ASIA 1900* Ulok.5 PL BIS ff-o + CORNELL Tjrj;VHK:iTY LIBR.^Rit:: ITHaC/v N. \ 1- ^ Charles W. Wason Collection on Chirm and rhe Chinese CORNELL UNIVERSITY LIBRARY 3 1924 074 460 969 Cornell University Library The original of tiiis book is in tine Cornell University Library. There are no known copyright restrictions in the United States on the use of the text. http://www.archive.org/details/cu31924074460969 lite and succgsS^are neither to he struggled for nor rejoiced in. All things are one, said the Taoist philosophers, and he who would become one with the Infinite, i. e., with Tao, must rid himself of body and mind. "Having arrived at a state of absolute vacuity, keep yourself perfectly still," said Lao Tzii. All the evUs of life come from action. A state is at peace and quiet until it is governed. The potter who outrages the nature of clay by converting ifl into a vessel, and the carpenter who perve/ts the nature of wood by carving a utensil out of it, make the mistake common to ruleij^. The heaven- born instincts of the people'are corrupted by rule and government, and they when so de- bauched stray from th^' paths of peace and quiet. So does a mkn who strives after knowledge increag^e confusion, and he who seeks to be wise promotes folly. Least of all was this creed likely to enlist the sympatheties of Chinamen, who are nothing if they are not practical ; and when, therefore, before it had gained sway, Con- fucianism entered into competition with it for the dominion over the minds of men, it sank into comparative insignificance, and its rival practically swept the board. There were, however, still some who, driven by the disorders of the time, sought mental refuge from actual oppression and misery by idealiz- ing inaction, and by cultivating a belief in the mystical doctrines of the identity of con- traries and the oneness of all things. These men enlisted under the banner of Lao Tzu, who taught in China a system which is known as Taoism, and which is clearly as much an offspring of Brahminism as Buddhism is. Its features and characteristics are purely Bralpiinical, and Brahma and Tao are identical in all things. Much mystery sur- rounds the personality of Lao Tzu, and it may even ■ be doubte^ whether he was a Chinaman. Nothing is known of his early life or of his last days, and the traditional description of his appearance more nearly resembles that of a native of Central Asia than that of a Chinaman. After his disap- pearance from the China of that day his place was taken by disciples who strove to perpetuate his system. Among these Chuang Tzu stands out head and shoulders above his fellows. Of all the early Taoists whose writings have come down to us he seems to have imbibed most of the true spirit of Taoism; and next to the 'Tao teh king,' which is traditionally attributed to Lao Tzu, his great work, of which the present is a translation, is, with justice, the most highly esteemed. The burden of his teaching was that existence and non-existence are the same, and that all things are one ; that from this one, i. e. Tao, all men and things proceed, and to it all things return, losing in its em- brace their separate existences, as the rivers become merged in the waters of the sea. The senses, he taught, are false witnesses, so that no one can be sure of the reality of anything. " Once on a time," he writes, « I dreamt I wa3 a butterfly, fluttering hither and thither, to all intents and purpoaes a butterfly. T ^^«. ^nnsfiinns onlv of following mv fancies as ing that 1 am a man. " In Mr. Giles's admirable version Chuang Tzu the opinions and theo of that mystic are presented to us in a c sistent and logical shape. Mr. Giles has fact, philosophized Chuang Tzii ; and thoi faults may be found in the translationi certain passages, and though objections i be taken to the metaphysical terms emploj which find no place in the original, his reac will be" none the less^atgfulTTo him for clear conception he puts before them of Tao as understood by Chuang Tzii. Mr. Aub Moore has added to the interest of the w by prefixing to the volume a though) introductory note on the philosophy of ch ters i. to vii., in which he points out cert parallelisms of thought and reasoning tween Heracleitus and Chuang Tzii, i thus helps us towards the irresistible cone sion that the mysticisms of India, Gre« and China are one, though in different sta of development. THE ATHEN.ffiUM ziliJ. /. "L^f CHINESE PHILOSW^^v The Mind of Mencius, or Political Economy founded upon Moral Philosophy, By the Eev. E. Faber. Translated from the German by the Rev. A. B. Hutchinson. (" Triibner's Oriental Series," London, 1882.) The Divine Classic of Nan-Hua, being the Works of Chuang Tsze, Taoist Philosopher. By Frederic H. Balfour. (London, Trubner&Co., 1S81.) The great activity now prevailing in Anglo-Chinese litera- ture has been brought home to us with more than usual force during the closing weeks of the year in the shape of two solid and valuable contributions in the departments of moral and political science. Mr. Faber, whose name is already well known as a Sinologue of the first class, has been at tlie pains to arrange the indigesia moles of the teachings of Mencius in a popular and convenient form, by means of which arrangement the student, whether of political economy or of ethics, will in future be in a position to consult his author rapidly and exhaustively on any given subject. This is not all. Mr. Faber has set these teachings in a light running commentary of his own, the result being a most interesting volume for the arm-chair as well as a mere occasional work of reference for the book-shelves. The English reader may now find out for himself, with a minimum of effort, what Mencius actually thought and taught, on many topics which are even now, and likely to remain, under the public gaze. The obligations between the people and their rulers, national education, commerce, taxes, war, social rela- tions, the virtues, destiny, belief in a Supreme Being, — these are a few of the momentous questions treated by the sage who Tsmy to uonraoiuB, ud whose utterances condescend more to a logical fulness of expression than the sledge-hammer apophthegms of the latter. It would be impossible to give, in the short space here at com- mand, extracts suflScient to satisfy either our readers or our- selves. We must rest content with having indicated in these columns a source whence all may draw at their leisure. And, similarly, it is a matter of great regret that we are unable to do more than briefly to call attention to the equally valuable work of Mr. Balfour. His hero, Chuang Tsze, was another Chinese philosopher, who flourished several hundred years before the Christian era, contemporaneously in fact with Menaus, and who, by education a follower of Confucius, sffuoEOTtanew and original course for himself, indulging in paradox, satire, and every weapon of the kind, to a degree quite unheard of among the aucient and steady-going literati of China. With him " authority " went for naught. Wher- ever a bald head peeped out, even were it that of the Throne- less king himself, there was Chuang Tsze with his shillelagh, only too ready to strike. As a paradoxer he was pre-eminent, arguing that "to take pleasure in holiness is simply to become versed in various accomplishments : taking pleasure in know- ledge is to become apt in piclnng holes in other men's coats." How he worked out his singular theories we recommend our readers to discover for themselves in the pages of the elegantly- written translation now made available, and for the first time, to all the educated world. The book is dedicated to " Dr. Eeinhold Kost by an old pupil." 1881.J TEUBNER'S AMERICAN, EUROPEAN AND ORIENTAL LITERARY RECORD. TAOIST TEXTS ETHICAL POLITICAL AND SPECULATIVE FEEDEKIC , HENEY BALFOUE Editor of the JTorth-China Herald ; Jluthor of Waifs S( Strays from the Far East, QTie (2)ivine Classic of JTanhua, Idiomatio (I)ialogues in the (Peking' Golloquiaul, etc. LONDON: /Sfy Tedbner & Co., Lddgate Hill. SHANGHAI: Kellt & Walsh, The Bund & Nanking Road. CONTENTS. Introduction ^^-wm ■^mu ^^M mmm PAGE, I-IY 1 49 63 66 68 69 70 74 95 103 INTRODUCTION.* ^E)T occasionally happens that a sudden ray of clear and valuable light QJy is thrown upon a long-disputed subject from a source the very existence of which was unsuspected, and the authority of which would certainly never have been allowed. Just as an accident may reveal what generations of scientific men have laboured in vain to discover : just as a rank outsider may win a race, or the dart, shot at a venture, hit the bull's-eye when trained archers have discharged a quiver-full of arrows without success, — so may some happy and spontaneous phrase, falling from one who approaches a topic of interest or difficulty for the first time, fresh and unencumbered by preconceptions or the disserta- tions of experts, embody in itself the kernel of the enigma, and make the whole thing promptly and for ever plain. And such a service has, I think, been recently rendered to the cause of philosophical research in China. A late able American writer, • whose work on " Oriental Heligions " is, or ought to be, on the shelf of every reading man, has given to the Confucian school, for the first time, its true designation of nationalist. Confucius was a Rationalist in every sense ; his followers are Rationalists ; his philosophy was altogether Rationalistic in its scope. The word is just the one we wanted, but which we never found ; and its universal acceptation, from henceforth, can be only a matter of time. It is not only for supplying us with a just descriptive epithet for the orthodox philosophy of China, however, that we are indebted to Mr. Johnson. As soon as ever the term Bationalism is recognised as belonging to the system of Confucius, it will fall into deserved desuetude in that sphere where hitherto it has usurped another's right. No word could, in my opinion, be more inappropriate, or more unhappily selected, as applied to the philosophy of Lao Tsze. That the character Tao j^ may be properly translated " reason " in certain instances, I do not deny. That it approaches the idea oi^oyog in the Johannine sense of the word appears generally allowed. For the * Originally read before the Nortb-Ctiiua Branch of the Koyal Asiatic Society, on the 2l9t September, 1880. INTRODUCTION. rendering of it by "way" there are both etymological and philosophical recommendations which may not be overlooked. But that none of these is the true and actual meaning of the word in its esoteric sense I hope to show in a few words, submitting, at the outset, that no fitter illustration could be offered of the fatality attending servile adherence to a literal system of translation than the rendering, hitherto in force, of Reason. The letter killeth ; and in the present instance it has killed all sense and meaning out of the word it was attempting to explain. The position we take up, therefore, is a very simple one. To put it algebraically, Tao is the x, or unknown quantity that we have to find. And the first thing to be done is to see what is predicated of this mysterious Thing ; how it is described ; with what attributes it is credited ; where it is to be found ; whence it sprang, how it exists, and. what its functions are. Then we may find ourselves in a position to discover what it is that answers to these particulars, and profanely to give a name to that which its preachers themselves declared must be for ever nameless. We are told that it existed before the time which had no beginning bad begun. Chuang Tsze says that there never was an epoch when it was . not. Lao Tsze affirms that its image existed before God Himself. It is ulUpervasive ; there is no place where it is not found. It fills the TJniverse with its grandeur and sublimity ; yet it is so subtle that it exists in all its plenitude in the tip of an autumn hair. It causes the sun and moon to revolve in their appointed orbits, and gives life to the most microscopic insect. Formless, it is the source of every form we see ; inaudible, it is the source of all the sounds we bear ; invisible, it is that which lies behind every external object in the world ; inactive, it produces, sustains, and vivifies every phenomenon which exists in all the spheres of being. It is impersonal, passionless ; working out its appointed ends with the remorselessness of Fate, yet overfiowing in benevolence to all. " What is Tao ?" exclaims Huai-nan Tsze. « It is that which supports Heaven and covers Earth ; it has no boundaries, no limits ; its height cannot be measured, nor its depth fathomed ; it enfolds the Universe in its embrace, and confers visibility upon that which of itself is formless. * * It fills all within the Four Points of the Compass ; it contains the Tin and Tang; it holds together the Universe and Ages, and supplies the Three Luminaries with light. It is so tenuous and subtle that it pervades everything just as water pervades mire. It is by INTRODUCTION. Tao that mountains are high and abysses deep ; that beasts walk and birds fly ; that the sun and moou are bright, and the stars revolve in their courses. * * When the spring- winds blow, the sweet rain falls, and all things live and grow. The feathered ones brood and hatch, the furry ones breed and bear; plants and trees put forth all their glorious exuberance of foliage, birds lay eggs, and animals produce their offspring ; no action is visible outwardly, and yet the work is completed. Shadowy and indistinct ! it has no form. Indistinct and shadowy ! its resources have no end. Hidden and obscure ! it reinforces all things out of formlessness. Penetrating and permeating everything ! it never acts in vain." Such are a few of the attributes ascribed to the nameless Principle we are considering. What ideas do they suggest to our mind ?— Such, I believe, as cannot be expressed in any single word. Lao Tsze and his successors recognised the fact that for this mysterious entity there can be no name, so they spoke of it as Tag. We in the West have practically arrived at the same conclusion. What is it that makes flowers grow up and water flowdown, which causes the showers to fall and the sun to shine, which guides the stars in their flaming courses, regulates the seasons, endows the butterfly with its radiant hues, gives one man red hair and another black, and, in a word, is the cause of every phenomenon we see, the main-spring of the huge machine of which we form a part? We, too, have failed tojfind a name for it, and so we call it NAinRB.* This, I believe, is the key to early Taoism. Translate Tag, as used in this sense, by our common word Nature, or Principle of Nature, and nine-tenths of the difacuUies attending the study of this beautiful philosophy vanish of themselves. Nor is this true only of that phase of Taoism which deals with the physical Universe. The instincts of animals and the workings of the vegetable creation are not any more the endowment of Nature than [are the varying dispositions of mankind. The original constitution of every man, then, being the direct gift of Nature-or rather, an actual part of Nature itself-it follows that it should be jealously preserved intact, in all its pristine purity. This is the grand and prima ry object of Taois m -the preservation of one's K^T^Jiri^aaUy wiaou'u^re'.farilt pLe.o.ena, and ot which they are a jnaiiifesiiatiou only. INTRODUCTION. Heaven-implanted nature. And how is this to be accomplished ? By imitating the great Mother. Nature never strives ; therefore the Sage should guard himself from striving too. Nature is ever passive f therefore the Sage should let things take their course, contenting himself with following in their wake. Ambition, scheming, hatred, lust — any attention to external objects of whatever kind — are all so much disordering, or spoliation, of the original nature of man, and should therefore be utterly discarded. Even the active cultivation of virtues, such as benevolence, rectitude, and propriety, is condemned ; Nature requires no action to stimulate her growth, and all the Sage has to do is bring himself into perfect conformity with her. All such passions, accomplishments, and attributes, being the result of striving, are called, in Taoist phrase, the liuman nature of man, in contradistinction to the heavenly or natural nature with which he is endowed. "Wherefore," says Chuang Tsze, " do not develop this artificial, human, or engrafted nature; but do develop that heavenly nature which is your natural inheritance." In Huai-nan Tsze's " History of Great Light " we have a still more striking passage, in which the difference between the two natures is lucidly explained. Speaking of those happy ones who, by having arrived at a thorough understanding of the Principle of Nature, have reverted to a state of pure repose, he says: " Nourishing their constitutions by tranquillity, and letting their spirits rest in indifference, they enter the Door of Heaven — i.e. Nature. And what is it that is called Heavenly ? It is that which is homogeneous, pure, simple, nndefiled, ungarnished, upright, luminous, and immaculate, and which has never undergone any mixture or adulteration from the beginning. And what is the Human ? It ifs that which has been adulterated with shrewdness, crookedness, dexterity, hypocrisy, and deceit ; wherefore it bends itself in compliance with the world, and is brought into association with the customs of the age. For example : the ox has horns and a divided hoof, while the horse has a dishevelled mane and a complete hoof; this is the Heavenly— or natural. Putting a bit into the horse's mouth and piercing the nose of the ox ; this is the Human— or artificial. Those who follow the Heavenly are such as roam in company with Nature ; those who follow the Human are such as mix themselves up with the fashions of the world. * * Wherefore," continues the philosopher, " the Sage does not allow the Human to disorder the Heavenly— he INTRODUCTION. suffers no injury to be done to his true nature ; nor does be permit Desire to disturb his natural feelings. He acts exactly as he ought, without conslderiag what he shall do beforehand ; he is trustworthy, without promising ; he obtains all he wants without anxiety, and he brings all his designs to completion without doing anything himself. His Spiritual Palace " — a Taoist euphemism for mind — " being replete with pure sincerity, he assists the Creator Himself in tlie government of men." This leads me to the consideration of what may be termed the first development of the Naturalistic theory. In order to bring himself into conformity with Nature, it is imperative that the Sage should remain always and completely passive. This is expressed by the formula tmt, wei, which may be variously rendered " non-exertion," " not-doing," "inertia," " absolute inaction," or "masterly inactivity," In addition to the idea of undisturbed quiescence it embraces also that of spontaneity and designlessness ; so that even tlie rigid adherence to an inactive policy is robbed of its virtue if it be adopted with intent. The very effort to obtain possession of Nature, says Ohuang Tsze, defeats itself, for the simple reason that it is an effort. A man must be passioflless as well as motionless ; he must be content to leave himself to the influences which surround him, and discard all thoughts of helping on the work ; he must banish all desire from his heart ; he must concert no schemes and form no plans ; he must never anticipate emergencies, but simply mould himself according to any circumstances that may arise. And especially is this of importance in the world of politics. Here the formula wu wei must be translated " non-interference " — that wise and far-sighted policy the world is so slow to learn. The Taoist condemns over-legislation, and justly points to the peddling meddling system of a so-called paternal government as the cause of anarchy and ruin. Never do anything, he says, for the mere sake of doing it ; never do anythinst that is not absolutely necessary ; leave the people to develop their own resoui'ces, and feel their own way to tranquillity and prosperity. Let Nature work unimpeded, in social and political life as well as in the sphere of physics or of morals ; then your subjects will be contented with their lot, and your kingdom free from conspiracies, dissensions, and disaster. Do nothing to disturb their primitive simplicity. Do not seek to replace their rough instruments of labour by complicated machines ; INTRODUCTI ON. each refinements lead to luxury, to scheming, to ambition, and to discontent ; the very exercise of such ingenuity implies a scheming mmd ; therefore, disoourage artificial innovations. The secret of happiness is to be found in quiescence, simplicity, and content ; and the only -way to attain to these is to bring body, passions, intellect, and will into absolute conformity -with Nature. The descent from these sublime and simple ethics during the Han and succeeding dynasties was fatally rapid. They soon became obscured in a mist of hocus-pocus and imposture, in which idolatry, the prolongation of life, the elixir of immortality and the transmutation of metals played a prominent part. With this degraded phase of Taoism we have nothing ■whatever to do. It is only sad to reflect how soon and how irrevocably the ancient doctrines of Lao Tsze and his successors fell into desuetude, and have since endured the reproach of their enforced association with a system of superstitious folly. The fine indifi'erence of the old Taoists to life and death, wealth and penury, has given way to sordid avarice and attempts to prolong the existence of the material frame ; the pure code of the Naturalistic philosopher has been reversed ; his precepts are forgotten, his dignity dishonoured. But the canons of Taoism proper are still open to us, and they are deserving of careful study. The " orthodox " theories of the Rationalist school have surely had an ample share of attention from Western scholars, while the independent doctrines of the rival teachers remained for a long time neglected. And yet the Naturalists are far bolder and more original in thought than the Rationalists ; they are trammelled by no slavish revei'ence for departed kings and exploded platitudes ; their minds are free, their theories striking, and their practice pure. It is only regrettable that the extreme obscurity of their style should have laid them open to miisrepresentations and misconstructions on the part of members of the Confncianist school, which have brought them into undeserved discredit. This is more particularly referred to on another page. Meantime it must gladden the hearts of all true students to see that some little interest is at last being taken by European writers in the beautiful philosophy of Nature preached by the founder of Taoism ; the study of which, I make bold to add, cannot fail to yield rich stores of pleasure to every one who takes it up, be he scholar, dilettante, or divine. r. H. B. THE TAO TE CHING. PREFATORY NOTE. It is only after some years of hesitation that I have undertaken a new version of the Tao To Ching. The task has already been performed by Jalien, Chalmers, Strauss, Planckner, and Legge, most of whom, at any rate, are scholars of the first water. Bat it occurs to me — and with all deference I make the avowal — that one prime defect lies at the root of every translation that has