),
i.
has been
(Cf. " requite.")
Vital principle, 279.
spirit, 99.
(Cf. "ch'i"
and " breath.") Vitality (immaterial breath), loi,
154-
sense of
' '
man "),
useful
102,
<^Ji'i
(28, iv. 5
29,
;
18
i.
;
"breath.")
risks no,
120.
(See
ity."
Vulgarity, 105.
45), 191, 192, 213.
ii.
(Cf.
119.
Vitiation,
"danger" and "immortal-
112, 119.
41,
2 ii.
translated "goodness," 129.
Vessel (frequently used in the
=^
i.
etc.; 54.
25, etc.), 143, 145, 160,
i.
205, 205-208,
'
-^W^ ku
etc.; 49,
226, 227, 230, 231, 232, 241,
'
^=^
i;
2,
i.
65,
;
18,
;
38,
i.
4,
55,
;
4
246, 251, 271.
Valley.
14;
172, 173, 177, 181, 189, 190,
Utility, loi, 118, 120, 132.
Vacuity.
etc.
15,
16, etc.;
i.
ii.
etc.;
13,
vi.
13; 10, iv. 20; 21, ii.
28,
i;
etc.;
17, 116, 282,
208.
Valley
106,
105,
M. Ch.,
(S.
5; xiv.
2
i.
chi{-i, V. 4-5; 10,
ri-'u
^[J
=^
denounced,
;
=^ xi.
Unsophisticated, 98, loi.
iii.
137 116.
229.
=^
343
Virility, 125.
17; the noble
Virtue,
perfect, 95
;
man
of
reason and, 96
;
profound, 101; vast, 107; one who pursues his business with, 108, 109
hi;
cient,
will
;
all
;
is
suffi-
superior, 116; re-
sembles a vale, 118; 121
be
faithful,
creatures,
is
122
122
;
;
is
good,
in
sesses,
will
all
124
its
be combined. 127; pro-
found, 130; those
who
have,
(30,
^^^''^' (8,
Weak
"child");
112, 113. ii.
10), 193,
24, 100, 136.
gen;
Pi, 303, 317.
= ^ c/uuH Water, = 7K 8),
solidity pos-
(cf.
Wars,
feeds
uine, overflowing, etc., 124
who
Wang
War-horses, 120. Warlike, 132.
i-
4, etc.;
78,
i.
156. 269.
or weakness, has several Chinese equivalents
= ^l
j'c'u
(76,
266,
i.
6,
etc
;
78,
i.
270; mostly translated "delicate" 3,
etc.)
267,
269,
and frequently used with
its
:
lao-tze's tao-teh-king.
344 synonyms jo7i i.
(76,
266, 269
3-4),
"supple"
(76,
In English
= If joh
i.
and
19-20), 266.
13
i.
151, 203, 211, 269.
i.
11,
62,
;
3-4
i.
152, 153, 156, 169,
113, 114, 115, 117,
98,
97,
:
In Eng100,
99,
122, 128, 130, 135.
266
20),
;
=^
Ma,
Vieti
"I*
" (see
der heaven
135.
(2,
i.
1-2; 13,
22,
ii.
8-9, etc.; 25,
Weakest,
6),
(See
119.
"weakness." Chi jeu
29,
â&#x20AC;&#x201D; M^
4-5),
i.
(43,
216.
Williams, S. Wells, 45, 295, 317; referred to throughout the
Notes and Comments. (Cf. "desireless.")
^^
effort, 100.
iff
pu
ch'i7i
7-8),
iii.
(6,
;
World, has two equivalents
in
our text
= Wi^
V. 1-2; 4,
zviih,
8-9;
(i, ii.
12-13;
i.
16,
i.
"the
lit.
9-10;
6-7;
i-
5.
7-8
:
2,
32,
i.
18-19; 34. i- 9-10. etc.; 37, 14-15 39, ii. 21-22 40,
ii.
;
37.
;
5-6; 48,
4-5;
i-
;
3-4; 42,
;
i.
12-13, etc.; 51,
i.
30,
46,
"
9-10;
ii,
8-9, etc.; i.
