Monographs of the Society for Asian and Comparative Philosophy, no. 6 Jmmentary on the Lao Tzu r Wang Pi ,.-1s/ated by Ariane Rump ~al!aborafJ"on with Wing-tsit Chan COMMENTARY ON THE LAO TZU by Wang Pi Translated by Ariane Rurnp In collaboration with Wing-tsit C'han MONOGRAPH NO. 6 OF THE SOCIETY FOR ASIAN AND COMPARATIVE PHILOSOPHY University of Hawaii Press © by The University Press of Hawaii 1979 All rights reserved Manufactured in the United States of America first printing, 1979 second printing, 1981 third printing, 1987 Library 0£ Congress Cataloging in Publication Data --1,ao-tzu. Commentary on the Lao Tzu. (Monograph of the Society for Asian and Comparative Philosop1w ; no. 6) Bibliography: p. I. Wang, Pi, 226-249. II. Rump, Ariane. III. Chan_. Wing-tsit, 1901IV. Title, v. Series: Society for Asian and Comparative Philosophy, Monograph of the Society for Asian and Comparative Philosophy ; no. 6. BL1900.L26E5 1979b 299'. 5148' 2 79-11212 ISBN 0-8248-0677-8 TABL~ OF CONTENTS Preface by Ariane Rump ......... . Introduction by Wing-tsit Chan .. Translation .. Bibliog:raphy . Glossary ..... vii ix 1 211 220 !?REFACE Professor Wing-tsit Chan made this book possible. It is to him that I am most deeply grateful; accordingly tne effort applied to this work is an expression of thanks to him. Lao Tzu, for centuries, has been and still is one of the most significant sources of inspiration and peace to the Eastern as well as the Western world, In this short classic, the laws fundamental to our lives are perceived out of deep lucidity. Generations upon generations are linked together in veneration of him. Wang Pi (226-249) in his corrunentary on Lao Tzu, which is the oldest extant, goes beyond the boundaries of time and space, while penetrating in no lesser measure to the very core of human reality, and this he expresses among otner terms in pen-t'i (substance) and li (principle), Wang Pi thus decisively anticipated the development of Neo-Confucian thinking. The road given by my task was long. I owed the patience required to follow this path to c. G. Jung. A scholarship from the Board of Education and the University of Zurich made the realization possible, In particular I wish to thank Professors W. Heitler, G. Huber, R. P. Kramers, Verena Meyer, and A. Niederer. For preiirninary stages of the work I had the generous support of Mr. Ping-ming Hsiung of Paris, and Mr. Anthony Hu, Ph.D, of Taipei. Mrs. Una Thomas has been of great assistance with the Eng*lish translation. Dr. Henry Rosemont has kindly gone through the manuscript and has made many valuable improvements. The Bobbs-Merrill Co. has given permission to use Professor Wing-tsit chan's English translation of the Lao Tzu text and Princeton University Press has also given permission to use Professor Chan's translation of Wang Pi's commentary. I wish to thank both publishers. Mrs. Olga Diethelm has repeatedly helped with the typing of tne manuscript. Thanks are also due Dr. Eliot Deutsch, Chairman of the Monograpb Series Committee, for bringing about this publication and for Mrs. Floris Sakamoto for preparing the manuscript for production. Most of all, I am grateful to the Society for Asian and comparative Philosophy for including this translation in its Monograph Series. I should like to express my gratitude to all of these persons, and to many others who have helped. The present translation was completed in 1973, long before we learned of the publication of Professor Paul Lin's translation of Wang Pi's Conun.entary. I have been benefited by it, but only a few minor changes have been made as a result, Readers may be interested in Professor Chan's review of Lin's translation in Philosophy East and west, Vol. 29, No. 3 (July 1979). Ariane Rump ,.,. .; -i .; INTRODUCTION Of the several hundred extant commentaries on the Lao Tzu,a in China, Korea, and Japan, that by Wang Pib (226-249) is outstanding in several respects. For one thing, it is the oldest. For another, it is the first and most philosophical. Third, it reversed tne strong trend at bis time of interpreting the Lao 'I'zu in religious and superstitious terms. Most important of all, it not only raised the understanding of Taoism to the metaphysical level but lifted Chinese philosophy itself to that level as well. It is not an exaggeration to say that Chinese metaphysics began with Wang's commentary on the Lao Tzu. Wang's work does not merely consist of explanations of terms and a supply of data but is a deliberation on philosophical ideas. As such, the commentary goes beyond the Taoist classic. For example, in chapter 29, Lao Tzu talks about the sage discarding the extreme, the extravagant, and the excessive, but Wang Pi interprets it as the sage's understanding of the nature of Tzu-janc (Self-so). In the same chapter, Lao Tzu speaks of the empire as "shen-ch'i,"d a spiritual thing, that is, something sacred, but Wang Pi looks upon shen as having neither form nor spatial restriction, in contrast to ch'i, which is a concrete thing formed by an integration of elements. In chapters 8, 21, 38, and 42, Wang Mrs. Una Thomas has been of great assistance with the English translation. Dr. Henry Rosemont has kindly gone through the manuscript and has made many valuable improvements. The Bobbs-Merrill Co. has given permission to u.se Professor Wing-tsit Chan's English translation of the Lao Tzu text and Princeton University Press has als'o given permission to use Professor Chan's translation of Nang Pi's commentary. r wish to thank both publishers. Mrs. Olga Dietnelm bas repeatedly helped with the typing of the manuscript. Thanks are also due Dr. Eliot Deutsch, Chairman of the Monograph Series Committee, for bringing about this publication and for Mrs. Floris Sakamoto for preparing the manuscript for production. Most of all, I am grateful to the Society for Asian and Comparative Philosophy for including this translation in its Monograph Series. I should like to express my gratitude to all of these persons, and to many others who have helped. The present translation was cõpleted in 1973, long before we learned of the publication of Professor Paul Lin's translation of Wang Pi-'s Commentary. I have been benefited by it, but only a few minor changes have been made as a result. Readers may be interested in Professor Chan's review of Lin's translation in Philosophy East and West~ Vol. 29, No. 3 (July 1979). Ariane Rump INTRODUCTION Of the several hundred extant commentaries on the Lao Tzu,a in China, Korea, and Japan, that by Wang Pib (226-249) is outstanding in several respects. For one thing, it is the oldest. For another, it is the first and most philosophical. Third, it reversed the strong trend at his time of interpreting the Lao ~ in