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LAU-TSZE'STAU-TEH-KING.1 THE OLD
PHILOSOPHER'S CLASSIC ON REASON AND VIRTUE TRANSLATED. I. i. REASON'S
2 that can be reasoned
REASON name
The
THE
that can be named
is of heaven
nameless
REALISATION.
and earth
is not the eternal Reason.
is not the eternal name.
the beginning.
The
The
name deter
^he translation is as literal as a clear rendering of the sense will present But it is to be feared that to those who know little or nothing of Chi permit. nese philosophy a perusal of his book on in general and Lau-Tsze in particular,
Reason
and Virtue
will prove disappointing lack of connexion. But they may
on account
of its paradoxical style and rest sure that if they will endeavor to the significance of its underlying ideas, which after all are very simple, comprehend their efforts will be richly rewarded, and we must bear in mind, when forming an opinion on Lau-Tsze, that he was born 604 B. C. apparent
Lau-Tsze
introduces quotations frequently many of which (e. g., Chapter 22) old. Some are wise saws or homely proverbs, while others may be apparently own poetry. Lau-Tsze's While the division of the Tau-Teh-King into two parts was, according to Sse made into chapters and their head Ma-Ts'i*en, himself, the division by Lau-Tsze are
The latter are not always appropri ings have been made by the commentators. ate but have been preserved not only from respect of tradition, but also because to the Tau-Teh-King are commonly made references to the traditional chapter di visions.
The
"its" pronoun the Reason.
refers to Tau, For
an exposition
2The
word
tau, which, path, method,
which
of Lau-Tsze's
"Reason"
has
us very reminding and reason."
frequently philosophy
been
appears see The
in the chapter Open
Court, Nos.
headings 483-485.
it translates wherever the word capitalised term A?yo?, means "word, strongly of the Greek
THE
572 mined
becomes
MONIST.
of the ten thousand
things1 the mother.
There
fore it is said : "He
who desireless
is found
spiritual of the world will sound. But he who by desire is bound The
the mere
shell of things around." two things are the same in source but different in name. These Their sameness is called a mystery. Indeed, it is the mystery of Sees
Of all spirituality
mysteries.
it is the door.
2. SELF-CULTURE.2
in the world
When
beauty to be beauty, then all understand goodness to be good For appears. all understand
When
only ugliness appears. ness then only badness "To be and not to be are mutually conditioned The difficult, the easy, are mutually definitioned. long, the short, are mutually exhibitioned. Above, below, are mutually cognitioned. The
sound, the voice are mutually coalitioned. Before and after are mutually positioned."
The Therefore, and
conveys
in his affairs the holy man abides by non-assertion the ten thousand by silence his instruction. When
things arise, verily, he refuses them not. He quickens but owns not. He works but claims not. Merit he accomplishes, but he does not dwell on it. he does not dwell on it, It will never leave him."
"Since
3. KEEPING
THE PEOPLE
QUIET.
Not
from rivalry. Not prizing exalting worth keeps people is difficult to obtain keeps people from committing theft. Not the heart unconfused. contemplating what kindles desire keeps
what
Therefore,
the holy man
when
he governs
1 "The ten thousand is a name (viz., all) things" nature, or concrete reality. '' 2A better The heading of this chapter would be
empties
the people's
for the world
in the sense of
Relative
the Absolute.
and
but fills
hearts
strengthens
573
tau-teh-king.
lau-tsze's
He
their souls.1
weakens
but
their ambitions
Always he keeps the people un He causes that the crafty do not and without desire. there is nothing he acts with non-assertion6 When
their backbones.2
sophisticated dare to act. ungoverned.
4. SOURCELESS.
In its profund is empty but its use is inexhaustible. ten of the the father thousand things. ity, verily, it resembleth Reason
"It
blunts
Unfolds
its own sharpness, its own tangles,
It dims its own light, It becomes one with its dust."4 it seems
Oh, how calm is.
the Lord,
Before
to remain
Reason
!
I know not whose
takes precedence.
5. THE FUNCTION
OF EMPTINESS.
and earth exhibit no benevolence
Heaven
son it
; to them the ten
things are like straw dogs.5 The holy man exhibits no benevolence ; to him the hundred families are like straw dogs. thousand
Is not lows ? more
the space
between Heaven
It is empty ; yet it collapses
comes
not.
and earth It moves,
like unto a bel and more
and
forth. soon
"How
exhausted
is
A gossip's idle talk ! And should we not prefer On the middle path to walk? 1 "stomachs." Literally " the stomach, whilefuh, 2Literally
"6
as the seat of desire is conceived Sin, "the heart," the interior, or the soul," is the seat of the mind.
"bones."
with the nat non-interference meaning literally "non-action," insists of things, see The Open Court, No. 484. How much Lau-Tsze 1' in which w? on resolute activity appears from Chapter 30 and other passages a as is enjoined of action by i. e., non-assertion" w?i, or non-action, principle which everything can be accomplished? 3, 37, 48). (Chapters 3For w?
ural
w?i,
course
4This
6Straw 6The of words
quotation dogs
is repeated
are supposed between
empty space in gossiping leads
in Chapter to have
56.
been made
heaven
to exhaustion.
for sacrificial
purposes.
and earth does not collapse,
but abundance
574
THE
6. THE
MONIST.
COMPLETION
OF
FORM.
spirit not expires Mysterious mother 'tis called by the sires The mysterious mother's door, to boot,
"The
valley
Is called of Heaven
and earth the root.
Forever and aye it seems to endure And its use is without effort, sure."1 ITS
7. DIMMING
endures
Heaven and earth
that
On
themselves.
is lasting. And why can Heaven Because lasting? they do not live for
and earth
and be
endure
RADIANCE.
account
can
they
endure.
the holy man puts his person behind and his person to the front. He surrenders his person and his person is
Therefore comes
Is it not because he seeks not his own? preserved. son he can accomplish his own. 8. THE NATURE
For
that rea
OF ITS CHANGES.
resembleth water. The water's goodness Superior goodness benefits the ten thousand things, yet it quarreleth not. Because it dwells in places which the multitude of men shun, therefore it is near
unto
the
eternal
Reason.
a dwelling goodness chooses the level. For a heart good ness chooses commotion. When giving, goodness chooses benev For
olence. ness
In words,
chooses
In government goodness chooses faith. In business goodness chooses ability. order.
chooses goodness fore, it is not rebuked.
motion
timeliness.
