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:?##.
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.
35
If the Great Simulachrum梣.d., the image or 'idea' of TAO梑e obtained, the Empire will be for ever free from harm. There will be tranquillity, peace, and universal 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.
36
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 cultivate 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 anyone 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 ### are the valuable and handsome ornaments or jewels, which if Princes use to ###, then, in the words of Mencius, ###.
37
TAO is ever inactive; yet there is nothing it does not do.
If feudal Princes and Sovereigns can but preserve it, all creatures will reform themselves. But if, once reformed, desires should 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.
38
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 use 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].
Therefore, when the TAO has attained its full 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 full 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:?##. 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 TAO; and, from such, comes the beginning of folly梉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.
39
The things which of old obtained the Unity are,?br>
Heaven, which by it [the pure yang] became clear.
Earth, which by it [the pure yin] became motionless.
The gods, which by it became divinely intelligent.
The valleys, which by it became full.
All creatures, which by it are produced.
Princes and Kings, which by it rule uprightly.
* The Commentator says that the ### is the offspring of TAO, and the progenitor of the Cosmos?##. Compare chap. XLI.
To carry out this doctrine to the proof:桯eaven, 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 honour and dignity, would be in danger of being overthrown.
Therefore, the ruling classes regard the commonalty as the foundation [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, or point d'appui? Is it not so? To come, then, to the point: when patricians and plebeians are both without [conflicting] private desires, the only difference 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 ditference is external. The two classes are described, by metonomy, as those who keep many carriages and those who keep none.
40
Resistance is the motion of TAO梉or, Motion implies a withstanding of TAO, the essence of which is repose]. Pliancy is TAO put into practice.
All things in the world owe their life to its [TAO'S] existence, and this existence sprang from non-existence [the ### from the ###].
41
When scholars of the first grade hear of TAO, they sedulously 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 provoke derision [on the part of such], it would not be worth the name of TAO.
Wherefore, as the ancient apophthegms express it,?br>
Those who are illuminated quoad TAO are as though in darkness梉for its depths are unfathomable].
Those who enter TAO are as though they receded [from caution and hesitation].
Those who regard the TAO 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 characteristics of the best scholars, passing themselves off as belonging to the same class.
The highest virtue resembles a ravine梉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 TAO, whose extent is limitless, but which has no form. See K慳ng Hsi, character ###.
The Great Veseel takes long to complete.
The Great Sound is but seldom heard.
The Great Simulachrum has no form.
TAO is imperceptible and nameless; and it is only TAO that excels in imparting itself [to men] and enabling them to achieve merit.
42
TAO produced the First梉Heaven].
The First produced the Second梉Earth].
These Two produced the Third.
* The Third, which was produced by the Heavenly and Earthly Afflati, consisted of the six Kua梒hên, k慳n, kên, hsün, li, and tui, three of which are Yang and three Yin. See Confucius's Commentary on the Yi Ching, Book IV, chap, 11.
The Third produced all things, and these turn their back upon the Yin and embrace the Yang. The intermingling of these two Afflati results in harmony.
What men most hate is to be orphaned, widowed, and unworthy; and yet Princes and Dukes 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 overbearing men never die a natural death. It is my object to instruct men as a father [nourishes his children].
43
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 advantage that results from inaction.
* The expression ### is, literally, without a hiatus, without a gap. ### is elliptical for ###, interval, break, or intermission.
44
Which is the more important梠ne's reputation or one's body?
Which is the more valuable梠ne's body or one's goods?
Which is the greater evil梘etting or losing?
Inordinate love cannot but result in the utter abandonment of its object [though eventual disgust]; and overhoarding cannot but result 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.
45
The perfection of the great [TAO] is as though incomplete; its uses are 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 [TAO] has the appearance of stupidity.
The eloquence of the great [TAO] is as though defective of speech.
* The perfection, fullness, straightness, etc., of TAO 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.
46
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, [q.d., in a state of war or anarchy], war-horses are born even in remote wilds; [they are bred everywhere].
There 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.
47
[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 further one goes [in pursuit of TAO] 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.
48
In pursuing the study [of TAO] there will be daily increase; in acting out the TAO [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-effacing, and thus may be said to diminish.
When this diminution 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 themselves to trouble in the matter, they are inadequate to the task of government.
49
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 trustworthy. 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.
50
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 ### returns to Heaven and his ### to Earth, while his corpse enters the soil."
There are thirteen organs ot life梉the four limbs and nine openings].
There are thirteen causes of death梉the departure of the three souls, the seven spirits, the vital force, the Yin and the Yang].
There are thirteen seats of death in the active life of men梉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梬ater, fire, etc.
And why is it thus? It is that the succession of births is a substantial [property of TAO].
Now I have heard it said that a man who understands how to protect his 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, Kung Sun Ch憃u, 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 man 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 enemy.
51
What TAO produces, 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 TAO 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 natural condition of things. Therefore what TAO produces, Energy nourishes. Everything is nurtured as it grows; is brought to maturity when complete; is protected while being fed.[TAO] produces without claiming merit; it works without presuming; it causes increase without destroying. This is called Sublime Virtue.
