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.
Postscript
The reader is requested to refer to Chap. VI, the first sentence of which is literally rendered, "The Spirit of the Depths is immortal," It would be better, perhaps, to follow the reading of the Commentary, which runs "The Breath of the Deep is imperishable." For further reference to this Breath see infra, passages in the T慳i Hsi and the Hsin Yin.
I further beg to recommend any student anxious to follow out the theories of Taoism embodied in the Commentary of Lü Ts?, to read a very curious and interesting book by that author entitled ###, or 'Occult Mysteries respecting the Cultivation of the Pure Essence,' kindly sent to me by my friend M. Ké?ta Goo, of the Imperial Japanese Diplomatic Service, while the present volume was passing through the press. It is well worth study.
1
The TAO, or Principle of Nature, may be discussed [by all]; it is not the popular or common Tao梉e.g., the tao-li of ethics, dealing with the ### and the ###].
Its Name may be named [i.e., the TAO may receive a designation, though of itself it has none]; but it is not an ordinary name, [or name in the usual sense of the word, for it is a presentment or ειδωλον of the Infinite].
Its nameless period was that which preceded the birth of the Universe, [the ###];
In being spoken of by name, it is as the Progenitrix of All Things, [the period of the ###, which divided and produced the ###].
It is therefore in habitual passionlessness [the ### or Quiescent phase of TAO] that its mystery may be scanned; and in habitual desire [the ### or Active phase of TAO] 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.
2
The Beautiful being once recognised as such 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 TAO 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.
3
[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 difficult 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 such knowledge from daring to put it into practice. He pursues a policy of inaction, and there is therefore nothing that is left ungoverned.
4
The TAO is full [q.d., exhaustless 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 TAO is embodied梥ee Chuang Tsze, 'Kêng-sang Ch憉']; and it identifies itself with the sordid ones of the earth [the "dust" or common people梥ee Mencius, 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 ειδωλον existed before God was.
5
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 would likewise regard the people in the light of grass and dogs.
* The Commentator insists at some length that the phrase ### is hypothetical, and must not be taken as stating an actual fact.
The space between Heaven and Earth may be compared to a leathern bag, or box; [a receptacle with Heaven for a lid and Earth for a floor]. It is a vacuum [outside which there is nothing], exercising no pressure [on that which is within]; the more it moves, the more prolific it is. Those who talk too much will often come to an end of their words. It is better to maintain rectitude [inwardly].
6
The Spirit of the Depths is immortal; it is called the Azure [Heaven] and the Mother [Earth]. The passage through which these Two Influences [###] emerge and enter is called the root [or nidus] of the visible creation. They are ceaseless in action as though permanent, and may be drawn upon [used, or laid under contribution] without ever being exhausted.
* Compare the passage ### in the ###.
7
Heaven is everlasting; Earth endures. The reason of the endurance of Heaven and Earth is that they were not self-produced. Therefore it is that they are able to endure for ever. Thus, though the Sage [in imitation of them] regards the cultivation of his body as of secondary importance, his body still progresses [of its own accord]; he discards his body, and yet his body is preserved. Is not this because he has no selfishness? Wherefore he is able to realise all his wishes [in carrying out the principles of TAO in his own person].
8
The goodness of the Ruler resembles water [in pliancy, adaptability, and fertilising power]. The goodness of water is beneficial to all things, and that without struggling.
The abiding-place [of the Imperial goodness] is despised by the multitude [for it is lowly梤eferring to the downward course of water]; and therefore it is near to TAO. Wherever it dwells, it sanctifies the spot. In the heart, its sanctifying properties are unfathomable. In bestowing, it sanctifies benevolence; in speaking, it sanctifies trustworthiness; in administration, it sanctifies government; in the fulfilment of daily work, it sanctifies ability; in the adoption of public measures it sanctifies acting seasonably. It alone never strives against [or places itself in opposition to] anyone; and therefore it gives rise to no resentful feelings.