religious and superstitious terms. Most important of all~ it not only raised the understanding of Taoism to the metaphysical level but lifted Chinese philosophy itself to that level as well. It is not an exaggeration to say that Chinese metaphysics began with Wang's cormnentary on the Lao Tzu. Wang's work does not merely consist of explanations of terms and a supply of data but is a deliberation on philosophical ideas. As such, the commentary goes beyond the Taoist classic. For examp1e~ in chapter 29, Lao Tzu talks about the sage discarding the extreme, the extravagant, and the excessive, but Wang Pi interprets it as the sage's understanding of the nature of Tzu-janc (Self-so). In the same chapter, Lao Tzu speaks of the empire as "snen-ch' i,"a a spiritual thing, that is, something sacred, but Wang Pi looks upon shen as having neither form nor spatial restriction, in contrast to ch'i, which is a concrete tning formed by an integration of elements. In chapters 8, 21, 38, and 42, Wang goes beyond Lao Tzu and adds the concept of wue (nonbeing) to explain that while water is YE_f (being), Taog is nonbeing. C'hapter 33 says that the wise person dies but does not real1-y perish, but Wang talks about the everlasting Tao. In chapters 42 and 47, his departure from Lao Tzu is even more radical, for here he introduces the concept of lih (principle). Similarly, in chapters 4, 6, and 38, whereas Lao Tzu speaks about the function of Tao and the universe, Wang goes a step further to discuss the substance which underlies their operation, thereby originating the concepts of substance and function (t'i-yungi). The foregoing shows that Wang Pi was primarily interested in fundamental concepts. We shall now briefly discuss some of them. First and foremost is,. of course, the concept of Tao. As it is central in the Lao Tzu, so is it central in Wang's commentary. In this he follows Lao Tzu fairly closely. Tao is the greatest of all things that can be named (25). It is ahead of all things (62), It is everywhere and operates all around (34). It is infinite (59) • All things and all values originate from it (34, 41, 51). It has neither form nor restriction, is not confined to any thing or form, and is really unnameable. These characteristics make Tao permanent and constant (eh' angj) (1, 32) . This aspect of constancy is perhaps more stressed than an? other (16, 28, 32, x 47)~ it is the Way for all times. The Tao of old can be used to master things of the present (14). Thus Tao is both in and above time; immanent and transcendent. It is the universal order and yet is above it. Both the inunanent and transcendentai characters of Tao are implicit in the Lao Tzu, but Wang Pi brought in a new concept to explain how this was so. This is principle. Tne concept of principle is found in most ancient Chinese philosophical works. We encounter it in the Mo Tzuk, 1 the Book of Mencius, 2 l 3 m 4 the HsUn Tzu , the Cnuang Tzu , and the Han Fei n 5 Tzu , among others. But its philosophical significance was not well established until the Wei0 period (220-265) , especially in the persons of Wang Pi and Kuo HsiangP (d. 132), Kuo in his commentary on the Chuang Tzu and Wang in his commentary on the Book of Changes6 and tne Lao Tzu. 7 The word li does not appear in the Lao Tzu at all but many times in Wang's commentary: in chapters 5, 36, 38, and 79, it is used in the primitive sense of "to :manage" or "to put things in order"; in chapter 38, the term is also used to denote moral principles. Elsewhere, however, the meaning is definitely philosophical. It is by principle that all things can be understood (15) , It is the "ultimate principle" embodied in Nature, which, if followed, will bring fortune, but if disobeyed, will bring misfortune (42) • It is not only the principle xi of right and wrong but also the basis that combines all things into one because :i.t possesses the quality of generality that governs all things (47). As Ch' ien Muq has pointed out, instead of talking about Tao, Wang Pi talks about principle in a number of places. 8 It should be noted that Wang's doctrine of principle is more developed in his commentary on the Book of Changes and in his essays on it. 9 Ch'ien Mu has listed nine instances where Wang Pi uses the term li to explain Change, including the use of such terms as t'ung-lir (general principle), 2en-lis (fundamental principle), pi-jan chih-lit (necessary principle), so-i-janchih-liu (principle by which things are), and chih-liv (ultimate principle) . 10 In his essays, Wang Pi holds that Change is governed by principle; there is nothing that is not tied to it, It unites all things, It is one and universal, It transcends all phenomena, In his commentary on the Book of Changes, he sharply distinguishes principle, which is general, and facts, which are particular but he insists that the general principle can be discovered in any £act, so that the law of Cnange can be discovered in any event, As Ch'ien Mu has said, Wang practically anticipated all that the Sung (960-1279) Neo-Confucianists had to say about ' . 1 11 pr1nc1p e. In thus interpreting the process of Change on the basis of principle, Wang Pi effectively overthrew the tradition of Han (B.C. 206-220 A.D.) scholars who explained Change in terms of portents, strange phenomena, the interaction of man and Nature, and the influence of the Five Agents of water, Fire, I wood, Metal, and Earth on human affairs. In doing so, he put Chinese scholarship on a rational and philosophical basis. What is more, he established a metaphysical system in China for the first time. So important is his corrunentary on the Book of Changes that the leading Neo-Confucianist, Ch'eng Iw (10331107), recommended it among the first three commentaries for students to reaa, although he, as severe critic of Taoism as were all Neo-Confucianists, said that Wang Pi really did not understand Tao but merely explained it with the ideas of Lao Tzu and Chuang 12 Tzu, Still, it is true that he penetrated more deeply into the meanings of the Lao Tzu than he did the meanings of the BooK of Changes. One of the concepts in the Lao Tzu into which he penetrated most deeply is that of nonbeing. In saying that all being comes £rom nonbeing (1), that Tao has no sbape, no name, and so on (14), and that things depend on nonbeing to function (11), Wang Pi is essentially repeating Lao Tzu. However, while Lao Tzu says that being and nonbeing produ9e each other, thus putting tnem on equal footing, Wang Pi considers nonbeing far more fundamental. According to him, only through nonbeing can ~ao complete things and put them in order (23). Nonbeing is the mind (essence) of xiii Simplicity, wbich is Tao (32), as well as the mind of Heaven and Earth (38). To attain the constancy of Tao, it is necessary to achieve its vacuity and nothingness to the infinite and extreme degree (16). There can be no unity of things without it (42, 47). And only when there is nonbeing can being perform its function (38). Furthermore, Wang says, "Although it is valuable to have nonbeing as function, nevertheless there cannot be substance without nonbeing" (38). In other words, although nonbeing serves well for things to function, it must not be forgotten that it is substance. As such, nonbeing is original substance (pen-t'ix). This is clearly not the nonbeing that is d'.Pposed to being. In Lao Tzu the dichotomy still exists, Wang Pi thought Lao Tzu was not free from being but hoped for nonbeing and that was why he always "taught what he considered to be inadequate," that is, the nonbeing that was lacking in his philosophy. 