been published hitherto ; and this is, that not one seems to have been based solely and entirely on commentaries furnished by members of the Taoist school. The Confucian element enters largely into all ; and here, I think, an injustice has been done to Lao Tsze. To a Confucianist, the Taoist system is in every sense of the word a heresy, and a commentator holding this opinion is surely not the best expositor. It is as a grammarian rather than as a philosopher that a member of the Ju-chia deals with the Tao Te Ching ; he gives the sense of a passage according to the syntactical constrnotion rather than according to the genius of the philosophy itself ; and in attempting to explain the text by his own canons instead of by the canons of Taoism, he mistakes the superficial and apparently obvious meaning for the hidden and esoteric interpretation. One of the greatest reproaches levelled at the Taoist system by Confucian scholars is the alleged scorn of ethical morality attributed to Lao Tsze and his followers. They have been represented as ascribing all the troubles and vices of China to the example of Yao and Shun, and to the doctrines respecting benevolence, rectitude, ceremonies, and music enforced by the Sages who immediately succeeded them. Lii Tsu, in his commentary, vehemently controverts this theory, and strives to prove, not only that Taoism and Confucianism are at one upon such points, but that the latter is actually hased tipon the former — being a mere carrying-out in practice, a careful systematising, as it were, of the radical doctrines of Lao Chiin. The fact that I have entirely discarded all assistance from commentators of the Confucian school is my only excuse for coming forward with a new translation of this important classic. The version now presented is based solely upon the commentaries of Lii Ch'nn-yang, commonly called Lii Tsu, the well-known Taoist patriarch of the eighth century of our era ; and his guidance I have followed throughout. I candidly admit that this has not been done without some effort. It was no means easy, at first, to reject what appeared THE PRINCIPLE OF NATURE AND ITS ATTRIBUTES. to be the plain, clear, tmmistakeable meaning of the text — a meaning, too, endorsed by many eminent Chinese scholars, such as Cha Hsi, Lia Chieh-fa, Wang Pi, and Sa Tsze-yn, and adopted by Legge, Julien, and Chalmers — in favour of an interpretation at once far-fetched and obscare. But I felt that I was after all under the guidance of a disciple, and not a, critic, of the Master ; and although many passages which before stood out distinctly enough are now dimmed by mysticism, I cannot help thinking that we have advanced a step towards the comprehension of their true significance. There are other passages the existing translations of which, apart from questions of commentary, I believe to be entirely, and indeed palpably, wrong, and of these I now offer a new rendering with confidence. The versions of Jnlien and Chalmers have lain beside me, and I have constantly referred to them ; but far from relying on them for assistance, each glance has shown me how wide and radical was the divergence between them and the work growing slowly bat steadily under my hand. I need only add that the words enclosed in brackets [thus] are for the most part representative of the commentary I have followed, and thus serve to supplement the meagre and laconic text. Occasionally a few lines of additional elucidation or remark have been appended, where necessary, in smaller type. TEXT. I. f^ ^ m ^ ^ib ^^' ^ ^ -pl pT i^ ± M m ^ ^ n ^ ^ m The Tag, or Principle of Nature, may be discussed [by all] ; it is not the popular or common Tao-[e.^ , the tao-U of ethics, dealing with the ■ and the 2;^*]. Its Name may be named [i.e., the Tio may receive a designation, though of itself it has none] ; but it is not an ordinary name, [or name m the usual sense of the word, for it is a presentment or etS<^\ov of the Infinite]. THE PRINCIPLE OF NATURE AND ITS ATTRIBUTES. 3 Its nameless period was that which preceded the birth of the Universe, [the ^E;fcj^] ; In being spoken of by name, it is as the Progenitrix of All Things, [the period of the ^;|^, which divided and produced the ^f^]- It is therefore in habitual passipnlessness [the mS or Quiescent phase of Tao] that its mystery may be scanned ; and in habitual desire [the ^jjj or Active phase of Tag] that its developments may be perceived. These two conditions, the Active and the Quiescent, alike proceed [from Tao] ; it is only in name that they differ. Both may be called profundities ; and the depth of profundity is the gate of every mystery. II. ^ M M ^ m :^i :i=9 *9 ^ ?Jr ^ ^ t# ^ ^ m m i^ It ^ ^ -^ :i: J5K M m ^ ^i ^a 5i=a B ^n ^ The Beautiful being once recognised as sach by the world, the Repulsive appears [as its converse]. Goodness being once recognised as such. Evil appears in like manner. Thus existence and non-existence produce each other ; the difficult and the easy bring about each other ; the long and the short impart form to each other ; the high and low comply [or change places] with each other ; sounds and voices harmonise with each other ; priority and sequence alternate with each other. Wherefore the Sage pursues a policy of inaction, and teaches men in silence ; \i.e., he conforms to the Tag or Course of Nature, which proceeds silently and spontaneously, and thus the people learn to govern themselves by his example without needing the interferences of legislation and instruction]. He forms all things without shrinking [from the labour] ; produces them without claiming the possession [of virtue] ; acts without presuming on [his ability] ; and completes his achievements without taking any credit to himself. It is only he who thus does not stand upon his merit ; .and therefore his merit does not depart from him. 4 THE PRINCIPLE OF NAT USE AND ITS ATTBIBUTES. III. m ^ ^ ^ m r- ^ n m m ^ ^n ^ >i> ^ ^ :i: ^ [The Sage], by not showing exclusive approval of those who are eminent in virtue, prevents the people from quarrelling ; by not setting high store on things difEcnlt to obtain, he prevents the people from becoming robbers ; by closing his eyes to objects of desire, he secures his heart from corruption. Wherefore the Sage, in governing, does so with a heart empty [of all distractions and temptations], but a bosom full [of justice and benevolence] ; he makes his will pliant, his bodily frame-work firm ; he ever keeps the people from [harmful] knowledge and desires, and prevents those who have suclL_knowledge from daring to put it into practice. He pursues a policy of inaction, and there is therefore nothing that is left nngoverned. IV. m ^- ^^ ^ m z ^^. z m ^ ^n m 1^ ^ ^ ^ ^ ^ct' z %% ^ % m m n >r^ ^-^ The TAoisfnll \_q.d., exhanstless and complete] ; yet in operation as though not self -elated. In its origin it is as it were the Ancestor of All Things. It chastens asperity ; it unravels confusion ; it moderates the radiance [proceeding from those in whom Tag is embodied— see Ohuang Tsze, 'Keng-sang Ch'u '] ; and it identifies itself with the sordid ones of the earth [the " dust '' or common people— see Mencim, Book V, chap. 1, sec. 3 ; q.d., it enables a man to associate with the base without being defiled]. Pellucid [as a spreading ocean] it yet has the semblance of permanence. I know not whose offspring it is. Its e,^.Xo. existed before Ijoa was. THE PRINCIPLE OF NATURE AND ITS ATTRIBUTES. If Heaven and Earth were not benevolent, they would regard creation in the light of grass [which is worthless] and dogs [which are killed]. If the Sage were not benevolent, he wonld likewise regard the people in the light of grass and dogs. * Hi "^ 5 S 2 B 5 f f - i 1 # ii * "pi M- -51 ^ r li+I iti ,ii '^ nF3 .^. "^ M- :km m m z m± THE PRINCIPLE OF NATURE AND ITS ATTRIBUTES. 9 Favour and disgrace are alike a cause of fear. Honoars bring great calamity upon- the body. What is it that one calls favonr and disgrace ? Disgrace implies downfal ; the loss of one and sabjection to the other, are equally causes of apprehension. Therefore it may be said that favour and disgrace both give rise to fear. And what is meant by saying that honours bring calamity upon the body ? The calamities which come upon me are the consequence of my possessing a body ; had I none, what calamities "could I incur ? Wherefore, if the honours which come upon me personally are on account of my position as a ruler, then the whole Empire will subject itself to me ; and those who cultivate personal benevolence in ruling may commit themselves to the Empire for ever. XIV. -^ m z m ^ t^ m - ^^ r^ z m ■^ ]^ r^ m ^ ^ m ^ 'n\ n ^^ z ^mMiZ%^m±. m^ k^ n^m^-z^r-r-mB^^ m z ^^ Ml m. m '^ m wc m B ^ m ^ m ^ ^ n ^ ^ u i^t ^ B ^n z m ^. z m r- n m z m That which may be looked for, but proves invisible, is called the Distant. That which may be listened for, but proves inaudible, is called Vacancy. That which may be clutched at, but proves intangible, is called the Subtle. Words are inadequate thoroughly to examine these three properties ; therefore they blend together and become One. Above, it is not bright ; below, it is not dim. Continuous in endurance, it cannot be named. In reverting to vacuity it may be called the Form of Formlessness, the Image of the Non-existent ; for which reasons it is unsearchable. Standing opposite to it, one cannot see its head [front] ; following it, one cannot perceive its back [or foot-prints]. Obtaining the Tao of ancient times, and applying it as an aid to the methods in vogue at the present day, so that one is able to arrive at a knowledge of its long-past origin, may be called [getting] the Germ, or Clue, of Tag. 10 THE PRINCIPLE OF NA TURE AND ITS A TTRIBUTES. XV. tk m xm "^ m "^ m m mm ^ m. ^- m :t % i^^ m m "^ w: ^- M m w^ z "^^ ^ m ^^ m m M "^ ± ^- ^ "k m m ^ :t ^ }\\ n m m m ^ ^m^ wi% m % m z ^ m. Wu m % m. t'^m m m "^ m m u^ [The Tao of] those eminent for wisdom in the olden times was subtle, mysterious, recondite, and penetrating ; its depths were nncognizable by others. These, [the non-adepts], being unable to learn it, strove by main force, therefore, to act it out in practice. They endured [the hardships of their search] as those who ford streams in the winter. Cautious were they, as those who dread [the ridicule of] their neighbours ; reverent were they, as those who entertain a visitor ; expansive were they, as ioe on the point of melting ; simple and unpolished were they, as unhewn wood ; vacant were they, as a ravine ; undiscerning were they, as turbid water. Who is able to make turbid water grow gradually clear by reducing it to quiescence ? Who is able to impart [unending] life to that which is at rest by setting it in perpetual motion ? Those who preserve this . Tag desire no fulness ; wherefore, having no fulness, they are able to guard it in their hearts for ever and it never requires to be renewed. XVI. ^- m -EE ^ '^ ^ m, m ^ -^ ^ ^ J g ^ f^ H m g g * I i ^ 7^ 71, -^ *n ^ H® *H ^ m ^ # 7!f 7!r ^ ^n ^ 11 S ^ g y>>3 When the extreme of emptiness is reached [as by Heaven], and quiescence rigidly preserved [as by Earth], then all things' are simultaneously produced; and by this [example] I observe their revolutions. All things, after flourishing like the herb yun, return each to what it sprang from. Returning to this source is called quiescence,. THE PRINCIPLE OF NA TUBE AND ITS A TTRIB UTES. 1 1 and this implies a reversion to the original ordinance [of Heaven]. Beversion to the original ordinance [of Heaven] is called the basis or pivot [^^^] of Tao. Knowledge of this may be called enlightenment, while ignorance of it leads to a reckless working-oat of one's own rnin. He who knows it, bears with others. Bearing with others, he is jnst