9. PRACTISING
It quarreleth
not.
good In its There
PLACIDITY.
and keeping full, had that not better be left alone ? Holding and keeping sharp, can that wear long? If gold and Handling can no one protect it. jewels fill the hall 1This presiding nificance
curious quotation may have reference to the worship of some local deity over a spring that never runs dry. The quaint lines gain a sig peculiar as the mysterious mother of the world. by being referred to the Tau
575
tau-teh-king.
lau-tsze's
and high but proud, brings about its own misfortune. accomplish merit and acquire fame, then to withdraw oneself, Rich
To
that isHeaven's
Way
(viz., Tau). io. WHAT
CAN
BE
DONE.
He who sustains and disciplines his soul and embraces unity cannot be deranged. attention to his vitality and indu Through like a little child. cing tenderness he can become By purifying, by cleansing and profound intuition he can be free from faults. the country he can In loving the people and administering and the non-assertion. gates of Heaven Opening closing practise he can be like a mother-bird : bright, and white, and penetrating He quickens them the four quarters, he can be unsophisticated. and feeds them. He quickens but owns not. He acts but claims not. He excels but rules not. This is called profound virtue. ii.
THE
OF
FUNCTION
THE
NON-EXISTENT.
Thirty spokes unite in one nave and on that which is non the carriage's utility. Clay is moulded into a existent1 depends the vessel's util vessel and on that which is non-existent depends ity. By cutting out doors and windows we build a house and on that which
depends the house's utility. the existence of things offers opportunities,
is non-existent
Therefore, is non-existent
which
12. ABSTAINING
" The
FROM
DESIRE.
The
five colors the human eye will blind, five notes the human ear will rend.
The
five tastes the human mouth
Racing Objects
but that
in them renders them useful.
offend
and hunting will human hearts turn mad, of prize make human conduct bad."
the holy man attends to the inner and not to the abandons the latter and chooses the former.
Therefore outer.
He
1 the hole Viz., and doors. windows
in the nave,
the hollowness
of the vessel,
the empty
space
of
576
THE
MONIST.
13. LOATHING
SHAME.
and disgrace bode awe. the body bodes great trouble." Esteeming
"Favor
is meant
by "favor and disgrace bode awe"? Its gain bodes awe ; its loss bodes awe. humiliates. This is meant by "favor and disgrace bode awe." is meant by " Esteeming the body bodes great trouble "? What I have a body. When I have trouble because I have no What
Favor
body, what
trouble remains?
the empire as he cares for his Therefore, if one administers body, he can be entrusted with the empire. [If he with love as he cares for his body administers the empire, he can be entrusted with
the empire.1 14. PRAISING
We
and do not see
look at Reason
and do not hear
listen to Reason
We
THE MYSTERIOUS. it ; its name it ; its name
is colorless. is soundless.
and do not grasp it; its name is bodiless.2 grope for Reason three These Thus they are things cannot further be analysed.
We
and conceived
combined whose
depth Forever
as a unity whose
surface is not clear
and
is not obscure.3 and aye Reason remains unnamable, and again and to non-existence. This is called the form of things
it reduces
again the formless, the image of the imageless. dentally abstruse. In front its beginning
is not seen.
This
is called
transcen
In the rear its end
is not
seen.
1 It is probable
is contained that this repetition which in all the oldest manu scripts crept into the text through the mistake of an ancient copyist. 2The hi (soundless, three words / (colorless, placid), rare, thin), and w?i (min have given rise to much Abel ute, fading away, incorporeal) comment, because to discover in them the name Jehovah. R?musat See his Memoir believed Sur la and compare vie et les opinions de Lao-Ts'eu, Stanislaus to Introduction Julien's his
translation 3 Viz.,
deeply
of the Tau-
Teh-King,
it is to a superficial
into it, quite
simple.
pp.
enquirer
ii-viii.
incomprehensible,
but
to one who
enters
577
tau-teh-king.
lau-tsze's
of the ancients, the present is By holding fast to the Reason This and the origin of the past understood. is called mastered clue.
Reason's
OF VIRTUE.
15. THE REVEALERS Those
of yore who
in becoming masters are On account of their and penetrating.
have
succeeded
subtile, spiritual, profound, they cannot be understood.
understood,
therefore I endeavor
they are cautious reluctant ! Like men
How How
How
bors.
they cannot be them intelligible. in winter crossing a river. Because
profundity
to make
! Like men
fearing in the four quarters their neigh ! They behave like guests. How elusive !
reserved
How ice when melting. simple ! They resemble wood. How empty ! They resemble the valley. How ! They resemble troubled waters.
resemble
They unseasoned obscure
by quieting can gradually render muddy waters Who by stirring can gradually quicken the still ? He who keeps this Reason is not anxious to be filled. Who
he is not filled, therefore he can grow old and need
clear? Since
not be newly
fashioned. 16. RETURNING He
who
arrives
at vacuity's
TO THE ROOT. summit, guards
his
tranquillity
firmly. All the ten thousand
things arise, and I see them return. Now they bloom in bloom, but each one homeward returneth to its root. It signifies the return ac Returning to the root means rest.
to destiny. Return according to destiny means the eternal. the eternal means Not knowing the enlightenment. Knowing eternal causes passions to rise ; and that is evil. cording
the eternal renders comprehensive.
Knowing means
Broad
broad.
means
Reason enly means Reason. the body implies no danger.
royal.
means
17. SIMPLICITY
Where
great
their existence.
sages
Where
Royal
means
lasting.
Comprehensive heavenly.
Thus
Heav
the decay of
IN HABITS.
are (in power), the subjects do not notice there are lesser sages, the people are at
578
THE
MONIST.
to them ; they praise them. Where still lesser ones are, the people fear them ; and where still lesser ones are, the people despise them. For it is said : " If your faith be insufficient, verily, you will receive no faith.' How reluctantly sages consider their words ! Merit they ac tached
complish "We
; deeds
are
they perform ; and ; we
independent 18. THE
are
the hundred
families
think :
free."