13 For this reason, Wang Pi considered Confucius to be superior to Lao Tzu, because, according to him, Confucius "embodied nonbeing" whereas Lao Tzu could mb d b . 14 only e o y eing. Since nonbeing is £unaamental, it is the center of his philosophy. As T'ang Yungt'ungy has observed, Wang's metaphysics consists in . h ' . 1 ~ t 15 regarding nonbeing as t e origina su~s ance. Wang Pi often equates nonbeing with "roots" (penz) (38, 39, 52, 57, 58, 76) and "Mother" (1, 28, xiv 3 9, 52, 59). "Motber" is Tao in its aspect of producing and completing things, whereas pen is Tao in its aspect of being fundamental. Pen as being 16 fundamental is by no means absent in the Lao Tzu, but Wang stresses it much more strongly, and, moreover, diametrically opposes it to moaa or branches. ~ and ~' what is essential and what is subsidiary, or what is basic ana what is secondary, are clearly distinguished. In fact, he was the first*to treat pen-mo as a metaphysical question in Chinese history, although in its practical sense, the term is found in the Great Learning. 17 By the roots he means nonbeing, Tao, principl.e, the Mother, original substance, and by branches be means the world in operation. He says, "The Mother should not be discarded and the roots should not be lost .• If one discards one's Mother and uses her son, and if one discards the roots and goes towards the branches, • . . there will surely be trouble" (38). On the surface, Wang seems to be a pure transcendentalist looking upon the world of events as subordinate. But that is not the case. This is what he says: "Mother is the roots and son is tbe branches. One should find the roots in order to understand the branches" (52). Again, "Hold on to tbe Mother in order to preserve the son . , . . Honor the roots in order to promote the branches" (38) . In short, he maintains that roots and branches are of equal value. xv This can best be seen in his concept of substance and function. The word t'i does not appear in the Lao Tzu, but in Wang's commentary it occupies a key position (4, 6, 23, 25, 38). According to him, it is the ultimate (6). This means that it is Mother, roots, and nonbeing all rolled in one. His concept of substance and function is perhaps the most creative in bis philosophy. The thirtyeighth chapter of the commentary may be said to be a treatise on it. It deals with the relationship between Tao as substance and teab (virtue, character) as function. As roots and branches go together, so substance and function must go hand in hand. "As nonbeing is its (virtue's) function,." Wang says, "all things will be embraced .... Although Heaven and Earth are extensive, non-being is the mind. Therefore if one destroys oneself and one's ego, then all people within the four seas will respect and will come to him from far and near" (38). In other words, with nonbeing as substance, all things will function well. At the same time, "Although it is valuable to have non-being as function, nevertheless tbere cannot be substance without non-being." That is to say, substance and function involve each other. In the ultimate sense, they are identical. This has become a general pattern in Chinese philosop*hy. As I have said in an earlier work: xvi This is the first time in the history of Chinese thought that substance and function are mentioned together. In the Book of Changes, it is said that "the state of absolute quiet and inactivity when acted on, immediately penetrates all things. 1118 Neo-Confucianists interpreted the two states as substance and function, but they are so only by implication. The concepts of substance and function definitely originated with Wang Pi. They were to become key concepts in Chinese Buddbism and Neo-Confucianism. 19 The correct way to function, whether in the universe or in the human world, is to follow Tzu-jan, which means Nature, being natural, self-so, and so on. The term appears in the Lao Tzu five times but twentyfour times in Wang's commentary, in almost one-third of the eighty-one chapters. 20 He frequently uses such terms as yinac (to follow, in accordance with), 21 jenaa (leave things alone), 22 and shunae (to follow, to obey) . 23 Where Lao Tzu talks about concentrating one;s vital force (10), possessing no body (13), traveling wisely (27), taking no action (37), or having the greatest skill (45), Wang Pi has added tzu-jan as the cause. The same explanation is offered for the wise man not to talk (56), for serving Heaven (59), for spiritual beings not to harm people (60), xvii for being able to do things without studying (64), and for the ruler to keep the people ignorant (65) • Elaborating on Lao Tzu's idea, Wang Pi says, "Heaven and Earth leave Tzu-jan alone. They do nothing and create nothing. The myriad things manage and order themselves .• If one discards oneself and leaves things alone, then everything will be in order" (5). Again, "If one acts according to Tzujan without creating or starting things, things will therefore reach their goal" (27). When things are left alone, they will all arise, have support, and be preserved (38) . To Wang Pi, however, Tzu-jan is not merely following Nature. It is, he says, "something that cannot be labeled and something ultimate" (25) . What is this ultimate? There is no doubt that in Wang Pi's mind it is the roots, the original substance~ or the Mother. In short, it is Tao in the highest sense. "The Tao of Tzu-jan is like a tree," he says. "The further we go to the branches, the further away are we from the roots 11 (22). With reference to the operation of the universe, to follow Tzu-jan means to follow principle (15). With reference to the ways of man and things, to follow Tzu-jan means to follow their nature (hsingaf). "The nature of the myriad things is Tzu-jan. It should be f ollowea and not be interfered with" (29). Blindness, and so forth, results because one does not act in accordance xvi ii with his nature and destiny but, on the contrary, injures his Tzu-jan (12). "Always follow the nature of tbings, he urges (27, 36, 41). When Tzu-jan prevails, all is well and nothing is wanting, for Tzu-jan is self-sufficient (20). Moreover, it has infinite potentiality." Heaven and Earth ... leave things in the state of Tzu-jan .