11-
i.
8-9;
13-14
39.
'.
1-2, etc.; 45, i.
1-2; 47,
i.
ii.
2-3, etc.; 49,
iii.
i.
1-2, etc.; 54,
ii.
52,
56,
37-38
iii.
;
57,
i.
13-14, etc.; 60,
61,
i.
6-7; 62, V. 23-24; 63,
11-12,
etc.; 66,
20, etc.; 67,
1-2; 77,
i.
iii.
ii.
4-5;
19-
iii.
1-2, etc.; 70,
20-21),
148,
164,
165, 179, 180, 184, 187,
189,
190, igi, 193, 196, 197,
201, 205, 209, 216, 218, 219, 220, 221, 223, 227, 231, 235,
236, 241, 242, 245, 246, 253,
254.
255,
258,
some"the em108. 109, no, 268
;
times translated pire," 97, 103,
ujan
10,000 things,"
i.
4-5
lo-n
iii.
ii.
(The same
iii.
word as " motherbird.") Word, (Tao as Logos), 10, 282. Words, alone extant, 95 have an ancestor, 133. Work, 120. (Cf. "function.")
i.
i-
6-7, etc.;
29-30; 32.
33-34; 43,
iii.
155-
Womanhood,
8,
ii-
iii.
42-43, etc.;
desire, the people, 98.
Without
4-5, etc.;
i.
12; 31, 35.
Wheel, Id. (See "carriage.") Widowers, 117, 119.
Without
iv.
26, iv. 11-12; 28,
also
"un-
lit.
Notes 283)
258;
iii.
104,
118, 119,
translated "tenderer," 132.
(69,
iii.
197, 200,
225, 244, 250, 266.
In Eng-
translated
64,
;
12-13), 147, 150,
i.
lish
lish: 98, 115, 118, 136. i.
15-16
25-26; 76,
4, etc.),
= fa tsui "supple," = "^ shzvai (76,
i.
201, 204, 208, 209, 211, 214,
36,
;
6; 78,
i.
tsui,
135, 136.
:
(3, iv.
etc.; 40,
5-6; 78,
i.
;
III, 112, 113, 114. 116,
119,
120, 121, 122, 123, 124,
125,
126, 127, 128, 129, 131,
133,
136.
World-honored, 125, 129. World's formation, the, 107.
= ^Mchuns^fu,
lit.
"of
all
:
INDEX. things the organisation" (21, i.
nese equivalents ==^~|Âť'-|5: t'ien hia mti,
ii.
7-9), 184, 227. 109, 123.
9-1 1; 52, i. In English
:
9-12), 147.
zt'an
In English
=
B{| tvei (20,
:
97.
i.
5),
174.
(See
174.
(See
also p. 297.)
Yes, 106.
=
N" o
(20,
i.
8),
also p. 297.)
Yin, 308.
(Cf. 16.)
^#
ivuh chi mil, lit. " the mother of the ten thousand things" (i, ii.
f^ #J
Yea, 106.
lit.
"the mother of the under(25,
(See "positive
principle.")
World's mother, has two Chi-
=
Yang, 278, 308,
57-58). 178.
heaven,"
345
(See "negative prin-
ciple.")
Zoroastrian, 10.
THE OPEN COURT A
MONTHLY MAGAZINE
Devoted to the Science of Religion, the Religion of Science, and the Extension of the Religious Parliament Idea.
THE OPEN COURT does not understand by religion any creed or dogmatic belief, but man's world-conception in so far as it regulates his conduct. The old dogmatic conception of religion is based upon the science of past ages; to base religion upon the maturest and truest thought of the present time is the object of The Open Court. Thus, the religion of The Open Court is the Religion of Science, tliat is, the religion of verified and verifiable truth. Although opposed to irrational orthodoxy and narrow bigotry. The Open Court does not attack the properly religious element of the various religions. It criticises their errors unflinchingly but without animosity, and endeavors to preserve of them all that is true and good. The current numbers of The Open Court contain valuable original articles from the pens of distinguished thinkers. Accurate and authorised translations are made in Philosophy, Science, and Criticism from the literature of Continental Europe, and reviews of noteworthy recent investigations are presented. Portraits of eminent philosophers and scientists are published, and appropriate illustrations accompany some of the articles. Terms: $i.oo a year; $1.35 to foreign countries in the Postal Union. Single Copies, 10 cents.