PALLIATION
OF
VULGARITY.
the great Reason is obliterated, we have benevolence Prudence and circumspection and justice. appear, and we have no relations much hypocrisy. When family longer harmonise, we love. When the country and the have filial piety and paternal When
clans decay
through disorder, we have 19. RETURNING
loyalty and allegiance.
TO SIMPLICITY.
your saintliness ; put away your prudence ; and ! people will gain a hundred-fold Abandon ; put away your justice ; and your benevolence to return filial devotion and paternal love ! will people Abandon
the the
Abandon your scheming ; put away your gains ; and thieves and robbers will no longer exist. to which we deem These are the three things in comparison culture insufficient. Therefore it is said : fast to that which will endure
"Hold Show
thyself simple, preserve thee pure, Thy own keep small, thy desires poor." 20. DIFFERENT
FROM THE VULGAR.
learnedness and you have no vexation. The "yes" how do little ! with the differ But the good "yea," they compared compared with the bad, how much do they differ ! the people dread cannot be dreadless. How great is What Abandon
their desolation. The
multitude
Alas
! it has not yet reached its limit. are happy, so happy, as though cele They are as though in springtime ascending
of men
brating a great feast.
remain quiet, alas ! like one that has not yet re an encouraging omen. I am like unto a babe that does not
a tower. ceived yet
579
tau-teh-king.
lau-tsze's
I alone
smile.
am I, O, so forlorn ! I may return home.
Forlorn whither The empty.
of men
multitude Alas
that I have no place
It appears
all have
plenty and heart is foolish.
! I am a man whose
Ignorant am I, O, so ignorant ! Common so bright, I alone am dull. Common
are
people
smart,
so
people
I alone
smart,
I alone
am
appear
are bright, confused,
so
confused.
am I, alas ! like the sea. Adrift, alas ! like one who has no place where to stay. I alone am awk The multitude of men all possess usefulness. Desolate
ward ing
and a rustic too. sustenance
from
I alone differ from others, but I prize seek
our mother.
2i.
EMPTYING
THE
"Vast
virtue's
form
Reason's
Follows
Reason's
And
HEART.
norm. nature
Is vague and eluding. How eluding and vague All How
types including. vague and eluding
!
All beings including. How deep, and how obscure. Whose
the spirit pure, truth is ever sure,
Whose
faith abides
It harbors
for aye
of yore until to-day. Its name is without cessation.
From
It watches do I know Whereby ! By this same Reason
the world's
formation.''
that it watches
the world's
formation?
THE
58o
MONIST.
22. HUMILITY'S
INCREASE.
deficient will recuperate. And the crooked shall be straight.
"The
empty find their fill. The worn with strength will
The
Who
have
Who
have much will have
thrill.
little shall receive. to grieve.
"
the holy man embraces unity and becomes for all a model. He is not self-displaying, and thus he shines.
Therefore the world
is not self-approving, and thus he is distinguished. He is not self-praising, and thus he acquires merit. He is not self-glorifying, and thus he excels. Since he does not quarrel, therefore no one in
He
the world That
can quarrel with him. saying of the ancients
is it in any way vainly spoken? they must return home. 23. EMPTINESS
: "The Verily,
deficient will they will
recuperate," recuperate, but
AND NON-EXISTENCE.
be taciturn is the natural way. A hurricane does not outlast the morning. To
A cloudburst
does
causes these events but Heaven the day. Who and and Earth cannot be unremitting, will not Earth ? If even Heaven man be much less so ? not outlast
Therefore of Reason,
one who pursues
his business with Reason, the man The man who pursues his
is identified with Reason.
business with virtue
is identified with virtue.
sues his business with loss is identified with
The man who loss. When
pur
identified
he forsooth joyfully embraces Reason ; when identi fied with virtue, he forsooth joyfully embraces virtue ; and when
with Reason,
loss, he forsooth joyfully embraces loss. whose faith is insufficient shall not find faith."
identified with "He
24. TROUBLES
IN (THE EAGERNESS
TO ACQUIRE)
MERIT.
on tiptoe cannot stand. A man astride cannot walk. A self-displaying man cannot shine. A self-approving man cannot A man
lau-tsze's
tau-teh-king.
A self-praising man cannot excel. Before
be distinguished. self-glorying man
581 cannot
acquire merit. the tribunal of Reason
is like offal of food and like an excrescence people without
are
likely to detest. attachment. IMAGING
25.
Therefore,
THE
A he
in the system which has Reason
all
one who
is
MYSTERIOUS.
is Being that is all-containing, which precedes the exist of Heaven and earth. How calm it is! How incorporeal! Alone it stands and does not change. it goes with Everywhere There
ence
out
reaching limits, and can on that account become the world's I know not its name. Its character is defined as Reason. mother. The Great obliged to give it a name, I call it the Great. the Evasive. The Evasive I call the Distant. The Distant
When call
call the Returning. The saying goes
is great, Heaven is great, Earth is are is great. There four things in the
is Reason.
standard
I
: Reason
great, and Royalty also world that are great, and Royalty Man's standard is the Earth. Heaven's
I
is one of them. The Earth's
Reason's
26. THE VIRTUE
standard
standard
isHeaven.
is the intrinsic.
OF DIGNITY.
heavy is of the light the root, and rest is motion's master. Therefore the holy man in his daily walk does not depart from the baggage train.1 Although he may have magnificent sights, he The
calmly sits with liberated mind. But how is itwith the master of the ten thousand chariots? his personal conduct he makes of it and will lose his vassals.
