52
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 incur 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 Ching, and must be translated, accordingly, as the ###.
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.
53
Given that I am possessed of all-embracing knowledge, I act in accordance with the great TAO. Only, there is danger in conferring [this privilege] on others; for the great TAO is far removed, and the common people are addicted to walking in cross-roads.
When the Imperial Court is devoid [of virtuous ministers], the fields will be entirely neglected, and the granaries entirely empty.
To dress in rich embroideries, to carry a sharp sword, to be wasteful in food and drink, and to have a superabundance of wealth and goods; this is to be what may be called a robber-chief; this is not TAO, indeed!
54
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 TAO 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 others 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]?桞y this method.
55
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 clutch 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 Yang] 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 Lü Tsu is however borne out by several passages in the Yi Ching. The character ### is explained as synonymous with ###. Julien translates it virilia; "si pueri recens nati virilia, absque cupiditate surgunt [###], id e seminis redundantia, non cordis ardore oriri patet." Lü 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 TAO; those who are not in accord with TAO die early.
56
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.
57
[The cultivator of TAO] 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:梂hen there are many prohibitions in the Empire, the people become the more impoverished. When the people accumulate excess of wealth and goods, both State and family become gradually demoralised. When men are overskilful, 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 upright. I take no measures, and the people enrich themselves. I have no desires, and the people naturally become simple."
58
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 resentful 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:?##.
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.
59
In governing men and serving Heaven, there is nothing equal to temperance. It is only by temperance that one may be said to submit betimes [to TAO]. Early submission [to TAO] implies a heavy accumulation 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 TAO] involves its long endurance. It may then be said to have a deep root and a solid stalk. This is the TAO which gives immortality and the power of long observing [the affairs of the world].
60
To govern a great State as one fries a little fish梣.d., without taking any trouble梚s to employ TAO 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 Yü, Book III, chap. XXIV:?##.
The gods of the land do not inflict injury upon the inhabitants; nor do those which belong to other lands.
* Compare Lun Yü, Book III, chap. VI:?## etc.
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].
61
A great State is the rendezvous towards which the whole Empire converges; it is a Mother among all nations. The maternal or female principle, by means of quiescence, ever vanquishes [the inquietude of] the male principle.
The [prince], by a quiescent policy, makes himself humble.
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 humble themselves.
62
TAO is the deep reservoir of all things. It is the jewel of the good man, the 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 unvirtuous?
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 TAO.
It was this TAO 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 Yü, Book XX, chap. 1, sec. 3.
63
[The Sage] acts as though not acting. He occupies himself as though having nothing to do. He relishes that which is insipid梩he 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 promiser]. He to whom most things are very easy at first will certainly find many difficulties afterwards. Thus the Sage always recognises the existence of difficulty, and by this means he never experiences any difficulty in practice.
64
When [the State] is at peace, it is easily supported, or maintained. When portents have not yet appeared, it is easy to provide for [future contingencies]. When a thing is brittle, it is easily broken. When a thing is minute, it is easily dispersed.
Act before pressing necessity for 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 journey of a thousand 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 cautious 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 difficult of acquisition. He learns what others do not learn, 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.
65
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 objects of desire; thus it is able to bring about universal accordance [with TAO].
66
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 retiring in demeanour. Then, when the Sage occupies a high position, his subjects will not be self-sufficient; when he leads the van, his subjects will not work injury [by disobedience or rebellion]. Thus it comes that the whole Empire delights to render him his dues, and that without reluctance, in that he never strives; therefore the Empire is unable to strive with him.
67
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梞odesty.
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. But men of the present day abandon compassion, yet aim at valiancy; they abandon frugality, 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.
68
Those eminent for scholarly virtues are not fighting men. Those eminent in war do not lose their temper. Those eminent for victory do not struggle. 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.
69
There was a saying among the military commanders [of old]:?I do not venture to act the host梣.d., to give battle; I prefer to be the guest梩o await the attack. I do not venture to advance an inch; I prefer to retire a foot." This may be called operating negatively, and appropriating [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.