9
It is better to desist altogether, than, having once grasped [the TAO], to pride oneself on one's self-sufficiency. Research, if carried on to too keen a point, prevents the preservation of the body [q.d., hastens death]. When a hall is filled up with gold and jewels, it cannot be guarded intact. When wealth and honours are combined with arrogance, they themselves invoke calamity. To keep oneself in the background when merit has been achieved and fame has followed in its wake; this is the way of Heaven.
10
Having received, in the birth-process, a living soul, one is able, by preserving its individuality [pure and uncorrupted], to prevent disunion [with the pure original]. By controlling the vital force, and bringing it to the utmost degre'e of pliancy, one is able to become as a little child again梉revert to one's pristine state of innocence]. By washing and cleansing oneself of that which Heaven alone can see [i.e., secret sins], one may become without one blemish. By governing the Empire by love towards the people, one is able to keep them from knowing [evil; they will live in an atmosphere of contentment and trust].
When the Door of Heaven is now open, now closed, then the Female Principle will disappear; [all will be pure Yang].
* The Commentator points out that this is the Door of Virtue, through which men are permitted by Heaven to pass to and fro; and these will be assimilated with the Yang in all its purity, which is dominated by ###. The admixture of Yin and Yang in a man's heart leads to disturbance, and is therefore to be avoided. The opening and closing of the Door are to be understood as signifying ### and ### respectively.
If one's understanding reaches in every direction, he can disregard knowledge [as such; there will be no such thing, to him, as ignorance]. What he produces, he nourishes. Producing, he does not claim the possession [of virtue]; acting, he does not presume upon [his ability]. Though he be a veteran among his fellows, he assumes no seignory over them. This may be called Sublime Virtue梉the highest development of TAO].
11
Thirty spokes, uniting in a nave, were employed [in olden times] before the invention of carriages. Clay made into utensils was employed before the time of palaces and dwellings [when there were no sacrificial vases, goblets, or bowls]. A door and a window, hewn [in a hill-side], did duty for a residence before the erection of houses. Wherefore, the possession of these things may be regarded as beneficial, while their [former] absence may be said to have been useful [in that it led to the necessity of their being made].
* In support of this translation, vide the Commentaries of Confucius on the Y? Ching, Part II, chap. 2.
12
The five colours blind the eyes of men. The five tones deafen their ears. The five flavours vitiate their palates. Galloping and hunting induce derangement of the mind. Objects that are difficult of attainment lead them to incur obstacles, [or injury梚n their pursuit].
Thus the Sage cares for his inner self, and not for that which his eye can see; for which reason he discards the latter and preserves the former.
13
Favour and disgrace are alike a cause of fear. Honours bring great calamity upon the body.
What is it that one calls favour and disgrace? Disgrace implies downfal; the loss of one and subjection 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.
14
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 TAO.
15
[The TAO of] those eminent for wisdom in the olden times was subtle, mysterious, recondite, and penetrating; its depths were uncognizable 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 ice 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 TAO 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.
16
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 yün, return each to what it sprang from. Returning to this source is called quiescence, and this implies a reversion to the original ordinance [of Heaven]. Reversion 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-out of one's own ruin. He who knows it, bears with others. Bearing with others, he is just; being just, he is fit to be a king; being a king, he is the associate of Heaven [whose decree he holds and whose ordinancee he carries out]. Heaven is [the offspring of] TAO; and TAO survives the death of him who is the embodiment of it, living on unharmed for ever.
17
Those of pre?minent wisdom and purity knew [this TAO] intuitively from their birth, and so possessed it. Those of the second rank梩he men of virtue梐pproached it nearly, and eulogised it. Those of the third rank梬ho were still above the commonalty梥tood 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."
18
When the Great TAO [of the Five Rulers and the Three Dynasties] fell into disuse, Benevolence and Rectitude appeared.
* This refers to the rise of ethical science under the Sages梐 substitute for the silent guidance of TAO. under which the golden age of China had been passed.