THE MONIST A QUARTERLY MAGAZINE OF
PHILOSOPHY AND SCIENCE. THE MONIST
discusses the fundamental problems of Philosophy in and sociological questions following have contributed to its columns
their practical relations to the religious, ethical,
of the day.
The
:
Prof. Joseph Le Conte, Dr. W. T. Harris, M. D. Conway, Charles S. Peirce, Prof. F. Max MOller, Prof. E. D. Cope, Carus Sterne, Mrs. C. Ladd Franklin, Prof. Max Verworn, Prof. Felix Klein,
Prof. G. J. Romanes, Prof. C. Lloyd Morgan, James Sully,
Bosanquet,
B.
Dr. A. Binet, Prof. Ernst Mack, Rabbi Emil Hirsch,
Lester
Per Copy, 50 cents Yearly, per Copy, 2s 6d; Yearly, 9s 6d. ;
F.
Ward,
Prof. H. Schubert, Dr. Edm. Montgomery, $2.00.
In
England and
Prof. C. Lombroso, Prof. E. Haeckel, Prof. H. Hoffding, Dr. F. Oswald, Prof. J. Delbceuf, Prof. F. Jodl, Prof. H. M. Stanley, G. Ferrero, J.
Venn,
Prof. H. von Holst. all
countries rn U.P.U.
CHICAGO:
THE OPEN COURT PUBLISHING Monon Building, 324 Dearborn St., LONDON: Kegan Paul, Trench, Trubner &
Co.
CO.,
CATALOGUE OF PUBLICATIONS OF THE
OPEN COURT PUBLISHING
CO.
COPE, E D. THE PRIMARY FACTORS OF ORGANIC EVOLUTION. Cloth, $2.00, net.
Pp., xvi, 547.
121 cuts.
MULLER,
MAX.
F.
THREE INTRODUCTORY LECTURES ON THE SCIENCE OF THOUGHT. With
Max
a correspondence on "Thought Without Words," between F. Miiller and Francis Galton, the Duke of Argyll, George J. Roothers, 128 pages. Cloth, 75 cents. Paper, 25 cents.
manes and
THREE LECTURES ON THE SCIENCE OF LANGUAGE. The Oxford
University Extension Lectures, with a Supplement, " My Predecessors." 112 pages. 2nd Edition. Cloth, 75 cents. Paper, 25c.
ROMANES, GEORGE JOHN.
DARWIN AND AFTER DARWIN. An Exposition
of the Darwinian Theory and a Discussion of PostDarwinian Questions. Three Vols., $4.00. Singly, as follows 1. The Darwinian Theory. 460 pages. 125 illustrations. Cloth, $2.00. 2. Post-Darwinian Questions. Heredity and Utility. Pp.338. $1.50. Post-Darwinian Questions. Isolation and Physiological Selection. 3. :
Pp.
181.
$1.00.
AN EXAMINATION OF WEISMANNISM. 236 pages. Cloth, Si 00. Paper, 35c. THOUGHTS ON RELIGION. Edited by Charles Gore, M. A., Canon of Westminster. Third Edition, Pages, 184. Cloth, gilt top, $1.25.
RIBOT, TH. THE PSYCHOLOGY OF ATTENTION.
THE DISEASES OF PERSONALITY. THE DISEASES OF THE WILL. Authorised translations. set, cloth, ^1.73, net,
Cloth, 75 cents each.
Paper, 25 cents.
Full
MACH, ERNST. THE SCIENCE OF MECHANICS. A Critical and Historical Exposition of by T.
J.
McCoRMACK.
250 cuts.
Second Edition.
382 pages.
its Principles. Translated m., gilt top. $2.50.
534 pages.
POPULAR SCIENTIFIC LECTURES.
%
Cloth, gilt top.