•. ana they cannot be exhausted (5) , It is like the standard of a circle. If it is followed, the number of circles that can be drawn is unlimited (25). For Tao itself, it does not oppose Tzu-jan and therefore it attains its nature (25) . The one who realizes Tzu-jan to the highest degree is the sage, "The sage understands Tzu-jan perfectly and knows the condition of all things. Therefore he goes along with them but takes no unnatural action. He is in harmony with them but does not impose anything on them .... Things will then be contented with their nature" (29). From the preceding, it is clear that Wang Pi has raised the philosophy of Lao Tzu to a higher level. In so doing, he inaugurated a new era in the history of Chinese philosophy and in several ways anticipated Neo-Confucian thought, especially in the concepts of substance and function and those of nature and principle. Having surveyed Wang's philosophy, we may now p~oceed to give a brief account of his life and xix commentary. ag Wang Pi (courtesy name, Fu-ssu ) was born in 226 in Kao-p'ingah county, Shan-yangai Prefecture, 24 in Shantung Province. His grandfather, Wang K'aiaj, fleeing from political turmoils and rebellions, went ak along with a clansman Wang Ts'an (177-217) to . al 25 Ching-chou . The governor of Ching-chou Province, Liu Piaoarn (144-208), had attracted more than a thousand outstanding men of literature and thought. At first, he wanted to give his daughter in marriage to Wang Ts'an, but finding him ugly and Wang K'ai handsome, took Wang K'ai instead as his son-in-law. an .. ao K'ai had a son Yeh , who had two sons, Hsuan and Pi. Ts'ai Yungap (132-129), the famous scholar whõ by imperial command, collected the texts of the Six Confucian Classics26 and had them inscribed on stone in 175, possessed a library of about ten thousand books. At his old age, he gave the collection to Wang Ts'an. After Ts'an's death, his son was invalved in a rebellion and was executed. The calleetion then came into the hands of Wang Yeh. Thus from his childhood, Wang Pi had access to perhaps the best library of the time. There is no question that Wang Pi was a genius. He had a brilliant mind and loved to argue. As a teenager, he was fond of the Lao Tzu and the Chuang Tzu. W'hen he was twenty, he went to visit his father's colleague P'ei Huiaq (fl. 230-249). At xx that time, his father was a director of the grand secretariat in the state of Weiar at its capital Loyang and P'ei Hui was a director of the department of civil personnel. P 'ei asked him why Confucius did not talk about nonbeing whereas Lao Tzu did. Wang Pi expressed the radical opinion that Lao Tzu was not free from being (as opposed to nonbeing) and that was why he always taught what he considered to be . d t 27 1na equa e. At that time, Ho Yenas (190-249) was minister of the department of civil personnel. He always had many guests, including able talkers. He presented bis superb ideas to Wang Pi and asked if the youngster could refute him. Refute he did! Then he himself proceeded to deliberate, giving both questions and answers and none could match him. 28 Greatly impressed with him, Ho Yen declared, "One may discuss with him the boundary between Heaven and man." In the middle of the Cheng-shihat period (240249), Ho Yen was considering Wang Pi for a directorship in the imperial chancellery when a position became vacant. Instead, the appointment went to Wang Li.au, recornmended by Ho Yen's rival to Regent Ts'ao Shuangav (d. 249), who actually controllea the kingdom of Wei. As a result, Wang Pi was made a departmental director. Soon after he assumed office, he asked to see tne regent alone without any attendant around and for more than an hour talked about xxi philosophical principles and nothing else. Ts'ao Shuang chided him for this. His fame soared. He and Ho Yen became the celebrated scholars of the Cheng-shih period~ 9 Although Kuo Hsiang's commentary on the Chuang Tzu was often mentioned together with Wang's on the Lao ~' Kuo was regarded as inferior to Wang. 30 Wang's discussions were considered as "the sound of the * * b d f 1.d 031 Before Cheng-shin period" and "t e soun o go • Ho Yen finished his commentary on the Lao Tzu, he went to see Wang Pi. As Wang Pi expounded on the ideas of Lao Tzu, Ho Yen could not say anything except "yes, yes," Thereupon he gave up his conunentary on the Lao Tzu and wrote the Treatise on Tao and Te . d 32 instea . Wang Pi's ability did not measure up to his official responsibilities but he did not care. Being good at music and at the game of throwing arrows into a distant pot, he enjoyed social parties at which he could demonstrate his skill. In literary composition he was not Bo Yen's equal, but in exceptional ' natural gifts he far surpassed Eo. Because of this, he often snubbed others. Naturally, many did not like him. He was at first friendly with Wang Li and Hsun Jungaw (233-263), but because he lost the position to the former, he hated him, and his friendship with the latter did not last long either. In 249, when Ts'ai Shuang was killed in a power struggle, xxii wang Pi was dismissed from office. In the fall of that year, he encountered a pestilence and died suddenly. He was twenty-four and was the youngest Chinese philosopher to die at an early age. He had no son but a daughter who was married to Chao Chitzu. ax It was from this family that Chang Chanay (fl. 310) found six chapters of the Lieh Tzuaz which he eventually annotatea. 33 Incidentally, Chang Chan's . ' f. . 