In
light of the empire. He makes light He is passionate and will lose the
throne. 27. THE "Good
Good Good << Not
-i nese
FUNCTION
travellers
leave
OF not
trace
nor
track,
speakers, in logic show no lack, counters need no counting rack.
to depart from the baggage waggons" " to preserve one's dignity."
and means
SKILL.
has become
proverbial
in Chi
THE
582 Good
MONIST.
lockers bolting bars need not, Yet none their locks can loose. binders need not string nor knot,
Good
Yet
none
their
unties
noose."
the holy man is always a good saviour of men, for there are no outcast people. He is always a good saviour of things, for there are no outcast things. This is called concealed enlighten Therefore
ment.
the good man is the bad man's instructor, while the He who does not esteem his bad man is the good man's capital. not he does who love his capital, although he may and instructor, Therefore
be prudent,
is greatly mistaken. 28. RETURNING
This
TO SIMPLICITY.
his manhood
"Who
shows
And his womanhood the
Becomes
I call significant spirituality.
empire's
knows1 river.
Is he the empire's river, from virtue never deviate, And home he turneth to a child's estate.
He will
his brightness shows And his blackness knows
"Who
Becomes
the
empire's
model.
Is he the empire's model, Of virtue never he'll be destitute, And home he turneth to the absolute. "Who
knows his fame
And guards his shame the empire's valley. Becomes Is he the empire's valley, For
e'er his virtue will sufficient be,
And home he turneth to simplicity." Manhood
represents
strength,
and womanhood
weakness.
583
tau-teh-king.
lau-tsze's
By scattering about his simplicity he makes (of the people) The holy man employs them as officers ; for vessels of usefulness. a great administration does no harm. 29. NON-ASSERTION.
one desires
When
see him not succeed.
to take in hand The
One who makes
be made.
the empire and make it, I a is divine vessel which cannot
empire it,mars
it. One who
takes it, loses it.
:
it is said of beings are obsequious, "Some others move boldly, Some breathe warmly, others coldly,
And
Some Some
the holy man
Therefore he
travagance,
are strong and others weak, " rise proudly, others sneak.
abandons
abandons
he abandons
ex
indulgence.
30. BEWARE
He who with Reason with arms conquer
pleasure,
assists
the empire.
OF WAR.
the master His
of mankind
will
(are such as)
methods
not invite
requital.
are quartered briars and thorns grow. Great wars unfailingly are followed by famines. A good man acts reso lutely and then stops. He ventures not to take by force. He is Where
armies
; resolute but not arrogant ; resolute be it ; resolute but not violent.
but not boastful
resolute
cause he cannot avoid Things
thrive and soon
Un-Reason
then grow old.
31. QUELLING Even
This
is called un-Reason.
ceases.
WAR.
beautiful arms are unblest among
better shun them.
Therefore
tools, and people had does not employ
he who has Reason
them.
superior man when using arms, he honors
The When
residing at home honors the left. the right. Arms are unblest among
tools. tools and not the superior man's able he uses them. Peace and quietude
Only when it is unavoid he holds high. He con
584
THE
MONIST.
at a conquest means to enjoy the quers but rejoices not. Rejoicing He who enjoys the slaughter of men will most slaughter of men. not obtain his will
assuredly
in the empire. the left is exalted.
[In propitious events The assistant right is exalted.
In evil events sits to the left.
the The
army-leader to the sits right. This indicates that the po superior army-leader of sition superior power is here as in the arrangement of funeral of men must be slaughter of many multitudes deplored with sorrow and lamentation, and the conqueror in a bat tle must be placed according to the funeral ceremonial.]1 The
ceremonies.
32. THE
VIRTUE
OF HOLINESS.
Reason
its simplicity is always ineffable. Although not to dare the whole does world suppress it. significant, and kings could keep it, the ten thousand things would Heaven and Earth would unite in selves pay homage.
With
the beginning
existence, stop,
one
To
order Reason
of cosmic the
Whenever
one learns to know when avoids
to stop.
of them
name
became
in its
name-determined
in
dropping them would of
sweet dew, and the people with no one to command themselves be righteous. determined.
seems
If princes
turn
acquires
By knowing when
to
danger.
illustrate Reason's
streamlets and creeks
relation
to the world we
in their course
towards
it to compare the rivers and great
ocean.
33. THE VIRTUE One who
knows
others
is enlightened. One who conquers himself
OF DISCRIMINATION. is clever, but one who knows himself
others
is powerful, but one who
conquers
ismighty.
One who knows
sufficiency is rich. One who pushes with vigor has will, one who loses not his One who may die but will not perish, is endowed place endures. with life for ever. 1This crept
is supposed passage into the text by mistake.
to be written
by Wang
Pi
as a comment
and
has
34. TRUST
585
tau-teh-king.
lau-tsze's
IN ITS PERFECTION.
! is the great Reason all-pervading and it can be on the right. The ten thousand How
It can be on the left
things depend upon it for their life, and it refuses them not. When itsmerit is accom it assumes not the name. it nourishes the ten plished Lovingly not the thousand things and plays lord. Ever desireless it can be The ten thousand things return home to not It plays the lord. It can be classed with the great. Therefore, the holy man unto death does not make himself
classed with the small. it.
great and can thus accomplish 35. THE
his greatness.
VIRTUE
OF BENEVOLENCE.
fast to the great Form, Of him the world will come in quest holdeth
"Who
But Music
:
there they never meet with harm, find contentment, comfort, rest."
For
with dainties makes
When
comes
Reason
has no flavor.
the passing stranger stop.1 from the mouth, how tasteless it is !
It
looked at, there is not enough to be seen ; when listened to, there is not enough to be heard, but its use is in exhaustible. When
36. SECRET That which That which
is about
ENLIGHTENMENT.
to contract has surely been firstexpanded. has surely been first strengthened.
to weaken
is about
That which
is about to fall has surely been first raised. That which to be despoiled has surely originally been endowed. This is called secret enlightenment.
is about
The
tender and the weak conquer the hard and the strong. As the fish should not escape from the deep, so the country's sharp tools should not be shown to the people. 1The that music
connexion
of
and dainties
this sentence are
with the following paragraph is the thought to the taste of the people, but Reason is useful.
586
THE
MONIST.
OF GOVERNMENT.
37. ADMINISTRATION Reason that
always
non-assertion,
practises
and
there is nothing
undone.
remains
If princes and kings could keep Reason, the ten thousand be reformed. would of themselves While things being reformed to I be stir but anxious would would restrain them by ; yet they the simplicity of the nameless. simplicity of the unexpressed purify the heart of lust.