j being jnst, he is fit to be a king ; being a king, he is the associate of Heaven [whose decree he holds and whose ordinances he carries out]. Heaven is [the offspring of] Tao ; and Tag snrvives the death of him who is the embodiment of it, living on unharmed for ever. XVII. Those of preeminent wisdom and parity knew [this Tag] intuitively from their birth, and so possessed it. Those of the second rank — the men of virtue — approached it nearly, and eulogised it. Those of the third rank — who were still above the commonalty — stood in awe of it. Those of the lowest rank held it in light esteem. Their belief in it was superficial, or imperfect ; while there were even some who did not believe in it at all. [The first] spoke only with forethought and calculation, as though honouring their words. When their [public] labours were achieved, and affairs progressed unimpeded, the people all said, "This is our natural and spontaneous condition." XVIII. i% ^ m n -^ m m M iS: When the Great Tag [of the Five Rulers and the Three Dynasties] fell into disuse, Benevolence and Rectitude appeared. * * This refers to the rise of ethical science tinder the Sages— a substitute for the silent guidance of Tad, under which the golden age of China had been passed. Men of wisdom and kindness came forth, and then hypocrisy began to spread [good men were counterfeited by the base]. Discord arose 12 THE PRINCIPLE OF NATURE AND ITS ATTRIBUTES. in families, and this manifested [by contrast] the virtues of filial piety and compassion. The State was thrown into anarchy, and this led to the appearance of faithful Ministers. XIX. i§^ mi jH: ^ m ^ m s m ^ ^ — m ^ m n m ^ ^ A- m ^ M m ^ M M m ^ a ^ m ^ ^ ^ ^ When Sages are rejected as rulers, and the services of the wise are ■discarded, the people's wealth will increase a hundredfold ; [for their hearts will all be set on covetonsness]. When benevolence and rectitude [in government] are abjured, [such will be the height of disorder that] the people will revert to their natural qualities of filial piety and com- passion [by sheer force of reaction]. When ingenuities of luxury and eagerness for gain are renounced, there will be no more robbers-^[for there will be no accumulations of wealth to be worth stealing]. These three propositions show that mere externals are insufficient for good government, and therefore each man should be ordered to confine himself to performing his own special work in life. *»• It is evident, from the forced interpretation of the above sentences, that the Commentator has expended all his ingenuity in an attempt to clear Lao Tsze from the imputation of reviling the Sages and repudiating ethical morality. How far he has succeeded, those who are familiar with the Confucianist expositors are able to judge for themselves. XX. f. M ^ ^ m m m m ^ m m m m ^ ^. 'A ^ ^ :^ m % ^ m 4 t^ ^ ^ m m ^ ^ ± "^ n M ^j> f M •/© f m ff ^n *n * A i 1 n ^ ^ z ^ ^ m aW z^. THE PRINCIPLE OF NATURE AND ITS ATTRIBUTES. 13 By looking always on the reality of tilings, and preserving the simple truth, [the people] will become less selfish and have fewer desires ; and by pursuing their researches [into the Doctrine] to the utmost limit, they may avoid sorrow. How small is the distance dividing a prompt affirmative from a sycophantic acquiescence ; [yet] how great is that between virtue and mmorality ! I cannot but fear that which is feared by others. [Tbeir scholarship], how neglected is it ! It is still night with them. The world is joyful and men-y as on a day of sacrifice, or as those who mount a belvedere in spring-time. I alone prefer solitude and quiet, and seek not to pry into futurity. I am like an infant ere it has grown to be a child ; listlessly I roam hither and thither, as though I had no home to go to. The multitude have abundance and to spare ; I alone am like one who has relinquished everything. Have I, therefore, the heart of a fool ? Confused and dim, while the vulgar are [apparently] enlightened ; I alone am in the dark. Tossed to and fro, like the sea ; roving without cessation. The multitude have whereupon to employ their energies ; I alone am doltish as a clown. [But] I alone differ from all others in that I reverence my Nursing Mother. XXI. ;s ^ :f i ® ^ w m m Pi :^ ?i: The appearance of Virtue in its fullest exuberance is no more than the result of compliance with tlie Tag. Tag, considered as an entity, is obscure and vague. Vague and obscure ! yet within it there is Form, Obscure and vaf ue ! yet within it there is' Substance. Vacuous and unfathomable ! yet within it there is Quintessential Energy— and this is supremely real. Within it, too, thei-e is Trustworthiness ; from ancient down to modern times its name has never been lost ; by it I can include in the ran^e of my observation the whole of animate nature. How am I cognisant of the acquiescence of animate nature [in Tag] ?— By Ta(j itself. 14 THE PRIXCIPLE OF NATURE AND ITS ATTRIBUTES. XXII. © f i ^ ^ ^ :§: ^ A # g ffl ^ ^ ^ ^ ^ yf ^ n ■§ n ^ [In cultivating Tao] there are first the sprouts ; then perfection. First, there is perversion ; then rectification. First there is hollowness [receptivity] ; then plenitude. First there is destruction [of the old] ; then renovation. First there is humility ; then acquisition. Self- sufficiency is followed by suspicion [on the part of others]. Therefore the Sage preserves unity [in his heart] and becomes a pattern to the whole world. He does not say himself that he can see, and therefore he is perspicacious. He does not say himself that he is right, and therefore he is manifested to all. He does not praise himself, and therefore his merit is recognised. He is not self-conceited, and therefore- he increases [in knowledge]. And as he never strives with anybody, so the world does not strive with him. Can that saying of the olden times — " First the sprouts, then perfection " — be called meaningless ? The attainment of genuine perfec- tion implies a reversion [to the original nature of man]. XXIII. r- ^ m m m ^ '1^ m ^ m ^ '^ m m -^^ m m ^ ^ m ^ m -^ iK^ m n :k m m. ^ i% K- m ^- m n z n m m w: ^ m Wk- m ^ z. u t^ ^ m k t% u m m z n t^.m. m ^ ^ '^ m% ^ Eeticence in speech leads to spontaneity. A boisterous wind does not continue after dawn ; a deluge of rain does not outlast the day. Who is it that produces these two phenomena ? — Heaven and Earth. Seeing, then, that the forces of nature cannot last for ever, how much less can man ? THE PRINCIPLE OF NATURE AND ITS ATTRIBUTES. 15 Wherefore among those who order their affairs in accordance wifcli Tag, those who understand the doctrine are identified with Tao ; those who are possessed of virtue are identified with the Virtue [or attributes — of Tao] ; while those who lose both are identified with their loss — [so that they do not recognise it as being loss]. Those who become thus identified with Tag are also received joyfully '.by those who already possess the Tag. Those who become identified with its Virtue are also received joyfully by those who already possess -the Virtue. The loss sustained by those who are identified with the loss •of both is also rejoiced in by those who are already in the same case. Where there is insufficiency of faith on the part of one, there will result an entire absence of faith on the part of others. XXIV. ^- ^ m m m ^ ^ ^ m It, m :t t; H ^ Jd ^ M ^T ^ m ^ ^^ ^ @ g i" i iz: A man who raises himself on tiptoe cannot remain firm. A man iwith crooked legs cannot walk [far]. He who says himself that he can see is not enlightened. He who says himself that he is right is not manifested to others. He who praises himself has no merit. He who is self-conceited will not increase [in knowledge]. Such men may be said to search after Tag that they may gorge ;themselves in feeding, and act the parasite ; moreover, they are universal- ly detested. Therefore those who are possessed of Tag do not act thus. XXV. ^ ^ ;^ ;^-0 :^ ^ T =fT ^ ^M m m i^ m. m. M ^- -^ ± ^ "^ % ^i. ± m n ^ 'n m f% 16 THE PRINCIPLE OF NA TURE AND ITS A TTRIB UTES. There was Something formed from chaos, which came into being before Heaven and Earth. Silent and boundless it stands alone, and never changes. It pervades every place, and incurs no danger [of being impaired]. It may be called the Mother of the Universe. I know not its name ; bat its designation is Tag. If forced to call it something, I will call it great. Being great, it moves ever onward ; and thus I say that it is remote. Being remote, I say that it returns. Therefore Tag is great ; Heaven is great ; Earth is great ; and the King also is great. In the Universe there are four things that are great, and the King is one of them. Man regulates himself by the Earth j Earth regalates itself by Heaven ; Heaven regulates itself by Tag ; and Tag regulates itself by its own inherent natare — or, spontaneously. XXVI. m Ml] fi ^ ^ M ^ m m ^ m m. ^^^MMm^t^n \^ n n The weighty is the source of the light ; stillness dominates dis- quietude. Wherefore, while the Sage pi-oceeds the whole day [according to Tag], he never departs from either calmness or gravity. Although there may be spectacles of worldly glory [to attract him] he sits quietly alone, far above the common crowd. How is that a Prince of Ten Thousand Studs of Horses can regard his own person as of less importance than his regal dignity ? This lightness [on the part of the Prince] loses him his Ministers, while restlessness [on the part of the Ministers] loses them their Prince. *^* The phrase ^g might well be reiulered " is the ruin of their Prince ;" but this is not sanctioned by Lii Tsfl, who interprets it as meaning that such Ministers will be dismissed. XXVII. f i g A A a 15c #: Pi pg # jg # S i i ^ S t 4 f " ^^ "S ^ ^o H -P. -o" X m M ^ m m ^ THE PRINCIPLE OF NATURE AND ITS ATTRIBUTES. 17 The conduct of the virtuous leaves neither trace nor clue. The words of the virtuous afford no ground for fault-finding. The projects of the virtuous require no intrigue. When the virtuous are obstructed [in their policy] , though there be no bolt to the door which shuts them in, it yet cannot be opened. When the virtuous enter into relations with others, though they be not bound by the ties of contract, they yet may not release themselves [from their obligations]. Thus the Sage ever uses his goodness in saving others ; and there- fore there are none who are abandoned. He ever uses his goodness in saving the inanimate creation ; and therefore there are none of these who are abandoned. This is called being doubly enlightened. Wherefore the virtuous man 'is the teacher, or patron, of the bad man, while the bad man is employed as material, on which to work, by the virtuous man. If the bad man does not reverence the other as his teacher, nor the good man love the former as his material ; then, in spite of any wisdom either may possess, they are both greatly blinded. This doctrine is both important and sublime. XXVIII. M m ^Y ^ m n 1^ ^ m % "^ m m n m. ^ m ^ n m ^ m ^ m 7j 1^ ^ n ^ % '^ M He who, conscious of manly strength, guards a womanly weakness, becomes the channel of the whole Empire [to which all minor streams converge] . Being thus the channel of the whole Empire, the cardinal virtues [tj^l^^^] will never depart from him, and he will revert to a, condition of childlike innocence. He who, conscious of light, keeps in obscurity, will become a model for the whole Empire. Being a model for the whole Empire, the cardinal virtues will never fail him, and he will revert to the Unconditioned. He who, conscious of his glory, guards humility, will become the valley of the whole Empire. Being the valley of the Empire, he will revert to his original simplicity. When this simplicity is distributed, q.d., brought into play, the man becomes a thing of utility [to the State]. 