34 mother was Wang Pi s 1rst cousin. The present translation is based on the Ssu-pu pei-yaoba (Essentials of the Four Libraries) edition, . .. bb ( ) a reproduction of the Chu-chen Collected treasures edition of the Wu-yingbc Palace of 1775. It contains an epilogue dated 1115 by Chao Yueb-chibbd (10591129) which says that the work was called Tao-te chingbe (Classic of the Way and virtue) but not divided into two parts, that there were many mistakes, and that he made a copy of it in October. There is al.so an epilogue by Hsiung K'obf (c. 1111-c. 1184). He said that the Wang Pi commentary was very rare and he found one only after a long search. After he published it, he came upon Chao's version. Since it was not divided into two parts or cha.pters, he thought it was an old edition. He therefore copied it and, in 1170, published it. Following these two epilogues, there is the portion on Wang Pi's commentary from the Ching-tien shih-wenbg (Explanations of words in the classics) by Lu Te-mingbn (556-627). xxiii The commentary has gone through a number of changes in title, format, and wording. It is called Lao Tzu tao-te chingbi (annotated by Wang Pi) in the b' 35 Sui shu J (History of the Sui dynasty, 581-618), the Yuan-yen hsin-chi tao-tebk (New record of profound words on the Way and its virtue) in the Chiu T'ang shubl (History of T'ang dynasty, 618-907), 36 bm the Hsin-chi yuan-yen tao-te in the Hsin T'ang shu (New history of the T'ang Dynasty), 37 and Lao Tzu cbubn (Commentary on the Lao Tzu) in the Sung shihbo 38 (History of the Sung dynasty). According to Takeuchibp' the use of the terms "new record" and "profound words" was common in the T'ang Dynasty for Taoist works, especially in the Lao Tzu and the 39 Chuang Tzu. As already noted, the work became rare in the Sung period. In the middle of the Wan-libq period (1573-1619) of the Ming dynasty (1368-1644), Chang cnih-hsiangbr (1496-1577) published the Chao version of 1115. It has become the standard edition and has formed the basis for other editions in both China and Japan. It was collated in 1782 according to the Yung-lo ta-tienbs (Great library of the Yunglo period, 1403-1428) edition. The Yung-lo edition, however, contains only the first part of the Wang Pi commentary. Modern collations have been made by T'ao hl .. ~ ~ Bung ch'ing (1860-1918), Liu Kuo-chun , Hatano bw 1 and Yen-ling Feng. Hatano's study is virtua ly exhaustive. Tao's collation is essential and Yen xxiv bas improved upon it. Liu's collation is based on only two commentaries. A number of points concerning the Wang Pi commentary has been debated by scholars for years. One is whether the commentary is indeed the oldest extant conunentary on the Lao Tzu. The earliest commentary on some Lao Tzu passages is, of course, that in the Han Fei Tzu. The bibliography section of the Han sbubx (History of the Former Han dynasty, B.C. 206-8 A.D.) lists three commentaries but these .._ a* 4o ,,ave isappeared. Later bibliographies list ten before Wang and five of Wang's time. 41 All of them have been lost. Tne oldest extant commentary on the Lao Tzu text as such is probably the "Hsiang-erbby., commentary. Only Part One 0£ that commentary has survived. Neither its date nor its author is known, though some nave suggested that Chang Lingbz (fl. 156), the founder of the Taoist religion, was the author. 42 Of the seven-hundred-odd Chinese commentaries and about two bundred and fifty Japanese commentaries on the Lao Tzu written in the last sixteen hundred years, about four hundred are still extant. Beyond any dispute, the oldest extant complete conunentaries are tbose by Wang Pi and Ho-sbang Kungca (Old man up the river). The two commentaries have also been the most popular. Yen Ling-fen has listed thirty-four xxv editions of the Wang Pi commentary and thirty-three 43 of the Ho-shang Kung corrunentary. The former is strictly philosophical and therefore has appealed to intellectuals while the latter is a religious interpretation and therefore has appealed to devout Taoist followers. Ho-shang Kung is supposed to have lived in the second century B.C. If he ever lived and ever wrote a commentary, that must have disappeared very early. The present Ho-shang Kung commentary~ in the opinion of most scholars, came after the Wang Pi commentary. Eduard Erkes, wbo has translated the Ho-shang Kung commentary into English, strongly maintained that it existed before the 44 second century, and offered three arguments for cb the early dating. The first is that Kao Yu (fl. 205) .. cc interpreted the word hsuan in his commentary on . T cd h 45 the Hua1-nan zu as eaven. Since the term comes from the Lao Tzu and Ho-shang Kung interpreted it as heaven, Erkes thought that Kao Yu must have known about the Ho-shang Kung commentary. Erkes does not explain why Ho-shang Kung could not have borrowed from Kao Yu. His second argument is that Mou Tzuce mentions that the Classic of Te has thirtyseven chapters, 46 which is the arrangement of the Ho-shang Kung commentary. But whether Mou Tzu existed in the first or third century is by no means a settled question. Erkes of£ers the preface to the .. cf commentary ascribed to Ko Hsuan (fl. 210) as his third argument, but the preface contains too many xxvi fantastic accounts and anac'hronisms to be reliable. 47 According to Ma Hsu-luncg, the first mention of the Ho-shang Kung corrunentary did not take place until the fourth century, and its first listing in a catalogue 111as in the Liang period (502-527). 48 Remarking on the two commentaries, Takeuchi, noting that where the Wang Pi commentary has archaic words and difficult expressions the Ho-shang Kung commentary bas standard words and plain expressions, said 49 that obviously the latter is a later product, These two scholars are not alone in this majority opinion, Another question is the format of the Wang Pi commentary. Both Chao Yueh-chih and Hsiung K'o thought that the commentary was not divided into parts or chapters. Editors of the Ssu-k'u ch'uaneh shu tsung-mu t'i-yao (Essentials of the complete catalogue of the Four Libraries) perpetuated this opinion and explained the fact that the Ching-tien shih-wen is actually divided into the Tao-chingci (Classic of the Way) and Te-chingcj (Classic of virtue) simply by saying that the arrangement is a 1 t . . t. 50 a er J...mposJ... ion. But as many scholars have pointed out, the work bas been divided into Taõ ching and Te-ching since Han times. 51 As Wang Chung-minck has observed, Hsiung K'o was amazed at the absence 0£ division into parts or chapters in the Chao Yueh-chih edition only after he had published his. This clearly shows that his earlier xxvii version was divided into parts and chapters. 