"The Will
there's no lust there will be rest,
Where
And all the world will thus be blest." II. ON
38. DISCOURSING
VIRTUE.
Superior virtue in un-virtue. Therefore, virtue never loses sight of virtue. Therefore and without perior virtue is non-assertion asserts
virtue
virtue
and
makes acts
benevolence
Superior
acts
it has virtue.
Inferior
it has no virtue. pretension.
Su
Inferior
pretensions. but
makes
no
pretensions.
The superior justice pretensions. Superior propriety acts and when no one responds to it, it stretches its arm it loses Reason and then virtue ap and enforces its rules. Thus It loses virtue
pears.
and makes
and
then benevolence
appears.
It loses
and
It loses justice and then then justice appears. The rules of propriety are the semblance of propriety appears. the beginning of disorder. and and faith, loyalty benevolence
Quick-wittedness ance the beginning. Therefore the external. Therefore
but of ignor
is the (mere) flower of Reason,
a great man abides by the solid and dwells not in He abides in the fruit and dwells not in the flower.
he discards
the latter and chooses
the former.
39. THE ROOT OF ORDER. From "Heaven Earth
of old these things have obtained through through
oneness oneness
has can
become endure.
oneness pure.
:
587
tau-teh-king.
lau-tsze's
through oneness their souls procure. through oneness repletion secure. Valleys Minds
through oneness to life have been called. And kings were through oneness as models installed."
"All
creatures
Such
is the result of oneness.
" Were
not pure itmight be rent. earth not stable itmight be bent. minds not ensouled they'd be impotent.
Heaven
Were Were
valleys not filled they'd soon be spent. creatures are lifeless who can their death
Were When
Are kings not models, but on highness Their fall, forsooth, is imminent."
and
The
several
Those
who
of a carriage
parts
Therefore,
widowers,
orphans,
and
are
not
a
carriage.1
a unity are neither anxious like a gem, nor disdained with disdain
have
praised with praise
un
they take lowliness as their root?
Is this not because
worthies.
as their root, and
their foundation.
themselves,
call
kings
from the commoners
the lowly as
rest upon
the high princes
come
the noble
Thus,
prevent?
bent,
become
to be like a
stone. 40. AVOIDING "Homeward Weakness
Heaven but
istence,
and earth and comes
existence 41.
SAMENESS
ACTIVITY.
is Reason's is Reason's
course, force."
the ten thousand from
things come
from ex
non-existence. IN DIFFERENCE.
a superior scholar hears of Reason he endeavors to prac an average scholar hears of Reason he will some tise it. When When
an inferior scholar lose it. When times keep it and sometimes it not thus ridi hears of reason he will greatly ridicule it. Were as insufficient. Therefore the poet says : be Reason it would culed, 1The
simile of the unity of a chariot as being, like the unity of a soul, not any one of the most important is used also in the The MiltJida Panha,
one of its parts, books
of the Buddhist
canon.
588
THE
MONIST.
seem dark and black, reason-enlightened seem going back, reason-advanced seem rugged and slack. reason-straight-levelled
"The The The
The
high in virtue resemble a vale, purely white in shame must quail,
The
broadest
"The
virtue seems
to fail.
solidest virtue seems not alert,
"The The
simplest
The
greatest
truth appears
pervert, square will Tightness desert.
The
largest vessel is not yet complete, loudest sound is not speech replete,
The
greatest
"The
Reason
form
is hidden
has
no
concrete."
shape
and has no name.
Yet Reason
alone
is good
for imparting and completing. 42. REASON'S
MODIFICATIONS.
Reason
begets unity; unity begets duality; duality begets and trinity begets the ten thousand things. trinity ; ten thousand things bear the negative principle and em The brace them
the positive
principle, while
the immaterial
breath renders
harmonious.
That which
the people
or to be unworthy, kings seeming loss is but gain.
find odious, to be an orphan, a widower, and princes select as their titles. Thus
Seeming gain is but loss. others have taught I teach also. The strong and aggres What not die a natural death ; but I shall expound the doctrine's sive do foundation.
43. ITS UNIVERSAL The
world's
weakest
overcomes
APPLICATION. the world's
hardest.
Non
enters into the impenetrable. Thereby I comprehend of the advantage, and of silence the lesson. non-assertion There are existence
few in the world who obtain
the advantage
of non-assertion.
UP PRECEPTS.
44. SETTING or person,
"Name
dotage wealth
Hoarded
leadeth to squandering, inviteth plundering.
is content incurs no humiliation, knows when to stop risks no vitiation,
"Who Who
lasteth his duration."
Forever
45. GREATEST
The But
its work
But
mastery resembleth
Motion purity
's not exhausted
The straightness resembleth crookedness. The greatest elo resembleth apprenticeship. stammering. cold. Quietude
are
the world's
world
the
for hauling dung. are
bread
conquers
conquers
in the
possesses
When
heat.
Clearness
standard.
OF
46. MODERATION When
nor waneth."
the greatest
Thus,
and
VIRTUE.
greatest perfection seems imperfect, its work undecaying remaineth. greatest fulness is emptiness-checked,
"The
quence
near?
or loss, which
"Extreme
greatest
is more
which
or fortune, which is more dear ? ismore sear?
Person Gain
589
tau-teh-king.
lau-tsze's
Reason,
the world
DESIRE. race
horses
is without Reason,
are
reserved
war horses
common.
No greater misery sin than yielding to desire. than No greater calamity than discontent. acquisitiveness. contentment of content is always the he knows who Therefore, No
greater
content.
47. VIEWING
THE DISTANT.
passing out of the gate The world's course I prognosticate.
"Without Without
peeping
through the window,
THE
59?
MONIST.
The
I contemplate. heavenly Reason one further goes,
The
less
The
one
knows."
Therefore, the sage does not travel, and yet he has knowledge. does not see the things, and yet he defines them. He does not labor, and yet he completes.
He
48. FORGETTING
He who
He who daily increase. will diminish and continue
learnedness will
seeks
Reason
will daily diminish.
minish
until
he
KNOWLEDGE.
arrives
at
He
non-assertion.
that he cannot achieve.
is nothing
When
is always because he uses no diplomacy. is not fit to take the empire.
sage never possesses hearts he makes his heart.
to di there
he takes He
the empire, it who uses diplomacy,
IN VIRTUE.