18 THE PRINCIPLE OP NATURE AND ITS ATTRIBUTES. %* That is, an implement. Compare the expression ^||. a man of talen^ an able officer. The Commentator refers us to the Lun Yii, Book V, chap. 3, q.v. The Sage employs men of ttis simplicity, and advances them to high rank ; therefore his administration is on a grand scale, and never comes to an end. XXIX. When a man desires to obtain the Empire, and govern it [by acting •on this principle of simplicity], I see that he does so in spite of himself. The insignia of royalty may not be used by sach. *»* The sacred vessels, or tripods, of the Empire were those made after the semblance of the constellation ^^i>y the Yellow Emperor. See K'ang Hai, under -the character £6. The idea of the Commentator, which is exceedingly difficult to catch, is that the man who embraces the simplicity of Tao, referred to in the pre- vious chapter, should, to be consistent, have nothing to do with the pomp and trappings of Imperial state. It is true that the rendering of ^ by "used "is a liberty, and the idea apparently is that in the reign of such an Emperor as Lao Tsze is supposing such things should not even be made. Those who make them will break them ; those vpho clutch at them •will lose them. For among the things of the world there are those who lead and those who follow ; there are ejaculations of grief and ejaculations •of gladness ; there are those who are strong and those who are weak ; there are those who sustain loads and those who are good for nothing. For this reason the Sage puts away excess, display, and pride. XXX. ^ 5M M ^ 5S ^ ^ ^J ^ ^ THE PRINCIPLE OF NA TUBE ADN ITS A TTRIBUTES. 19 Those who use Tag in assisting their Sovereign do not employ •soldiers to force the Empire. The methods of government they adopt are sach as have a tendency to react upon themselves. Where garrisons are quartered, briars and thorns spring up — q^.d., the land is deserted by the people. Disastrous years inevitably follow in the wake of great : armies. Wise rulers act with decision, and nothing more. They do not venture to use overbearing measures. They are decided without self- conceit, or boasting, or pride. They are decided in spite of themselves, and without presuming on brute force. After a man has arrived at the prime of his strength, he begins to age. This is attributable to his not possessing TaO. Those who do not ^possess Tag die before their time. XXXI. ^ ^ % ^ m ^ ^ =^ Mi )k ^ 'i^. m m ^ ^- ^ n :^ ^ ^ m The finest weapons of war are implements of disaster. All creatures 'hate them ; therefore those who are possessed of Tag make no use of ithem. The ideal man, in his own house, regards the left hand as the more honourable. Those who use weapons of war, give honour to the right — [as being that in which arms are brandished]. Weapons are implements of disaster ; they are not the implements employed by the ideal man. If he ever uses them, he does so because he cannot help it. He regards tranquillity and passionlessness as supreme. Victory in war is not a beautiful thing. Those who see beauty in it are such as take delight in killing men. It is impossible for those who take delight in killing others to obtain the suffrages of the Empire. In matters of joyful import, the left-hand is the more highly •esteemed ; in matters of disaster, the right-hand. The general second 20 THE PRINCIPLE OF NATURE AND ITS ATTRIBUTES. in command occupies the left-hand position [in the war-chariot] ; it is- the general-in-chief who is stationed on the right. The meaning of this- is that the latter is placed similarly to a chief mourner at a funeral — q^.d., in an inauspicious position. Having been instrumental in killing multitudes of people, he should weep bitterly with pity and compassion. Having gained a victory in battle, he thus still occupies the position of [chief] mourner at a funeral. XXXII. z. ^ u m ^ ^ n i%n ^ ^h m. ^ ^ M z u n tl K- ^ K T m zm^^^m-^^2.^ Tao remains ever nameless. However insignificant may be the- simplicity [of those who cultivate it] the Empire does not presume to claim their services [as Ministers]. *»* The Commentator points out that even the friendship of those eminent for- Tao has often been sought in vain by Princes ; how much more difl&oult, then, is it to secure their help in subordinate positions ! If Princes and Monarchs could but preserve this simplicity, every creature in the world would submit itself to them ; Heaven and Earth would be in mutual accord, and shower down sweet dew ; the people would need no laws, but live in harmony of themselves. It was in the beginning that a name was fabricated [for Tao]. This name once existing, Heaven, also, may be known ; and such knowledge ensures the indestructibility [of the doctrine]. The presence of Tao in the world may be compared to streams [which ever flow], and mountain-gorges [which are indestructible], in- their union with rivers and seas [which are unfathomable]. XXXIII. w M g ^ 5M § i A ^n A THE PRINCIPLE OF NATURE AND ITS ATTRIBUTES. 21- They who know others are shrewd ; self-knowers are enlightened. Those who overcome others have bodily strength ; self- vanquishers have determination. Those who know when they have enough are rich. Those who act with determination or perseverance have strength of will.^ Those who lose not what they have learnt — the Tao — retain it always. Those who, up till death, are not lost [to Tag], enjoy posthumous activity. *»* The text is simply ^. It means that their works and doctrines live after them, as Confucius may be said to be still alive in China. The idea appears identical with tliat of the Positivists. XXXIV ^ ^ :^ ^ /> ^' m ^ M :fe ;^ i^ n ^ n n ^. ^ ^>' ^ -^ m m. K ^ m ^ n m. m "[^ % The Great Tao is all-pervasive ; it may be seen on the right and on the left. All things depend upon it, and are produced ; it denies itself to none. It achieves its works of merit, but has no name or reputation [among men]. With tenderness it nourishes all things, yet claims no lordship over them. It is ever passionless, and may be named among the smallest things. *»* In this sentence I have found it almost impossible to embody the explanation given by the Commentary. It runs thus :->J>^^^^— 4Jii^fiM|iE; All things submit to it, yet it claims no lordship over them ; it may be called great. Thus the Sage to the end of his life never exalts himself ; and thus he is able to achieve great things. XXXV. ^>^ ^ % m ^ z 'A % -^^ 1^ m ■v^nmz^&x^mm%-^ 22 THE PRINCIPLE OF NA TUBE AND ITS A TTRIBUTES. If the Great Simnlaokrnm — q.d., the image or 'idea' of Tao — be obtained, the Empire will be for ever free from harm. There will be tranqnillity, peace, and nniversal joy, [the attraction of which], acting as a bait, will detain the passing traveller. The utterance of Tao is insipid ; it has no flavour. If looked at, it appears not worth seeing ; if listened to, it appears not worth hearing ; but if used, it is found inexhaustible in resources. XXXVI. A ^ J^ 3M 0J ^ ^ ^ ;2: ^ HI JHF ^- m n m -z m m M :^ m Wi ^ M m m m m m :t M w: 'j^ When one feels a desire to concentrate it [in one's own heart], it is imperatively necessary to display it openly. When one feels a desire to caltivate it in its pliant phase, it is imperatively necessary to fortify and strengthen [one's own powers]. When one feels a desire to abandon or neglect it, it is imperatively necessary to stir up one's mind afresh [in its pursuit]. If any one feels a desire to obtain it, it is imperatively necessary that it should be imparted to him. By this means, the hidden phases [of Tao] will become clear. The weak and pliable overcomes the strong and hard. A fish cannot leave the depths. The treasures of a State should not be employed to influence the people. *,* Commentator : The ^S| are the valuable and handsome ornaments or . j^els, wWch if Princes use to;j^X. then, in the words of Mencius, JbTlcfJEfJ XXXVII. THE PRINCIPLE OF NA TUBE AND ITS A TTEIB UTES. 23 ^ Tao is ever inactive ; yet there is nothing it does not do. If feudal Princes and Sovereigns can bat preserve it, all creatures will reform themselves. Bat if, once reformed, desires shonld again arise, I would restrain them by the exercise of the Simplicity which is without a name. This nameless Simplicity will prevent the rise of desires ; an absence of desire will produce quiescence ; and then the- Empire will become settled of its own accord. XXXVIII. m )B. z m ^ikm ^- z ±. % ^ al m % m z m '^ m m t. u ^^ m ^ K- ^. m m -k m \^ z 1^ )^ m 'i^ m z u. m m ^ n m m ^. ^ ^m^'^m.^^'ijhmuzi.-^ ^um%\iznnmm^m ^i^mm-^mzL^^. -^ Virtue, in those of supreme authority, does not itself claim to be virtue ; and that is why [virtuous rulers] are possessed of [true] virtue. Virtue, in those of lower rank, does not recognise its own loss as such ; and that is why unvirtuous [Ministers and people] have no [true] virtue. The virtue of those in supreme authority is inactive, and does not nse action [in government]. The virtue of those of lower rank is active, and employs active measures. [Although] the benevolence of those in supreme authority is active, it yet does not depend on action [for making itself felt]. The rectitude of those in supreme authority is active, and finds vent in active measures. The ceremonial observances of those in supreme authority are active, and there is not a single man who does not respond to them. Under these circumstances all will bare the arm and submit to the guidance [of their rulers]. - 24 THE PRINCIPLE OF NA TUSE AND INS A TTSIBUTES. Therefore, when the Tao has attained its fall development, it results in Virtue ; when Virtue has attained its full development, it results in '. Benevolence ; when Benevolence has attained its full development, it results in Rectitude ; when Rectitude has attained its fall development, •it results in Ceremonial observances. *^* It is necessary to give my authority, in a special manner, for this translation. It is found, of course, in the Commentary :— ^^^^^^^^ffe'l^l^^g^ji^lqf ® JE-fij- There is no getting over so plain a direction as this. When ceremonial observances are nothing but an attenuation of uprightness and sincerity, they become the head and front of disorder. *»* That is, when they are dissociated from virtue, benevolence, and rectitude, and degenerate into empty formalism.. Those who are in advance of others in knowledge constitute the outward glory of Tag ; and, from such, comes the beginning of folly — [because those who succeed them are dazzled by the display and take no account of the reality within]. Thus it is that great men take their stand on what is solid, and not on what is flimsy ; on what is true, and not on what is showy. For this reason they discard the one and adopt the other. XXXIX. 2fa =Hi i: m Jth S 1^ ^ m ^^ ^ # - # „ -^ ^. u \>j, u ^ ^ m m ^ ^ u n w^ -^ "^ :^ \:xn mm ~^ n n -% J| 51 II ?^ * #; ^ i& SE # ^mmn wx m ^ m'^-^n n. The things which of old obtained the Unity are, Heaven, which by it [the pure yangl became clear. Earth, which by it [the pure yhi] became motionless. ■ The gods, which by it became divinely intelligent. THE PRINCIPLE OP NA TURE AND ITS A TTRIBUTES. 