52 The strongest proof that the original edition of the Wang Pi commentary had two parts and many chapters is a fact known to many scholars, namely, that Wang Pi himself refers to a "Part 2" in chapter 20 and "a later chapter" in chapters 23 and 28. It is not unusual for the same work to appear in different formats. In this case, whether it is called Lao Tzu chu or Tao-te ching chu, whether divided into parts and chapters, and whether in one volume (chuancl) or in two volumes (each part being a chuan) was of no real consequence. In its standard form, it has been divided into two parts frorn Han times and has been called the Lao Tzu chu, Tao-te ching chu, or Lao Tzu tao-te ching chu. The most cm radical departure is the edition in the Tao-tsang (Taoist canon) . It has four chapters. According to a Japanese writer, the reason for this is to 53 conform with the fourfold division of the canon. Still another question is whether the Lao Tzu wei-chih lueh-licn (Brief present~tion of the subtle ideas of Lao Tzu) was written by Wang Pi. In his biography of Wang Pi, Ho Shaoco (236-301) said that "in annotating the Lao Tzu, Wang Pi presented the essential ideas to achieve a rational system; he wrote the Tao-lueh luncp (Brief discussion on T ) .,54 ao . Up to the Sung times, works bearing the titles of Lao Tzu lueh-luncq (Brief discussion on xxviii the Lao Tzu), Lao Tzu chih li-luehcr (Brief presentation of the ideas of the Lao Tzu), Lao Tzu chih-luehcs (Essential ideas of Lao Tzu), and Taote lueh-kueict (Brief conclusions on the Way and virtue), scholars like Wong Chung-min, N. z. Ziacu, 55 and Yen Ling-fen agree, are the same work. Most likely the titles were derived from Ho Shao's Tao lueh-lun, which has disappeared long ago. However, Zia has suggested that while most of the Wang Pi commentary is in concise, classical style, passages in chapters 4 and 38 are not explanations but interpretations and the style is that of a short essay. Zia tnought these passages may have come from the Lao Tzu chih-kuei. 56 This is an interesting suggestion, but we need concrete proofs. In the Tao-tsang tbere is the Lao Tzu wei-chih .. 5 7 lueh-lun. In 1946, Yen Ling-fen published it and vigorously maintains tbat it is by Wang Pi. He compares Wang Pi's commentary and the Lao Tzu weichih lueh-li and points out that first, there are twelve instances of similar passages, and, second, three instances of similar literary construction and two instances 0£ similar quotations from the Book of Change. 58 Mou Tsung-sancv has bailed this discovery as a great contribution. 59 However, I have found Yen's identification difficult to accept. Surely there is a great deal of similarity between the Lao Tzu wei-chih lueh-li and the Wang Pi commentary. Nevertheless, the xxix former seems to be a repetition or an elaboration. In addition, many basic ideas of the commentary are not found in the Lao Tzu wei-chih lueh-li, such as those of constancy, honoring the roots, principle, the inadequacy of names, and so forth. The fundamental concepts of the commentary, particularly those of substance and function, nonbeing, oneness, following Tao and leaving things alone (yin, yen, shun), and Tzu-jan, are either totally absent or hardly present in the L'Ueh-li. On the other hand, the literary style is simple and plain and does not 'have the elegance or the conciseness of the comrnentary. The work has sets of five such as the Five Grains, the Five Things, and the Five Notes, as 11 h f h . . cw we as t e names o t e Confucian, Moist , and Legalist schools, which do not appear in the commentary. It seems to me that the work in question was written on the basis of the commentary by someone who did not quite understand Wang Pi's new philosophical ideas, especially the cardinal concepts of nonbeing, Tzu-jan, and substance and function. In the course of her work on the Book of Changes, 60 Dr. Ariane Rump became interested in Wang Pi's commentaries. She made a translation of the commentary on the Lao Tzu. I have suggested changes, added most of the footnotes, and prepared the bibliography. It is hoped that this English translation will contribute to the understanding 0£ xxx the Lao Tzu as a work of philosophy, will encourage Western scholars to pay more attention to this third-century rnetaphysician who is still largely unknown to the West, and throw some light on the importance of third-century thought in the development of Chinese philosophy. Wing-tsit Chancx xxxi NOTES 1. Mo Tzu, (by Mo Ticy, 468-376 B.C.?), cz . chapter 3, Ssu-pu ts'ung-k'an (Four Libraries series) ed. 1:6b, 9:18a, 9:l9b. 2. Book of Mencius, 5A:l, 6A:7. 3. Hsun Tzu (by Hsun Ch'ingda, 313-238 B.C.?), passim. db 4. Chuang Tzu (by Chuang Chou , 369-268 B .c.?), passim. 5. Han Fei Tzu (by Han Fei, d. 233 B.C. ), Ssupu ts'ung-k'an ed., especially 6:7a. 6. In the Thirteen Classics. 7, For a story of the development of the concept of li in Chinese philosophy, see my "The Evolution of the Nee-Confucian Concept Li as Principle," in Tsing Huadc Journal of Chinese Studies, n. s. 4, no. 2 (February 1964), pp. 123-138; reprinted in NeoConfucianism, Etc.~ Essays by Wing-tsit Chan (HanN H Oriental Society, 1969), pp. 45-87. over, • . : B. "Wang Pi Kuo Hsiang chu I Lao Chuang yung li-tzu t' iao-ludd,, (Cases of the use of the term li in Wang Pi's and Kuo Hsiang's commentaries on the Book of Changes, the Lao Tzu, and the Chuang Tzu), Hsin-Ya hs'ueh-paode (New Asia journal), l_. no. 1 (April 1955), p. 137. 9. The Chou-i lueh-lidf (Simple exemplification of the principles of the Book of* Changes) in tne HanWei ts'ung-shudg (Collection of works of the Han and Wei dynasties). For an English translation of part xxxii 1, the most important chapter, see my A Source Book in Chinese Philosoph~, pp. 318-319, and for an English translation of part 4 from the German, see Hellmut Wilhelm, Die Wandlung (Peking, Vetch, 1944), pp. 129-l32i also in his Change, Eight Lectures on i..* dh b ( the I cuing, trans. y Carey F. Baynes New York: Pantheon, 1960), pp. 87-88. 10. Op. cit. (see note 8), pp, 135-137. 11. Ibid. 12. di I-snu (Surviving works), in the Erh-Ch'eng a* ch'uan-shu J (Complete works of the two Ch'engs), Ssu-pu pei-yao ed., 19:lb, 1:6a, 13. Liu I-ch'ingdk (403-444), Shih-shuo hsin- ~l chapter 4, section 8; English translation by Richard B. Mather, Shih-shuo hsin-y\i, A New Account of Tales of the World (Minneapolis, Minnesota: University of Minnesota Press, 1966), p. 96, 14, Ibid, 15. Wei-Chin hsuan-hsueh lun-kaodm (Draft treatise on Wei-Chin [220-420] metaphysics), p. 50, 16. Lao Tzu, chapters 26, 39. 17. The text and chapter 10. 18. "Appended Remarks", Part I, chapter 10. 19, See my A Source Book in Chinese Philosophy, p, 323. 20. Lao Tzu, chapters 17, 23, 25, 51, 64; Wang's commentary, 2, 5, 10, 13, 15, 17, 20, 22, 23, 25, 27, 28, 29, 37, 41, 42, 45, 49, 56, 59, 60, 64, 65, 77. 21. Chapters 2, 10, 27, 29, 36, 41, 45, 47, 49, Y"5l'Y ii i 51, 56. 22. Ch.apters 5, 10, 38, 81. 23. Chapters 12, 27, 37, 42, 65, 81. Also ts'ungdn (to follow) in chapter 21. 4 h . h . do t 2 • Present C insiang coun y. 25. Its provincial seat was the present Hsiangyangdp county, Hupei province. 26. Book of Odes, Book of History, Book of changes, Book of Rites, Spring and Autumn Annals, and Book of Music. 27. Shih-shuo hsin-yu (see note 13), chapter 4, section 8; Mather's translation, p. 96. 28. Ibid., chapter 4, section 6; Mather, p, 95. 29. Ibid., chapter 4, section 85, 94; Mather, pp. 137, 140, 30. Ibid., chapter 4, section 17; Mather, p. 100. 31. Ibid., chapter 8, section 51; Mather, p. 226. 32. Ibid., chapter 4, section 10; Mather p. 97. 