49. TRUST
The
non-assertion
With
seeks
his heart.
The
hundred
families'
good I meet with goodness ; the bad I also meet with The faithful I meet with faith ; the ; for virtue is good.
The
goodness faithless I also meet with faith ; for virtue is faithful. sage dwells ings with the world. The
in the world He
anxious, very anxious in his deal universalises his heart and the hundred
families fix upon him their ears and among
eyes.
The
sage
is as a child
them all. 50. THE ESTIMATION
OF LIFE.
forth is life ; coming home is death. in ten are pursuers of life ; three in ten are pursuers of in ten of the men that live pass into the realm of three ;
Going Three death death.1
Now, what
It is because
is the reason?
they live life's in
tensity. 1 We because dying.
interpret this passage bent on life for life's There
is only one
to mean
sake, in ten who
that nine in ten spoil their lives ; three three ruining and three actually themselves, esteems life in the right way.
tau-teh-king.
lau-tsze's
591
! I understand that one who takes good care of his life, Why when travelling on land will not fall inwith the rhinoceros or the entering an army he need not fear armed soldiers. tiger. When The rhinoceros finds no place where to insert its horn. The tiger The soldier finds no place finds no place where to lay his claws. to thrust his blade.
where
reason
The
is that he does not belong
to the realm of death. VIRTUE.
51. NURSING
quickens all creatures. them. The forces complete
Virtue
Reason
shapes ten thousand honor
Therefore
Reality the
among
things there is none that does not esteem Reason
and
virtue.
and the honoring of virtue is by no it is forever spontaneous. Therefore it is said
the esteem of Reason
Since one
them.
feeds them.
commanded,
that Reason
quickens all creatures, while virtue feeds them, raises them, matures them, nurtures them, completes them, rears them, and protects them. To quicken but not to own, to make but not to claim, not to rule, this is called profound virtue. but 52. RETURNING When
the world
takes
to raise
TO THE ORIGIN.
its beginning,
Reason
becomes
the
mother.
world's
When
he who knows his mother,
knows
in turn that he is her
as a child, in turn keeps to is quickened child, and when his mother, to the end of life, his person is not in danger. When he closes his mouth, and shuts his sense-gates, in the end of life, he who
his person affords no trouble ; but when he opens his mouth and meddles with affairs, in the end of life his person cannot be saved. Who serves his
beholds his smallness tenderness
and returns home son to perdition.
is called
is called
Who enlightened. uses Who Reason's
53. GAINING
INSIGHT.
too little knowledge of walking I have merely to be afraid of self-assertion. If I have
pre
strong. light to its enlightenment does not surrender his per This is called practising the eternal.
in the great Reason,
THE
592 The
MONIST.
is very plain, but people
great Reason
are
fond of by
paths.
a palace
When
the fields are very weedy
is very splendid,
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 ! articles, this is the pride of robbers. Surely this is un-Reason 54. THE
is well planted is not uprooted ; " well preserved cannot be looted !
"What What's By sons
OF INTUITION.
CULTIVATION
the sacrificial
and grandsons
celebrations
shall not
cease.
Reason in his person, his virtue is genuine. it in his house, his virtue is overflowing. Who it in his township, his virtue is lasting. Who cultivates
Who Who
cultivates
cultivates
cultivates
it in his country, his virtue flourishes. world, his virtue is universal. by one's person
Therefore, one
tests
one's
houses.
country
By
one
tests
one's
one tests persons. By
do I know that the world
How
one
township
countries.
55. THE WARRANT
cultivates
Who
one's
tests world
is such?
it in the
By one's house townships. one
Through
tests
By worlds.
Reason.
OF THE MYSTERIOUS.
possesses virtue in all its solidity is like unto a little Venomous reptiles do not sting him, fierce beasts do not
He who child.
seize him.
Birds
of prey do not strike him.
bones, are weak, does not yet know the His
his sinews tender, but his grasp is firm. He relation between male and female, but his virility is strong. Thus A whole day he might cry and sob his metal grows to perfection. without To
growing hoarse. This know the harmonious
eternal
is called
To
increase
is called call
this
shows
the perfection of his harmony. the eternal. To know the
is called
enlightenment. life is called a blessing, and heart-directed vitality strength, but things vigorous are about to grow old and I
un-Reason.
Un-Reason
soon
ceases
!
56. THE VIRTUE
OF THE MYSTERIOUS.
One who knows does not talk. He
One who
shut and his sense-gates
keeps his mouth
593
tau-teh-king.
lau-tsze's
talks does not know. closed.
blunts his own sharpness. Unfolds his own tangles.
"He
dims his own light. identifies himself with his own dust."1
He He
is called profound Thus he is inaccessible
This
He
is inaccessible
enmity. is also inaccessible becomes
identification. to friendship and also inaccessible to to profit and inaccessible to loss. He
to favor and inaccessible
to disgrace.
Thus
he
world-honored.
57. SIMPLICITY
IN HABITS.
With rectitude one governs the state ;with craftiness one leads How do I the army ; with non-diplomacy one takes the empire. know that it is so? Through Reason. restrictions and prohibitions are in the empire, the The more weapons the people have, the poorer grow the people. more troubled are the homes of the country. The more there is The more
The cunning and skill, the more startling events will happen. more mandates and laws are enacted, the more there will be thieves and
robbers.
the holy man says : I practise non-assertion, and of themselves reform. I love quietude, and the people
Therefore the people of themselves
I use no diplomacy, and the peo righteous. become rich. I have no desire, and the people of
become
ple of themselves themselves remain simple.
58. ADAPTATION
TO CHANGE.
government is unostentatious, quite unostentatious, his Whose government people will be prosperous, quite prosperous. is prying, quite prying, his people will be needy, quite needy. Whose
1The
same quotation
as in Chapter
4.
594
THE
Misery, lies misery. vented!
MONIST.