50 cuts.
Net, $1.00.
THE ANALYSIS OF THE SENSATIONS. Pp. 208.
37 cuts.
GOODWIN. REV.
Cloth, $1.25, net.
T. A.
LOVERS THREE THOUSAND YEARS AGO. As Indicated by the Song of Solomon.
HOLYOAKE.
G.
ENGLISH SECULARISM. A Pp.
146.
Pp.
41.
Boards, 50c.
J.
Confession of Belief.
Cloth, 50c., net.
CORNILL, CARL HEINRICH. THE PROPHETS OF ISRAEL. Popular Sketches from Old Testament History. THE RISE OF THE PEOPLE OF ISRAEL. See Epitomes of Three
Pp., 200,
Cloth, $1.00,
Sciences, below.
BINET, ALFRED. THE PSYCHIC LIFE OF MICRO-ORGANISMS. Authorised translation. 135 pages. Cloth, 75 cents ON DOUBLE CONSCIOUSNESS. Studies in Experimental Psychology.
93 pages.
;
Paper, 25 cents.
Paper, 15 cents,
WAGNER, RICHARD. A PILGRIMAGE TO BEETHOVEN. A Novelette. Frontispiece, portrait of
Beethoven. Pp.40. Boards, 50c
WEISMANN, AUGUST.
GERMINAL SELECTION. Pp.
As a Source of Definite Variation.
Paper, 25c.
73.
NOIRE, LUDWIG. ON THE ORIGIN OF LANGUAGE. Pp. FREYTAG, GUSTAV. THE LOST MANUSCRIPT. A Novel. 2 vols.
953 pages.
Extra cloth,
MARTIN LUTHER. Illustrated.
Pp.
HERING, EWALD. ON MEMORY, and THE SYSTEM.
TRUMBULL,
Pp.
50.
$4.00.
Cloth, $1.00.
130,
Paper, 15c.
57.
One
vol., cl., $1.00
paper, 7'ic. f p /d
; .
.
,
Paper, 25c.
SPECIFIC ENERGIES OF
THE NERVOUS
Paper, 15c.
M. M.
THE FREE TRADE STRUGGLE IN ENGLAND. Second Edition. 296 pages. Cloth, 75 cents; paper, 25 cents, WHEELBARROW: Articles and Discussions on the Labor Question With portrait of the author. 303 pages. Cloth, $1.00 paper, 3s cents. EARL GREY ON RECIPROCITY AND CIVIL SERVICE REFORM. ;
With Comments by Gen. M. M. Trumbull.
Price, 10 cents.
GOETHE AND SCHILLER'S XENIONS. Selected and translated by Paul Carus.
Album
form.
Pp., 162.
CI., fi.oo
OLDENBERG,
H. ANCIENT INDIA: ITS Pp.
Cloth, 50c.
100.
LANGUAGE AND RELIGIONS. Paper, 25c.
CARUS, PAUL. THE ETHICAL PROBLEM. 90 pages. Cloth, 50 cents; Paper, FUNDAMENTAL PROBLEMS. Second
edition, enlarged
HOMILIES OF SCIENCE. 317 pages.
30 cents.
and revised.
372 pp.
CI., Si. 50,
Paper, ^
-ioc
^
Cloth, Gilt Top, 51.50.
THE IDEA OF GOD. Fourth edition. 32 pages. Paper, 15 cents. THE SOUL OF MAN. With 132 cuts and diagrams. 458 pages. Cloth, 83.00. TRUTH IN FICTION. Twelve Tales with a Moral. Fine laid paper, white and gold binding, gilt edges. THE RELIGION OF SCIENCE. Second, extra edition.
Price, 50 cents.
PRIMER OF PHILOSOPHY.
Pp. in.
R. S. L. edition.
Second Edition. Cloth, f i.oo. Paper, 25c. LECTURES: (i)ThePhilosophyoftheTool. Pages,
81.00
Pd
2'ic.
10^
240 pages.
THREE IOC.
(2)
Our Need of Philosophy.
A Religious Revelation.
Pages,
Pages, 14. Paper,
21.