33. Chang Chan's preface to the Lieh Tzu. 34. Ch'u Yungdq (fl. 1840), T'ieh-ch'in T'ungchien Lou rnu-ludr (Catalogue of the T'ieh-ch'in T'ung-chien Hall), chapter 18, Taoist school section, under Ch'ung-hsU chih-te chen-chingds (Pure classic of the perfect virtue of simplicity and vacuity). Most of this biographical material has been taken from the standard biography of Wang Pi by Ho Shao quoted by P' ei fung-chi11dt (372-451) as a note to the biography of Chung Huidu (225-264) in the Wei chihdv (History of the state of Wei), chapter 28, and the "Pi pieh-chuandw,. (Separate biography of wang Pi) quoted in the note to the Shi11-shuo hsin- ~" chapter 4, section 4 (Mather, p. 95. See note 13). 35. Chapter 34, section on the Taoist school, 36. Chapter 47, section on the Taoist school. 37. Chapter 59, section on the Taoist school. 38. Chapter 205, section on the Taoist school. 39. Roshi h.dx :lens i (Origins of the Lao Tzu), pp. 62-64. 40. By L' dy Fu dz and Hsiiea, in , , 41. The ten are: Lin, Fu, Hs'U, Liu . eb Hsiang (77-6 B.C.), Yen Tsunec (fl. 53-24 B.C.), Mu-ch'iu Wang-chihed (c. 20 B.C.-22 A.D.), Ma Jungee (79-166), Sung Chungef (fl. 191-219), Yu Faneg (164-233), and eh Chang I (fl. 221-239). The five are: Hsun Jung, Fan Wangei (d. 264), Tung Y'Uej (fl. 227-264), Chung Hui, and Ho Yen. 42. For a comprehensive account of the Hsiangh t .ek . er comrnen ary, see Jao Tsung-1 , Lao Tzu hsiangerh chu chiao-chienel (The "hsiang-erh" commentary on the Lao Tzu collated and commented on). 43. Chung-wai Lao Tzu chu-shu mu-luem (Bibliography on the Lao Tzu in Chinese ana foreign languages), pp. 373-377. See also Wang Chung-min, Lao Tzu k'aoen (Inquiry on the Lao Tzu), p, 78, where he lists fourteen Chinese editions and two Japanese editions (1770 and 1732). 44, Ho-shang Kung's Commentary on tbe Lao-tse, 45, Huai-nan Tzueo (by Liu An6 P, 179-122 B.C. ), h l . eq c apter 6, Ssu-pu pei-yao ed. (Essentials of the Four Libraries), 16:6a. 46, Seng-yuer (445-518), comp., Hung-ming chies (Essays elucidating the doctrine), Ssu-pu pei-yao ed., 1:12b. 47, Erkes, op, cit. (see note 44), pp. 10, 11. See my The Way of Lao Tzu, pp. 78-81 for a discussion on this question. 48. Lao Tzu chiao-kuet (Lao Tzu collated and explained), pp. 2-3. 49, Roshi genshi, p. 86. 50. (Shanghai, Commercial Press, 1933 edition), p. 3033, 51. Hatano Taro, Lao Tzu Wang chu chiao-chengeu (Wang Pi's Commentary on the Lao Tzu collated), Part III, pp, 189-190, 192-193, 200, 203. 52. Wang Chung-rnin, op. cit, (see note 43), p. 86. 53. Shimada Kanev, Ku-wen chiu-shu k'aoew (Inquiry on old works in tbe ancient script} , chapter 1, quoted in Hatano, Part III, p. 197. 54. See note 34, herein. 55. Yen Ling-fen, Lao Tzu wei-chih lueh-li, p. 5; Wang Chung-min, Lao Tzu k'ao, pp. 87-88; Zia (see note 56), vol. 2, p. 621. 56. "Hsien-ts'un Tao-te ching chu-shih shu-mu ]<'ao-lueh"ex (Brief inquiry on annotations and commentaries on the Classic of the Way and Virtue), Nan-hua Hsiao-cbu Shan-fang wen-chiey (Collected works of the Nan-hua Hsiao-chu Sban-fang), vol. 2 p. 655. 57 eh .ez . fa . eng-i section, Ku 7 Part I, no. 1245. 58. Lao Tzu wei-chin lueh-li, pp. 6-15. 59. Ts'ai-hsing yu hsUan-lifb (Capacity, nature, and metaphysics), p, 137, 60. Die Verwundung des Hellen als Aspekt des B~sem im I ching (Cham, Switzerland: Gut-Druck AG, 196 7) . vvvn-1; CHAPTER 1. The Tao that can be told of is not the eternal Tao; The name that can be named is not the eternal name. The Tao that can be told of and the name that can be named point to a particular affair and construct a form but not their eternal aspect. Therefore they cannot be told of or named. The Nameless is the origin of Heaven and Earth; d . h "L. f 1.1 h. 1 The Name is t e mot11er o a t ings. All being originated from nonbeing. The time before physical forms and names appeared was the beginning of the myriad things. After forms and names appear, "Tao (the Way) develops them, nourishes them, provides their formal shape and completes their formal substance, 112 that is, becomes (or is) their Mother. This means that Tao produces and completes things witn the formless and nameless. Thus they are 3 produced and completed but do not know why. Indeed it is the mystery of mysteries, 4 Therefore let there always be no desire, 5 so we may see their subtlety. 6 Subtlety is the ultimate of minuteness. The myriad things originate in subtlety and afterward complete themselves. They originate in nonbeing and afterward are born. Therefore if we are always without desire and empty, 7 we may see the subtlety of these beginnings, And let us always have desires, so we may see the outcome. Outcome means to come to an end. In general, if being is to be useful, it has to function through nonbeing. 8 Where a desire has roots, these must be9 in accord with Tao before they come into realization. Thus if we always have desire, we can observe the outcome of things to the very end. The two are the same, But after they are produced, they have different names. 10 They both may be called mystery. Mystery and more mystery. The door of all subtleties: 11 "Both" means beginning and M:other. "The same" and "produced" mean that togetner they are produced from mystery. Having different names, what applies to them cannot be the same. At the start we call them beginning and at the end we call them Mother. Mystery is effacement, the silent, and nonbeing, from which originate beginning and Mother. Since we cannot name them, we cannot say they both may be called mystery. But here they are called mystery because there is no way out but to call them so. If we call them so, then 3 we cannot say for sure that there is only one thing that is mysterious. That being the case12 names fall far short of the truth, Hence it is said, "Mystery and more mystery"! All subtleties are produced from the same source and therefore it is said, "The door of all subtleties." NOTES 1. Cban's note (The Way of Lao Tzu, p. 98, note 2): It is possible to punctuate wu-minga (nameless) and yu-mingb (named) to mean "nonbeing is the name of" and "being is the name of", respectively. This is the reading by Duyvendak. Duyvendak refers to Ma Hsu-lun as autbority; indeed, he depends chiefly on Ma. Ma did punctuate in this way in 1924 but in the revised edition of his book (1956), he has discarded the punctuation and has reverted to the generally accepted way as we have it. Wu-ming and yu-ming are key terms in the .LAQ Tzu, and are found also in chapters 32, 37, and 41. 2. Quoting Lao Tzu, eh. 51. According to Hatano Taro, Lao Tzu Wang Chu Chiao Cheng (Wang Pi's commentary on tbe Lao Tzu corrected) (hereafter referred to as Hatano), I, p. 38, several Japanese .. .c commentators, referring to the Ch'u-hsueh chi (Records of initial learning), quoted Wang Pi's commentary on chapter 51 as saying "T'ing wei p'in eh' i hsing, tu wei eh' eng. eh' i chiha." However, this is not found in the present Wang Pi commentary. 