! rests upon happiness. alas ! under Happiness, But who foresees the catastrophe? It will not be pre alas
the righteous turn rascals and the good turn evil-doers, Its day is already lasting. it bodes the degeneration of mankind. not Therefore the sage is square but sharp, strict but not ob When
noxious,
upright but not restraining, bright but not dazzling. 59. HOLD
FAST
TO
REASON.
In governing men and in attending toHeaven, there is nothing Now since of moderation it is said that itmust be like moderation. early acquired, if early acquired, it is richly accumulated virtue. If one has richly accumulated virtue, then nothing is unconquerable. then no one knows his limits. If If there is nothing unconquerable, no
one
knows
his
limits,
one
can
the
possess
country.
If one
pos
of the country (moderation), one can thereby last is This called having deep roots and firmfibres ; of long life long. this is the way. and lasting comprehension sesses
the mother
60. HOW
TO
KEEP
ONE'S
PLACE.
a great country as you would fry small fish.1 the empire is managed, If with Reason its ghosts will not not Not will its but its gods will not ghosts only spook, spook. harm men. Not only will its gods not harm men, but its sages will Govern
also not harm men.
Since
neither will do harm, therefore their vir
tues will be combined. 61. THE VIRTUE
OF HUMILITY.
the empire's great state, one that lowly flows, becomes the and The wife. wife union, empire's always through quietude As quietude is stooping, thus a great state conquers her husband. A
through stooping states, by stooping 1 Viz.,
neither
to small states takes the small to great states, will
gut nor scale
them.
states, and
take great states.
small
some
Therefore, of
quence
stoop
595
tau-teh-king.
lau-tsze's to
;
conquer
others
conse
in
stoop
conquering.
great state desires no more than to unite and feed the peo a small state desires no more than to devote itself to the ser ple ; the vice of the people ; but that both may obtain their wishes, A
one
greater
must
stoop. 62. PRACTISE
that is the ten thousand
It is Reason man's
the
wealth,
REASON.
bad
man's
the good
stay.
beautiful words one can
With
things' asylum,
sell.
With
honest conduct
one
can do still more. If a man be bad, why should he be thrown away? elected and three ministers appointed
an emperor was
Therefore, ; but better
than holding before one's face the jade table (of the ministry) and the eternal riding with four horses, is sitting still and propounding Reason.
Why do the ancients prize this Reason? when sought it is obtained and the sinner it is the world's
Therefore
glory.
63. CONSIDER
BEGINNINGS.
Practise
non-assertion.
Assert
Is it not, say, because thereby can be saved?
Taste
non-practice.
Make great the small. Make much the little. to hostility with virtue. Respond a difficulty when Contemplate thing when it is small. The
world's
most
easy, and the world's inate while small.
while
greatest
Manage
a great
necessarily
originate
it is easy.
difficult undertakings
non-taste.
undertakings
necessarily
orig
the sage to the end does not venture to play the can accomplish his greatness. As one who great, and thus he so he to whom many things lightly promises rarely keeps his word, are easy will necessarily encounter many difficulties. Therefore, the holy man regards everything as difficult, and thus to the end Therefore
encounters
no difficulties.
596
THE
MONIST.
64. MIND THE
INSIGNIFICANT.
has not as yet is still at rest is easily kept quiet. What is feeble What still is is easily prevented. easily broken. appeared is still scant is easily dispersed. What What
things before disor things before they exist. Regulate tree originates The spreading from a tiny fibre. A der begins. tower of nine stories rises from a small mound of earth. A thou Treat
journey begins with a foot. He that grasps that makes mars.
sand miles' He
loses.
The holy man does not make ; therefore he mars not. He does not grasp ; therefore he loses not. The people when undertaking an enterprise are always near completion, and yet they fail. Remain careful to the end as in the beginning and you will not fail in your enterprise.
the holy man desires to be desireless, and does not to obtain. He learns, not to be learned, and articles difficult prize tries again what the multitudes of the people give up. He assists the ten thousand things in their natural development, but he does Therefore
not
dare
to
The
ancients who were well versed
interfere.
65. THE VIRTUE enlighten
the people
OF SIMPLICITY.
did not thereby ; they intended thereby to make them simple in Reason
hearted.
are difficult to govern, it is because If people they are too To govern the country with smartness is the country's curse. To govern the country without smartness is the country's He who knows these two things is also a model, like blessing. smart.
Always to know them is called profound virtue. Profound virtue is deep, forsooth. It is far-reaching, forsooth. It is to everything reverse, forsooth. But then itwill procure great
the ancients.
obedience.
That
66. PUTTING rivers and
to their excelling valleys be the kings.
due
oceans
ONESELF
BEHIND.
can of the hundred
in lowliness.
Thus
valleys be kings is can of the hundred they
Therefore in his words
597
tau-teh-king.
lau-tsze's
the sage, when anxious to be above the people, must them. When anxious to lead the keep underneath
he must with his person keep behind them. feel not the Therefore, the sage dwells above, but the people He is ahead, but the people suffer no harm. Therefore burden.
people,
in exalting him without tiring. rejoices strives not, no one in the world will strive with him. the world
67. THE THREE All
TREASURES.
call my Reason
in the world
he
Because
greatly abnormal, but it re it is great. Did it resemble
the abnormal only because the normal, how lasting, indeed, would its mediocrity be! I have three treasures which I preserve and treasure.
The
first is called
The
sembles
The
second
is called
compassion. third is called not daring to come in the world can be brave; the economical compassionate dare not come
those who
economy. to the front. The
can be generous; to the front in the world can become
as chief vessels.
complete
discard compassion and are brave ; if they dis are card economy and generous ; if they discard modesty and are ambitious, they will surely die! if people
Now,
Now, the compassionate will in the attack be victorious, and in the defence be firm. Heaven when about to save one will with protect him.
compassion
He who
68. COMPLYING WITH
HEAVEN.
as a commander
is not warlike.
excels
He
who
ex
He who excels in conquering the cels as a fighter is not wrathful. in employing men is lowly. not excels He who does strive. enemy is called
This
the virtue of those who do not strive.
called utilising men's ability. This ?since olden times the highest. 69. THE
FUNCTION
This
is
is called complying with Heaven
OF THE MYSTERIOUS.
