THE TAO TE CHING. (The Principle of Nature and Its Attributes)

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. LXV. 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].

p. 41 LXVI. 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. LXVII. 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. p. 42 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.

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. LXVIII. 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. LXIX. There was a saying among the military commanders [of old]:—"I do not venture to act the host—q.d., 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 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.

p. 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. 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. Those who understand [the TAO] are up conscious 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. p. 44 LXXII. 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 disgust 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 knowledge, yet makes no self-display; respects, but does not exalt himself; thus adopting the one course and avoiding the other.

Wherefore is it that the Sage, though possessed of intuitive knowledge, yet makes no self-display; respects, but does not exalt himself; thus adopting the one course and avoiding the other. LXXIII. 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 TAO 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. If people do not fear death why attempt to frighten them by capital punishment? p. 45 Supposing the people are made constantly afraid of death, so that when they commit unlawful 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 master carpenter; and people who [attempt to] hew instead of a master carpenter mostly cut their hands.

*⁎* The expression ### 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 Chou Li says, "The ### are ###." According to the Shu Ching, "Wên Wang had no necessity to transact in person the minor functions of state, such as punishments, litigation, and so on; it was the underlings of the ### who prevented disobedience to the laws." See also the memorial of Chu-ko Liang in the San Kuo Chih, and Lun Yü, Book VIII, chap. 4. The Commentator says, ###. 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 of 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]. p. 46 LXVI. Men, when born, are weak and soft; when dead, they are stiff and hard. 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.

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. The TAO 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 TAO 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 TAO. 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. p. 47 LXXVIII. There is nothing under Heaven that is weaker or softer than water; yet 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 the hard, is unknown to none; yet they cannot act upon it. Therefore the Sage says: He who bears the 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.

Therefore the Sage says: He who bears the 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. 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 his compacts; the unprincipled man repudiates [or destroys] them. The TAO of Heaven has no favourites; its practice is simply to reward the virtuous. LXXX. With a small State, sparsely populated, supposing that I had weapons for a thousand men, I would not use them. I would rather teach my subjects to think seriously of death, and not to emigrate to a distance. Then, though they might have ships and chariots, nobody p. 48 would mount them; though they might have armour and weapons, nobody would set them in array. I would make them return to the use of the quipu, render their food toothsome, beautify their clothes [by cultivating the silkworm], live tranquilly at home, be happy in their domestic usages, keep watch with neighbouring states for their mutual safety, and let the crowing of cocks and barking of dogs be heard by one another [from their numbers and proximity]. Thus the people would die of old age without ever coming into [hostile] collision with each other.

LXXXI. Faithful words are not pleasant. Pleasant, or specious, words are not faithful. The virtuous do not bandy arguments. Those who bandy arguments are not virtuous. The wise do not seek learning [from outside]. Those who do so are not wise. The Sage does not lay up hidden stores [of TAO], The more he employs it on behalf of others the more he has for himself. The more he imparts to others, the more his own stores increase. The TAO of Heaven confers benefit, and injures not. The TAO of the Sage acts, and does not strive. 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‘ai 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 Tsû, 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. Kéïta Goo, of the Imperial Japanese Diplomatic Service, while the present volume was passing through the press. It is well worth study.