25 The valleys, which by it became fall. All creatares, which by it are prodaced. Princes and Kings, which by it rule uprightly. \* The Commentator says that the — is the offspring of Ta.o, and the pro- ■genitor of the Cosmos— ^;2^^5S^;5^^. Compare chap. XLI. To carry out this doctrine to the proof : — Heaven, if deprived of its source of clearness, would be in danger of disruption ; Earth, if deprived •of its source of motionlessness, would be in danger of upsetting ; the gods, if deprived of their source of divine intelligence, would be in danger •of being abandoned by their worshippers ; valleys, if deprived of their source of replenishment, would be in danger of drying up ; creatures, if deprived of their source of production, or life, would be in danger of annihilation ; and Princes and Kings, if deprived of their source of liononr and dignity, would be in danger of being overthrown. Therefore, the ruling classes regard the commonalty as the founda- tion [of their power] and those in high position necessarily regard the proletariat as that upon which they rest. Hence Princes and Kings style themselves orphans, solitary ones, unworthy ones ; is not this an acknowledgment that the commonalty is their support, ov point d'apptd? Is it not so ? To come, then, to the point : when patricians and plebeians are both without [conflicting] private desires, the only differ- ence between the two is that the former resemble polished gems, while the latter are like unhewn stones. *»* The meaning of this is that the ruling classes bear the same relation to the proletariat that jade bears to common stone. Both are the same material at bottom ; the only' difference is external. The two classes are described, by metonomy, as -those who keep many carriages and those who keep none. XL. n ^ ^ ^ M ^ z ^ m m K Resistance is the motion of Tag — [or. Motion implies a withstanding ■of Tag, the essence of which is repose]. Pliancy is Tag put into practice. All things in the world owe their life to its [Tag's] existence, and this existence sprang from non-existence [the ~^^^ from the ^^'j^]- 26 THE PRINCIPLE OF NA TUBE AND ITS A TTRIBUTES. XLI. mm ^ m: m m m ^ ^ ±±± n ^^ i^ :k n % ^M. m. n -^ ^ ^ ^ M m m m ± ^n ^ ^ z When scholars of the first grade hear of Tag, they sedaloasly practise it. When second-rate scholars hear of it, they now observe, now lose it.. When scholars of the lowest sort hear of it, they greatly deride it. If it did not provol^e derision [on the part of such], it would not be worth the name of Tad. Wherefore, as the ancient apophthegms express it, — Those who are illnminated quoad Tag are as though in darkness — [for its depths are unfathomable]. Those who enter Tag are as though they receded [from caution and hesitation]. Those who regard the Tag as heterodox appear as though belonging to the same class [as its true adherents]. *,* These three descriptions apply respectively to the three classes of scholars above enumerated. The last are said to appropriate the outward chai-acteristics of the best scholars, passing themselves off as belonging to the same class. The highest virtue resembles a ravine — [in profundity]. Great virtue resembles ignominy [in that it is not the highest]. Widespread virtue is as though insufficient. Established virtue appears like meanness [in the eyes of foolish men]. The purest [human] character, as though liable to excess. The Great Square has no corners. *»* This is the Tag, whose extent is limitless, but which has no form. See K'ang Hsl, character ^. The Great Vessel takes long to complete. The Great Sound is but seldom heard. The Great Simulachrum has no form. THE PRINCIPLE OF NATURE AND ITS ATTRIBUTES. 27 Tao is imperceptible and nameless ; and it is only Tao that excels in imparting itself [to men] and enabling them to achieve merit. XLII. ^ ^^^ pjf ^ m ^ m m m m u r- Iff m ^ m m m m % ' n $x A^ w: m m ^ $x ^ z z ^ ^ ^ ^ £ tii ;i M m - Tag produced the First — [Heaven]. The First prodaced the Second — [Earth]. These Two prodaced the Third. %• The Third, which was produced by the Heavenly and Earthly Afflati, con- sisted of the Six Kna — cliSn, k'an, Mil, lisiln, U, and tui, three of which are Yang and three Yin. See Confueins's Commentary on the Yi Chinrj, Book IV, chap. II. The Third produced all things, and these turn their back upon the Xin and embrace the Yang. The intermingling of these two Afflati results in harmony. What men most hate is to be orphaned, widowed, and unvsorthy; and yet Princes and Dakes so style themselves. Wherefore, when things are diminished, they increase ; and when they are increased, they diminish. What men teach me, that I teach them again. Violent and over- bearing men never die a natural death. It is my object to instruct men as a father [nourishes his children]. XLIII. ^ z z ^ n m ^. -^ -R '^ m ^ n ^ 'M z z ^ ^. ^ n u X ^ rttil T ^ Z The weakest things in the world subjugate the strongest. There are no men who persevere uninterruptedly [in the culture of Tao]. I know from this that in inaction there is advantage. There are few in the world who attain to teaching without words, or to the advant- age that results from ipaction. 28 THE PBINCIPLE OF NA TUBE AND ITS- A TTRIB UTES. *»* The expression Jh|.^ is, literally, without a hiatus, without a gap. is elliptical for [^^, iutervalj bceak^ or intermission. XLIV. ^ T^ m t: ^ ^ t: -m m. % a ± ja ^ :^ ^ # # ft ft ^ ^ 1? ft ® # ^ it Which is the more important — one's repatation or one's body ? Which is the more valaable-^one's body or one's goods ? Which is the greater evil — getting or losing .? Inordinate love cannot but resnlt in the ntter abandonment of its object [though eventoal disgust] ; and overhoarding cannot but resnlt in heavy loss. He who knows when he has enough does not lay himself open to shame. He who knows when to stop, will not incur danger. These two •contain the elements of endurance. XLV. -^ m m m m m ^^ m ^^ m The perfection of the great [Tao] is as though incomplete ; its uses ure inexhaustible. The fullness of the great [Tao] is as though evaporating ; its responsiveness [to requirements] is limitless. The straightness of the great [Tao] is as though crooked. The skilfulness of the great [Tag] has the appearance of stupidity. The eloquence of the great [Tao] is as though defective of speech. %* The perfection, fullness, straightness, etc., of Tag as exemplified in the characters of men ; these virtues are hidden, and therefore unrecognised by others. Restlessness overcomes cold; quiescence overcomes heat. Purity and repose will make the whole world upright. THE PRINCIPLE OF NATURE AND ITS ATTRIBUTES. 29 XL VI ^ n M r^ m ± W: m m Ml ^ ^ ^ Jt J£ :^ pT ^ *1 T il ^ & ^ '^ ^ -^ w: M ^ ^ u m When the world is under the influence of Tao, [^q.d., at peace], swift (horses are discarded as so much ordure. When the world is without Tao, Iq.d,, in a state of war or anarchy], war-horses are born even in remote wilds ; [they are bred everywhere]. Tliere is no sin greater than that of permitting desire. There is no calamity greater than discontent. There is no fault greater than the desire of gain. Wherefore the sufficiency of those who are contented is an enduring sufficiency. XL VII. [There are those who] understand all about the Empire without going out of doors. [There are those who] see the course of Heaven without peeping through the lattice. The farther one goes [in pursuit of Tad] the less one knows of it. Thus the Sage has knowledge without going in quest ; he can identify things without seeing them ; and he achieves results without working. XLVIII. ^ r^ Ik '^ n n -^^ X B B In pursuing the study [of Tao] there will be daily increase ; in acting out the Tag [when learnt] there will be daily diminution. *»* This marks the characteristics of the two stages. In the first the man .appears to make rapid progress in learning and philosophy, and so cuts a figure before the world ; in the second, he becomes simple, humble, self-eflaoing, and thus may be said to diminish. 30 THE PEINCIPLE OF NATURE AND ITS ATTRIBUTES. When this diminntion is still further diminished, he will arrive at a state of inaction, or quiescence. There is nothing that cannot be done by inaction. [The Sage], ever employs inaction in administering the Empire. As for those who- put themselyes to trouble in the matter, they are inadequate to the task of government. XLIX. "^ tc ^w m ^ m -^^ m ^^ ^ ^ ^k -^ vt^ '3 3. s ^' "^ :^' ^ z :^ ^^^ % m ^ ^ m :^ n '^ @ ■§• ^ A ^ m ^ ^ £^ >J^ m .^ ji ^ m z m m m ):^ The Sage's heart is not immutable ; he regards the people's heart as his own. The virtuous I encourage, or approve ; the unvirtuous I would incite to virtue. The virtue [of the Sage] makes others virtuous. The trustworthy I trust ; the untrustworthy I would make trust- worthy. The virtue [of the Sage] engenders trust. When the Sage occupies the throne of the Empire, he is anxiously bent on making it all of one mind. The people all fix their ears and eyes on him ; and the Sage treats them as his children. 9. m -^ m fx W- ^ ^ -^ X m 30 ^ ^ ^ m ^ it ^ t^ Men, in being born, emerge ; in dying, they enter. *»* Commentator :—" The birth of man resembles the emergence of an insect from its grub-stage, or larva ; when he comes to die, his 'M returns to Heaven and his ^_^ to Earth, while his corpse enters the soil." THE PRINCIPLE OF NATURE AND ITS ATTRIBUTES. 3>I There are thirteen organs of life — [the fonr limbs and nine open- ings]. There are thirteen causes of death — [the departare of the three sonls, the seven spirits, the vital force, the Yin and the Yang]. There are thirteen seats of death in the active life of men — [the .eight extremities of the compass and the five elements]. *»* This means that death may be met with in all places, and occur from all .causes — water, fire, etc. And vfhy is it thus ? It is that the succession of births is a sub- stantial [property of Tag]. Now I have heard it said that a man who understands how to protect This life will never meet with rhinoceros or tiger while travelling by land ; if. he enters the army, he will not shrink from the weapons [of the enemy]. *,.* The Commentator refers us to Mencius, Kuncj Sun Cli'ou, Bk. II, Part I, chap. 2, sec. 7. Thus the rhinoceros has nothing for his horn to attack, the tiger has nothing on which to stretch his claws, the soldier has no use for his blade. How is this to be accounted for ? It is that the naan keeps out -of the reach of death. *^* He never meets wild animals because he avoids their track ; he is not slain in battle because he is brave, and does not fear the euemy. LI. ^ ^m ^ z ^ ^ -R M '& ^ m m M vin m z ^ -% m m z ^ mr-zm^^m^mz r^ ^ m z m z z -^^ ^ m mnz'^^^w^mz^ ^mmzzmmm.^z m r- z m m ^ z M u m What Tag prodnces, its Energy nourishes. The things [so produced and nourished] have form, which is determined by the nature of their surroundings ; so that there is nothing in the whole world that does not reflect honour upon Tag and reverence upon its Energy. The honour thus paid to the one, and the reverence paid to the ■other, is the result of no command ; it is the ordinary and nataral coil- •dition of things. Therefore what Tag prodnces, Energy nourishes. 32 THE PRINCIPLE OF NATURE AND ITS ATTRIBUTES. Everything is nurtured as it grows ; is brought to maturity when com- plete ; is protected while being fed. _ . [Tad] produces without claiming merit; it works without presuming ;. it causes increase without destroying. This is called Sublime Virtue. LII. ^ j^ li 4.