A military expert has said : "I dare not act as host but act as I dare not advance an inch, but I withdraw a foot." guest.1 Viz.,
"
I am reserved."
I allow
the enemy
to open hostilities.
But when
hos
598
THE
MONIST.
is called marching without marching, threatening without arms, charging without hostility, seizing without an army. This
greater misfortune than making light of the enemy! When light of the enemy, it is almost as though we had lost our
No we make
treasure?(compassion).
if matched
Thus, is sure
one
armies
encounter one another,
the tenderer
to conquer.
TO UNDERSTAND.
70. DIFFICULT
and very easy to prac My words are very easy to understand tise, but in the world no one can understand, no one can practise them. an
have
Words
ancestor
; Deeds
a
have
master?(Reason).
he is not understood, therefore I am not understood. who understand me are few, and thus I am distinguished. Since
the holy man wears wool,
Therefore
Those
in his bosom
and hides
his jewels. 71. THE DISEASE To
know the unknowable
OF KNOWLEDGE. that is elevating.
Not
to know the
that is sickness.
knowable
Only by becoming sick of sickness we can be without sickness. he is sick of sickness. The holy man is not sick, because Therefore he is not sick. 72. HOLDING
do not
If the people come,
ONESELF
DEAR.
fear the dreadful,
the great dreadful will
surely.
Do some.
not render their lives narrow. Do it is not made wearisome,
When
not make
their lotweari
then itwill not be weari
some.
the sage
Therefore, self.
He
holds
he discards tilities can no hem.
Compare
himself but does not display him but does not honor himself. Thus
knows
himself dear
the latter and chooses longer
be
Chapter
avoided 30.
Lau-Tsze
the former. proposes
to strike resolutely
and
to end
lau-tsze's
599
tau-teh-king.
73. DARING
TO
ACT.
if carried to daring, leads to killing ; courage, if not Courage, carried to daring, leads to letting live. Either of these two things is sometimes beneficial, sometimes harmful. "Why Who
't is by Heaven rejected, " has the reason detected?
the holy man also regards it as difficult. The Heavenly Reason strives not, but it is sure to conquer sure to respond. It speaks not, but it is It summons not, but it Therefore
comes of itself.
It works patiently but is sure in its designs. net is vast, so vast. It is wide-meshed, but it loses
Heaven's nothing.
74. OVERCOME
DELUSION.
If the people do not fear death, how can they be frightened by death? If we make people fear death, and supposing some would,(still) dare to rebel, ifwe seize them for capital punishment, who will dare? is always an executioner who kills. Now of the executioner who kills is taking the place
There place carpenter
who
ter who hews
hews.
If a man
takes
itwill be an exception,
the place
of
the
to take the of the great great
indeed, if he does
carpen
not injure
his hand. ? 75. HARMED
THROUGH
GREED.
The people hunger because their superiors consume too many taxes ; therefore they hunger. The people are difficult to govern because their superiors are too meddlesome ; therefore it is difficult people make light of death on account of the in tensity of their clinging to life ; therefore theymake light of death. He who is not bent on life is superior to him who esteems life.
to govern.
The
76. BEWARE Man
during stiff and stark.
OF STRENGTH.
life is tender and delicate.
When
he dies he is
6oo
THE
MONIST.
things, the grass as well as the trees, are and live tender subtle. When they they die they are rigid and dry. Thus the hard and the strong are the companions of death. The tender and the delicate are the companions of life. The
ten thousand
while
Therefore, he who in arms is strong will not conquer. When a tree has grown strong it is doomed. The strong and the great stay below. The tender and the deli cate
stay
above.
77. HEAVEN'S
REASON.
It brings verily is like stretching a bow. down the high, it lifts up the lowly. It diminishes those who have abundance ; it gives to those who are deficient. Reason
Heaven's
Such dance
is Heaven's
but makes
Man's
Reason
Reason.
It diminishes
complete the deficient. is not so. He diminishes
to serve those who have abundance. for serving the world?
abundance
Where
those who have abun the deficient
in order
is he who would
It is the man
have
of Reason.
the holy man acts but does not claim ; merit he ac but is not attached, and indeed he is not anxious to
Therefore
complishes display his excellence.
78. TRUST
IN FAITH.
In the world nothing is tenderer and more delicate than water. In attacking the hard and the strong nothing will surpass it. There is nothing that herein takes its place. The weak conquer the strong, In the world there is no one who the rigid. the holy it. Therefore does not know it, but no one will practise the tender conquer
man
says
:
"Him We
the country's sin makes his, hail as priest at the great sacrifice. who
the curse bears of the country's As king of the empire we are hailing."
Him who
True words
seem paradoxical.
failing
tau-teh-king.
lau-tsze's
79. KEEP
When remain.
YOUR
601
OBLIGATIONS.
a great hatred is reconciled, naturally some hatred wil How can this be made good ?
the sage keeps exacts not from others. Those Therefore
the obligations of his contract and who have virtue attend to their obli
; those who have no virtue attend to their claims.
gations
Heaven's
Reason
shows no preference
but always
assists
the
man.
good
80. REMAINING
IN ISOLATION.
In a small country with few people let there be aldermen and over men but would not use are of power mayors who possessed to grieve at death but do not cause them to Although they had ships and carriages they should find no occasion to ride in them. Although they had armors it.
Induce
move
people to a distance.
they should find no occasion to don them. Induce people to return to knotted cords1 and to use them, to delight in their food, to be proud of their clothes, to be content and weapons
and to rejoice in their customs : then in a neigh boring state within sight, the voices of the cocks and dogs would be within hearing, yet the people might grow old and die before their homes,
with
they visited one another. 81. PROPOUNDING
THE
ESSENTIAL.
are not pleasant ; pleasant words are not true ; good ones are not contentious ; contentious ones are not good ; instructive ones are not stilted ; stilted ones are not instructive. True
words
holy man hoards not. The more he does for others, the more he owns himself. Therefore by giving to others, he acquires more for himself. The
Heaven's Reason
Reason
is to benefit but not to injure ; the holy man's
is to act but not to strive. Editor.
1The
most
ancient
method
of writing.