Paper,
5c.
24.
(3)
Paper,
Science
5c.
THE GOSPEL OF BUDDHA. According to Old Records. 4th Edition. Pp., 275. Cloth, $1.00. Paper, 35 cents. In German, 81. BUDDHISM AND ITS CHRISTIAN CRITICS. Pages, 311.
KARMA. A Story
of Early Buddhism.
Illustrated by Japanese artists.
2nd Edition.
Crfipe paper, 75 cents.
GARBE, RICHARD. THE REDEMPTION OF THE BRAHMAN. A Tale of Hindu Laid paper. Gilt top. 96 pages. Price, 75c. Paper, 2'ic. THE PHILOSOPHY OF ANCIENT INDIA. Pp.
89.
2'i.
Cloth, $1.25.
Cloth, 50C.
Life.
Paper, 25c.
EPITOMES OF THREE SCIENCES. I.
The Study
of Sanskrit. By H. Oldenberg. 2. Experimental PsycholBy Joseph Jastrow. 3. The Rise of the People of Israel. By H. Cornill. 140 pages. Cloth, reduced to 50 cents.
ogy. C.
The Religion of Science Library. A
collection of bi-monthly publications, most of
which are reprints
books published by The Open Court Publishing Company. Separate copies according to prices quoted.
good paper, from large
The
number
1.
2.
The Religion of Science.
its
4. 5.
6. 7. 8. 9.
10.
11.
12. 13.
extraordinarily reasonable price,
in the series
By Paul Carus.
:
25c.
Three Introductory Lectures on the Science of Thought.
MuLLER. 3.
are printed upon
of valuable books within the reach of all readers
The following have already appeared No.
of
Si. 50.
type.
Religion of Science Library, by
will place a large
The books
Yearly,
By
F.
Max
25c.
Three Lectures on the Science of Language. By F. Max Muller. 25c. The Diseases o/" Personality By Th. Ribot. 25c. The Psychology of Attention. By Th. Ribot. 25c. The Psychic Life 0/ Micro-Organisms. By Alfred Binet. 25c. The Nature of the State. By Paul Carus. 15c. On Double Consciousjtess. By Alfred Binet. 15c. Fundamental Problems. By Paul Carus. 50c. The Diseases of the Will. By Th. Ribot. 25c. The Origin of Language. By LuDwiG Noire. 15c. The Free Trade Struggle in England. By M. M. Trumbull. 25c. Wheelbarrow on the Labor Question. By M. M. Trumbull. 35c. .
28.
The Gospel of Buddha. By Paul Carus. 35c. The Primer of Philosophy By Paul Carus. 25c. On Memory^ and The Specific Energies of the Nervous System. By Prof. EWALD Hering. 15c. The Redemption of the Brahman, A Tale of Hindu Life. By Richard Garbe. 25c. An Examination of Weisniannism. By G. J. Romanes. 35c. On Germinal Selection. By August Weismann. 25c. Lovers Three Thousand Years Ago. By T. A. Goodwin. 15c. Popular Scientific Lectures. By Ernst Mach. 35c. Ancient India : Its Language and Religions. By H. Oldenberg. 25c. The Prophets of Ancient Israel. By Prof. C. H. Cornill. 25c. Hojnilies of Science. By Paul Carus. 35c. Thoughts 071 Religion. By G. J. Romanes. 50 cents. The Philosophy of Ancient India. By Prof. Richard Garbe. 25c. Martin Ltither. By Gustav Freytag. 25c. English Secularism. By George Jacob Holyoake. 25c.
29.
On
14.
15. 16.
17.
18. 19.
20. 21. 22.
23. z\. 25.
26. 27.
.
Orthogenesis.
By Th, Eimer.
25c.
THE OPEN COURT PUBLISHING 324 Dearborn Street, Chicago,
LONDON
/\V
:
III.
Kegan Paul, Trench, Trubner & Co
CO.
DATE DUE
isftr"****-***
Wiknmkui
r^
,*^^i^*JgW^^'
X'
«*« i^^>
PRINTED
IN U.S.A.