*/^ pg ^ ^ ^ ~F T ^ ^ 5M /> J i D i S ? S In the beginning of the world there was that which became the world's' Mother. If one knows the Mother, he will likewise recognise the offspring ; and to the end of his days he will incor no danger. If one represses his lustful inclinations and closes his door, he will be in quietude all his life : but if he gives rein to voluptuousness and indulges his desires, there will never be any salvation for him. *,* The character ^ tui here refers to the 58th Diagram of the Yi Cldng, and must be translated, accordingly, as the ijf ]^. He who can perceive things that are minute is called clear-sighted. He who husbands his weakness is called resolute, or strongminded. He who uses the light that is in him will revert to his native perspicacity. Not exposing the body to disaster implies the practice of ethical morality. *«* That is to say, if a man is always free from harm, you may be sure he does nothing to outrage propriety and virtue, seeing that immorality is actually harmful to the body. LIII. m. m M M M. m n m. m ^ ^ " ^ n m m, ^ % ^ M n m. w ^ ^ m ^ ^. ^ -x m. M R, THE PRINCIPLE OF IfAriTEE AND ITS ATTRIBUTES. '33 Given that I am possessed of all-embracing knowledge, I act in accordance with the great Tag. Only, there is danger in conferring £fchis privilege] on others ; for the great Tao is ifar removed, and -the common people are addicted to walking in 'cross -roads. When the Imperial Court is devoid [of virtndus ministers], the fields will he entirely neglected, -and the gra;naries entirely empty. To dress in -rich embroideries, to carry a sharp sword, to be wasteful in-food and drink, and to have a Superaburidstaice of wealth and goods j thfe is to be what may be called a robber-chief ; this is nt)t Tao, indeed 1 LIV. -V m m ^ -^ m m m m m m z ^ u u m 7j 7j 7j 7b r^ m ^ T m m Jb ^ -^ ^"^ ' jEe. The man who knows how to establish [virtue] never fears its being^ uprooted. The man who knows how to maintain [virtue] never fears its escaping him. The sons and grandsons of such never rest in offering- sacrifices to them. The virtue of him who cultivates Tag in his own person is genuine. The virtue of him who cultivates it in his own home is superabundant — [in that he has charity to spare for others]. The virtue of him who cultivates it in his village is enduring. The virtue of him who cultivates it in his State is exuberant. The virtue of him who cultivates it in the Empire is universal. Wherefore I judge the persons of others by my own person ; the families of othfers by my own family ; the villages of others by my own village; the States of others by my own State; the Empire [of the ancient kings] by the Empire I rule to-day. How do I know the acquiescence of the world [in the cultivation of Tao] ?— By this method. 34 TBE PRINCIPLE OF NATURE AND ITS ATTRIBUTES. LV. z B ^ m r- ^ ^t ^ m ^ z ^ 5M ^ I® M ^ M .^ ^ ^ ^ tt P *0 :^ '^ M la Ji ^i :{^ ^ MIJ >l> '^ s Jt ^ # it ^ He who possesses virtue inwardly may be compared to a new-born child. Venomous reptiles will not sting him, savage beasts will not lie in wait for him, birds of prey will not clntch at him ; his bones are supple, his sinews pliable, so that he has a firm grip. Before the principle of sexual connection was known, the [cosmic] embryo was formed ; this was because the germinating essences [of the Yin and Tang] had come together. *,* This rendering differs widely from that of Su Tsz-yu, which is much simpler, and more in continuity with what goes before. His exposition has been adopted by Julien : — " He [the ungrown boy] knows nothing yet of the union of the sexes, but nevertheless certain parts of his body experience a virile orgasm. That comes from the perfection of the semen." The view of Lti Tsu is however borne out by several passages in the Yi Ching. The character Jj^ is explained as synonymous with B6. Julien translates it mrj^io. ; " si pueri recens nati virilia, absque cupiditate surgunt rf^J' ^^ ^ seminis redundautia, non cordis ardore oriri patet." Lti Tsu sees a more philosophical meaning in the passage than this. To cry all day, and yet not become hoarse ; this comes from the completion of the harmony. *»* Here, again, a certain want of continuity is apparent. The meaning is that all the bodily powers are well balanced, and therefore in mutual accord. The knowledge of this harmony may be called the basis or pivot [of virtue] ; and knowledge of this basis is called enlightenment. When [Tao] is augmented, it will produce daily omens of good. When the heart dominates the vital energy, or breath, the man becomes daily stronger. When things, having become strong, straightway begin to age, this implies a divergence from Tad ; those who are not in accord with Tad die early. THE PRINCIPLE OF NATURE AND ITS ATTRIBUTES. 35 LVI. "F # # oT pT ^ ^ Jl ^ n ^a ^ 'A M m n n '^ '^ M: m m m ^ m M M m n n m ^ ^ ^ m wc ^^ m m m m ± ^ ^ 1^ n n r^ r^ yff m M m m m m m Those who know [the Tao] don't speak; those who speak do not know it. To repress voluptuous desires, to close one's door, to chasten asperity, to unravel confusion, to moderate one's [internal] radiance, to identify oneself with the lowly ; this may be called being in conformity with the Sublime. Wherefore, others cannot be familiar with such, nor yet keep at a distance from them ; cannot reap advantage from them, nor yet incur harm ; cannot confer honour upon them, nor yet degrade them ; and thus their honour comes from the whole world. LYII. ^ m ih X M ^ m e ^ * v^ ^ Si m n ^ m m m i^t ^ m [The cultivator of Tag] uses uprightness in governing his State, ■exceptional sagacity in war, and inaction in obtaining the Empire. How do I know that such is the case ? By this : — When there are many prohibitions in the Empire, the people become the more impoverish- ed. When the people accumulate excess of wealth and goods, both State and family become gradually demoralised. When men are overskilfnl, the use of fantastical things gradually arises. When instruments of punishment gradually come into play, robbers increase in number. Wherefore the Sage says, " I do nothing, and the people reform of their own accord. I love quietude, and the people become spontaneously 36 THE PEmCIPLE OF NATURE ATSTD ITS ATTRIBUTES. upright. I take no measures, and the people enrich themselves. I have' no desires, and the people naturally become simple." LVIII. K- m 1] ^%m IE wi m m m % m m m ^^ m. ^ m m % m, m ^- ^ :t n % "i^ %^ m. m ^ tU 1: ^ ^ # 111 ^ ^ ^ When the policy of administration is [apparently] inert, the people- are liberal-minded and frank. When such policy is based on espionage,, the people are lesentfnl and dissatisfied. Happiness is the correlate of calamity ; calamity is ever hidden under happiness. Who can tell the boundary-line which divides one from the other ? If [the prince] be devoid of rectitude, the rectitude [of his people] will be turned into craft, and their goodness be turned into depravity. When the people are under delusion, the days [of their prince] cannot last long. %* The Commentator says :-@^iiMli@,i'^4. Therefore the Sage is correct in his conduct, and never abandons [his correctness] ; he is incorruptible, and never inflicts injury [by a bad example] ; he is straightforward, and never acts at random ; he- shines [with internal radiance], but dazzles no one. LIX. ^ U '^ ^ M M. m n ^ "^ \h ^tlllliiiii 4ii«iai^iSi pa In governing men and serving Heaven, there is nothing equal to- temperance. It is only by temperance that one may be said to submit THE PRINCIPLE OF N'A TUBE ADN ITS A TTBIB UTES. 37 betimes [to Tao]. Early submission [to Tag] implies a heavy aecamula- tion of virtue. When virtue is thus heavily accumulated there is nothing to which the man is inadequate ; when there is nothing to which a man is inadequate, it is impossible to know the limit of his resources ; and the man whose resources are thus limitless, is fit to possess the State. The possession of the Mother of the State [the principle of Tag] involves its long endurance. It may then be said to have a deep root and a solid stalk. This is the Tag which gives immortality and the power of long observing [the affairs of the world]. LX. ^ K- K- m k m w ^ ± ^^ To govern a great State as one fries a little fish — q^.d., without taking any trouble — is to employ Tag in administering the Empire. The spirits of the departed are not [sacrificed to] as gods ; neither are • the spirits of those who do not belong to a man's own family. *,* Compare Lun Yii, Book III, chap. XXIV -.—^li^MMM^^ta^- The gods of the land do not inflict injury upon the inhabitants ; nor do those which belong to other lands. *,* Compare Lun Yii, Book III, chap. VI :— ||^^Sf <=*"• The Sage, also, inflicts no injury on his subjects ; neither he nor they injure each other, so that the virtue of both unites and converges [in. one direction]. LXI. P)r A /> ffl m MiJ a m J^ fb ^ =g^ ^ 1 ^ ^ ^ /> T If ^b T 38 THE PRINCIPLE OF NATURE AND ITS ATTRIBUTES. A great State is the rendezTOas towards which the whole Empire converges ; it is a Mother among all nations. The maternal or female principle, by means of qaiescence, ever vanqaishes [the inqnietnde of] the male principle. The [prince], by a quiescent policy, makes himself hnmble. It is for this reason that a great State, by bearing itself humbly towards a small State, gains its allegiance ; and a small State, by bearing itself humbly towards a great State^ may obtain possession of it. Thus an inferior [State] can either be taken by this means, or can itself take [a superior one]. When a great State has no desire beyond protecting all its subjects equally, and a small State has no desire but to belong to [the greater one] and to serve its Prince, both will attain to the positions proper to ■each. Those who aspire to greatness must hnmble themselves. LXII. ^ ^ m 1^ Ml m tk z m ?)r A m n n m m m <2: ^ A 1^ z m Tao is the deep reservoir of all things. It is the jewel of the good man, tlie guardian of the bad. Virtuous words are marketable; honourable deeds may be made over to the credit of others. What reason is there for casting a man off on account of his being un virtuous ? Wherefore, though the Emperor be enthroned, and his Ministers appointed, holding their jade badges of office in front of them and riding in a chariot and four : it would be better to remain seated in quiet, and to adopt, or enter into, this Tag. It was this Tag that the ancients reverenced. Why do not [the rulers of to-day] strive daily to acquire it ? The ancients taking the national sins upon themselves, their subjects put away their depravity; and therefore they were honoured by the whole Empire. *,* See Lun Yu, Book XX, chap. 1, sec. 3. THE PRINCIPLE OF NATURE AND' ITS ATTRIBUTES. 39' LXIII. ^ ^ M A ^ ^ m m ^ y .,, _ , z m ^^ m m m iJi^ w: m A-- m 1^ ^ s ^ A i^^ # ^ It ^ ^ ^ m ^ ^ i^ m m w: 'j> ± r- m ^ X ^ m m [The Sage] acts as thongli not acting. He occupies himself as though having nothing to do. He relishes that which is insipid — the Tao. The great, the small, the many, the few, [are all equal in his sight]. He recompenses injury with kindness. In setting about difficult tasks, he begins with what is easy. In performing great things, he begins with little ones. The difficult affairs of the world must be begun from what is easy the great things of the world must be begun from what is small. That is why. the Sage never sets about great undertakings and yet is able to accomplish great things. Lightly made promises lead to very little faith [being placed in the promisor]. He to whom most things are very easy at first will certainly find many difficulties afterwards. Thus the Sage always recognises the existence of difiicnlty, and by this means he never experiences any. difficulty in practice. m m m M ^ ^ ^ ^ A z m w: g m ^ m m w: M A ^ ^ ^ * J5K m Ai\f-, LXIV. ^ fL a « fL # ^ ^ ^ ^ n ii M -i^ ith M' ^Mi* -<-■ ^O Jm ^ m ■&: z ^ A & m Z ^ 1^ M m W: m m ^ n m ± ^ m z =? m ^ -M: z m ^ j^ ^ ^ ^ m m IL -^ ^ ^ ^ ^ ^ ^ ^ z z ^ :^ i^ m ^ ^ ^ n ^ m 40 THE PRINCIPLE! OF NA TUBE AND ITS A TTRIB UTES. When [the State] is at peace, it is easily supported, or maintained. When- pontents have not yet- appeared, it is. easy to. pro vide for [fature contingencies]. When a thing is -brittle, it is easily broken. When a thing is minnte,. it is easily dispersed. Act before, pressing necessity fop action arises. Govern well the State before- anarchy breaks out. A tree which takes the arms of two men to span it, grew' from a tiny sprout. A tower nine storeys high was raised from, a mound of earth. A joarney of a thoasand li begins with a foot's, pace. He who acts, fails ; he who grasps, loses. The Sage never acts, and therefore he never fails ; he never grasps, and therefore he never loses. The people, in their undertakings, frequently fail when they are on. the verge of accomplishment. The cautions act towards the end of an undertaking as at the commencement ; and that is why they never fail. Thus the Sage desires as though he desired not ; and attaches no value to things diflScnlt of acquisition. He learns what others do not learnj and returns to what is passed over by the multitude. By this means he promotes the spontaneous development of all things, and that without venturing to act. LXV. m K m ^ m m u ^^ g, m m ■& 5 i S f i i ® ^ ^ ^>^ -^ B S i i f ® ^ J^ ^^ ^ ^ :k ^ w. ^ yff z r- ^ m }^ ^ Those who, in ancient times, were eminent for the practice of Tao, abstained from enlightening the people, and kept them simple. The difficulty of governing the people arises from their excess of shrewdness. He who employs shrewdness in governing a State, becomes a robber of the State ; he who does not do so, is a blessing to it The man who knows both these things presents an ideal of good government and a knowledge of this ideal constitutes Sublime Virtue Sublime Virtue is deep and far-reaching, and is in direct opposition to all obiects of desire ; thus it is able to bring about universal accordance [with Tao] THR PRINCIPLE OF NATURE AND ITS ATTRIBUTES. 41 LXVI. ^ r^ & m m i^ ^ u -^ ^ m T m ^ m X )^ m m m ^ m M u yi wi m ^ 1^ X n m m m ^ T m ± ^^ z w: n u &. ^ r- m ^ m z Wi ± ^ m m m -^ m m ^ u ^ ij^ ^ z 'S' The fact that rivers and seas are able to be rulers over all water- ■courses is due to their downward tendency. It is on account of this that ■they are able to dominate all waters. Therefore the Sage who desires to >reign over the people must be retiripg in demeanour. Then, when the 'Sage occupies a high position, his subjects will not be self-snflB.cient ; when he leads the van, his subjects will not workinjury [by disobedience ■or rebellion]. Thus it comes that the whole Empire delights to render ihinj. his dues, and tbat without reluctanegi in that he never strives ; itherefore the Empire is unable to strive with him. LXVII. Z W\ ^^ Itk X m B m ^ i^ ^ uBRm-vm^zm-^m m i^ ^ s, ^ m ^ - ^ n m m "^ ^ M Wi ■& n B m T- ± z wi ^ m m tg % m w ^ m m ^ ^ ^ JK "F r 5 f f X m M. ^ r- ^ B ^ '^ "t, The inhabitants of the world all say that I am great [i.e., greatly tolerant], although I have the appearance of incompetence. This .apparent incompetence is the result of my very greatness. In the case of one who is possessed of more than ordinary ability, he sets his mind constantly upon even the smallest matters. Now there are three things which I regard as precious, which I grasp and prize. The first is compassion ; the second is frugality ; the third is not venturing to take precedence of others — modesty. 42 THE PRINCIPLE OF NA TUBE AND ITS A TTRIBUTES. I prize compassion ; therefore I am able to be fearless. I prize frugality : therefore I am able to be liberal. I prize modesty ; therefore I am able to become a leader of men. Bat men of the present-day abandon compassion, yet aim at valiancy; they abandon frDgality, yet aim at being liberal ; they abandon modesty, yet aim at leadership. This is death to them. Now -when one is compassionate in battle, he will be victorious. When one is compassionate in- defending, his defences will be strong. When Heaven intends to deliver men, it employs compassion to protect them. LXVIII. ^ 11 A ^ ti ^ 4^ m ^ ^ ;^ ^ m ^ ^ r- n m- m M m ± Those eminent for scholarly virtues are not fighting men. Those eminent in war do not lose their temper. Those eminent for victory do not straggle. Those eminent for making use of others descend to their level. This may be called the virtue which does not contend ; the power of utilising men ; the utmost limit that can be reached in equalling Heaven and the men of old. LXIX. I i $ B ^ ^ ^T nu ^ m :^ ^ ffi 1 S 1 t 1^ ^ ^ ^ ft There was a saying among the military commanders [of old] —"I do not venture to act the host-^.A, to give battle ; I prefer to be the guest-to await the attack. I do not venture to advance an inch • I prefer to retire a foot." This may be called operating negatively, and appropnatmg [the enemy's possessions] without infringing propriety Were this policy pursued, there would be no withstanding [of our arms] and capture might be effected without striking a blow THE PRINCIPLE OF NA TUBE AND ITS ATTRIBUTES. 43 There is no greater calamity, than that of despising an enemy. By underestimating the enemy one brings about the loss of [the three things] I prize. Wherefore when opposing forces meet in battle, it is the compassionate who conquer. LXX. m ^ m ^\\ ^ ^ n % ^ ^ My words are easy to understand, easy to put in' practice ; [yet] the world can neither understand nor practise them. My words have an underlying intent ; my actions have a ruling motive. It is only ignorance that causes men not to understand my doctrine. Those who understand me are few ; those who copy me are worthy. Wherefore the Sage dresses in coarse robes while hiding a jewel in his breast. LXXI. ^ 1: ^. ^ ^ ;^ tt ^n ± ^-n Those who understand [the Tag] are unconscious of their upward progress. Those who count their ignorance as knowledge, are diseased. It is only those who treat themselves as sick who are therefore free from disease. The Sage, who is not diseased, treats himself as though he •were ; wherefore his disease becomes no disease at all. LXXII. ^^iAMM^^^^^ 44 THE PRINCIPLE OF NA T URE AND ITS A TTRIB UTES. When the people do not stand in awe of severe enactments, great visitations will befal,[the State]. When [a man] does not behave indecorously within doors, he will not inspire disgast in others. It is only when [the prince] does not inspire disgust that [his subjects] will submit to him without reluctance. Wherefore is it that the Sage, though possessed of intuitive know- ledge, yet makes no self -display ; respects, bat does not exalt himself ; thus adopting the one coarse and avoiding the other. LXXIII. ^ m n m m ^ u ^^ M n m m ^ r- m :^ m m. m '^ ^ When bravery is pushed to rashness, a man will incur a violent ■death. When courage is tempered by caution, he will preserve his life. These two conditions result, the one in benefit, the other in injury. Who knows the cause of Heaven's animosity [to either] ? Thus it is that even the Sage here sees a difficulty. The Tag of Heaven never strives, yet excels in victory ; it speaks not, yet excels in responding [to desert] ; it beckons not, yet [things] come to it of their own accord ; it lies concealed, yet excels in organising. The net of Heaven extends everywhere. Its meshes are wide, but nothing ever escapes it. LXXIV. % ^ iz iz^ %^ t% n m ^ u K^ If people do not fear death, why attempt to frighten them by •capital punishment ? THE PRINCIPLE OF NATURE AND ITS ATTRIBUTES. 4* Supposing the people are made constantly afraid of death, so that ■when they commit nnlawfal acts I arrest them and have them killed, who will dare [afterwards to misbehave] ? For then there will always be yiu-sze, or civil magistrates, to execute them. Now the execution of men on behalf of the inflictor of the death-punishment [by those not legally qualified to do so] may be compared to hewing on behalf of a, imaster carpenter ; and people who [attempt to] hew instead of a master •carpenter mostly cut their hands. *»* The expression ylf'^ means, literally, " office-holder," and is used in the ■sense of "one of the executive" or "an officer holding judicial functions," as opposed to expectants and mere administrative officials, such as Censors, etc. The ■€liou Li says, " The T^p\ are ^3^-" According to the S/w C7(i»3, " WgnWang had no necessity to transact in person the minor functions of state, such as punish- ments, litigation, and so on ; it was the underlings of the 7|f ^ who prevented dis- obedience to the laws." See also the memorial of Chu-ko Liang in the San Kuo Ghili, ^nd Lun Yil, Book VIII, chap. 4. The Commentator says, /g'^IPJfjS'g- LXXV. The hunger of the people is due to the exorbitant taxation levied ?by their rulers. That is why they starve. The difficulty of governing the people arises from the policy o£ •action adopted by their rulers. That is why government is difficult. The light esteem in which people hold death is due to the over- anxiety with which they struggle for life. That is why they hold death so cheap. It is only those who do not exert themselves on behalf of their life that know how to hold life in true honour ; [or, who are superior to those who hold life in too high esteem ]. LXXVI. T MiJ I'J fi ^ 5M m til t; ^ ^ m m B )^ ^ '^ Wi B -^ ^m 46 THE PRINCIPLE OF NATURE AND ITS ATTRIBUTES. Men, when born, are weak and soft ; when dead, they are stiff ani bard. When inanimate objects — say, the vegetable creation — are first produced, they are soft and tender ; when dead, they are hard and dry. Wherefore hardness and rigidity are associated with death ; softness and weakness with life. So, when soldiers are violent, they gain no- victories ; when the tree is strong, a combination of strength is used [to fell it]. Its big parts are below ; its soft and tender parts above. LXXVII. m. m k m t^ r- k m. ^ ^ ^ z ^- n ^ ^ ^ z -^ m ^ m m. )^ m m. ^^. u m. m ^ ^^ n % % r^ m 9. ^ m m z m z m w^ V] ^ ji ^^ ^ ^^^ z z m ^ The Tag of Heaven resembles a drawn bow. It brings down the high and exalts the lowly ; it takes from those who have superfluity, and gives to those who have not enough. The Tao of Heaven abstracts where there is too much, and supplements where there is deficiency. The Tag of men does not so. It takes away from what is already deficient in order to bestow on those who have a superfluity. Who is able to devote his surplus to the needs of others ? — Only he who is possessed of Tag. Thus it is that the Sage acts, yet does not plume himself ; achieves works of merit, yet does not hold to them. He has no wish to make a display of his worthiness. 3E -T^ jrtfc /i^ i Z ni LXXVIII. t^ ^ m ^ m n X tT 1 li i^ ^ 7K T S ? 1 ^ |a M ^ J- Z Z t^ :^X & k ^ Z ^ ^h THE PRINCIPLE OF NATURE AND ITS ATTRIBUTES. 47 There is nothing ander Heaven that is weaker or softer than water ; jyet those who attack what is hard and strong are not aware that it is £the soft and weak] that can overcome it. [Thus] they do not see that their task is an easy one. The fact that weakness overcomes strength, that the soft overcomes ^he hard, is unknown to none 5 yet they cannot act upon it. Therefore the Sage says : He who bears tbe reproach of the State may be called lord of the nation's altars ; he who bears the calamities •of the State may be called the King of the world. These are true words, though apparently at variance [with reason] ; i.e., paradoxical. LXXIX. ^* ^ ^ w ^ iL ^ "pt w ?fn % m. m m ^ ■& u u m ± m % "n^ ^ ^ m m n ?^. f^. When peace is made after a great quarrel, there is always a feeling •of resentment left behind. How can this be regarded as right ? Wherefore the Sage, unwilling to shift responsibility upon others, keeps, on his left hand, an officer to make record [of his obligations!. The virtuous man keeps a record of bis compacts ; the unprincipled man ^repudiates [or destroys] them. The Tag of Heaven has no favourites ; its practice is simply to re- "ward the virtuous. LXXX. ^ it % m m m m m u i^ A^ m m m ^ z w -^ n -^ ^ ^ ^ s. m. m ^ m. ^ ^. ^^ ^> m With a small State, sparsely populated, supposing that I had weapons for a thousand men, I would not use them. I would rather ieach my subjects to think seriously of death, and not to emigrate to a