4 Arthur Waley, The Way and Its Power, p. 205, translates tu chihe in chapter 51 as "brewed for them," and says in the footnote the word tu means decoction, whether nutritive, medical, or (as always in modern Chinese) poisonous. The implication of decoction may be right, as Tao in the end inevitably decocts every being to its formal or its original substance. 3, I-shih i-ch'engf (produces and completes) also appears in chapter 21 of Wang Pi's commentary. As Lao Ssu-kuang has pointed out in his Chung-kuo che-hsueh shih (History of Chinese philosopny) (Shangnai: .commercial Press, 1931), p. 171, Fung Yu-lan (Chung-kuo che-hs'ueh shih, p. 608, not translated by Derk Bodde in the History of Chinese Philosophy) mispunctuated the sentence to read, "Things are produced. Completed but do not .•.. " 4. This paragraph has been adapted from Chan's translation in his A Source Book in Chinese Pnilosophy, p. 321. All quotations £rom the source Book are reprinted by permission of Princeton University Press. 5, Chan' s rendering: "Therefore let there always be non-being so we may see their subtlety. And let there always be being so we may see their outcome." He has provided a long footnote (p, 99, note 5) to explain his translation. The rendering here is necessary to conform to Wang Pi's understanding. 5 6. Chan's own note: (p. 99, note 4): This translation of miao9 as "subtlety" rather than "mystery" is according to Wang Pi. 7, Ratana (I, p. 40) suggests that the words k'ung-hsuh (empty) are later additions. Hatano says two texts have added ch'i-huaii (its heart) under k'ung-hsu in order to make better sense, but he thinks k' ung-hsu is superfluous. 8. Wang Pi' s ex.press ion i wu wei _yung:j (use nonbeing as function) also appears in wang Pi chapters 11 and 40. 9 Shihk (to go to) * h 1 * is ere understood as ho (to accord) . 10, Chan's original translation, "deep and profotmd." He noted (p. 100, note 8): The word hsUanm (deep and profound) h * as a very wide range of meanings; it means "dark,. 11 "abstruse," "deep," "profound," "secret," and so forth. In Taoist religion the aspect of mystery should be stressed, but in Taoist philosophy tne profound or metaphysical aspect is paramount. The word simply bas to be understood in its context. 11. Chan's own note (p. 100, note 9): Professor Boodberg bas written an extremely provocative article on the translation of t'his chapter ("Philosophical Notes on Chapter One of Lao Tzu, 11 Harvard Journal of Asiatic Studies, 20 [1957]: 598-618). He says that *------~-*~---***** , ~: f 6 "philologist should protest with the utmost vigor the common translation of Chinese~ and~ as 'Being' and 'Non-being' respectively ..•. these two Chinese terms, even in Taoist environment, remained securely within the semantic and philosophical category of habit of possession, being both essentially transitive verbs, 'to have (something)' and 'not to have (something,' with objects following them in the normal course of grammatical and philosophical events" (p. 607), Evidently he overlooks the fact that in tne Lao Tzu (chapters 2, 40, and so on), n and in many places in the C1rnang Tzu (by Chuang 0 Chou, 369-268 B.C.?), (especially chapters 2, 6, 12, 1:33b-34a, 3:15a, 5:9a •... , Ssu-pu ts'ung-k'anP (Four Libraries series) ed., to mention only a few instances, ~q and wur are not transitive verbs and do not mean "having" or "not having" anything. 12. The meaning of the corrupted text here is unclear. CHAPTER 2 of the world all know beauty as beauty, There arises the recognition of ugliness. When they all know the good as good, There arises the recognition of evil. Being and nonbeing produce each other; Difficult and easy complete each other; and short contrast1 each other; and low distinguish each other 7 and voice harmonize each other; and behind accompany each other. The beautiful is what the human heart increasingly enjoys, 2 and ugliness is what the human heart hates and dislikes. Beauty and ugliness are comparable to joy ana anger. Good and evil are comparable to right and wrong. Joy and anger have a common root. Right and wrong belong to the same family.3 Therefore they should not be presented onesidedly. All these six are names and articles 4 that show Nature (Tzu-jana .. self-so) should not be presented onesidedly. Therefore the sage manages affairs without action. Nature herself suffices; he who acts (artificially) will meet with defeat, spreads doctrines without words. things arise, and he does not turn away from them. 8 He produces them but does not take possession of them. He acts but does not rely on his own ability, 5 Wisdom itself is complete; he who acts (artificially) is false. He accomplishes his task but does not claim credit for it. . 6 (The sage) functions by following things. success comes from them. Therefore (the sage) claims no credit. * 1 b he does not claim credit that It is precise y ecause his accomplishment remains witb him. If success lies in oneself, the accomplishment will not last. NOTES 1. chan's note (p. 102, note 1): The Wang b h . c Pi text has chiao (to contrast) instead of ~ (to contrast). Evidently Waley (p, 257) has followed wang Pi, but the Ho-shang Kung ana, according to Chiang Hsi-ch'ang, forty-six other texts, have hsing. As Pi YUan has pointed out, the word cbiao is not found in ancient books, and, according to Ma Hsu-lun, whenever the long and the short are contrasted in ancient literature, the word hsing is used. Above all, chiao does not rhyme in the 9 verse but hsing does. Although both words mean the same, tbe Chinese character should be hsing. 2. According to Hatano, I, p. 45, the Ku-i a ts'ung-shu edition (Ancient and missing texts series) has yueh-chine (joy or music increases) instead of chin-yUen (increasingly enjoys), obviously a mistake in reversing the order of the two words. 3. Compare Wang Pi, chapter 18. -"' 4. Ming-shu-'- (clear number) is the same as ming-shu (narne and articles) which define and clarify the names and reality of things. 5. According to a Japanese commentator, since this comment seems to be on "spreading doctrines without words," just as the preceding comment is on "manages affairs without action," perhaps the word weig (to act) 11ere should be amended to read h yen (to speak). See Hatano, I, p. 49. 6. Yini (to follow [Nature] is a basic concept in Wang Pi. It is to appear again and again (chapters 27, 36,,. 41, 45, 49, 51, 56). CHAPTER 3 Do not exalt the worthy, so that the people shall not compete. Do not value rare treasures, so that the people shall not steal. Do not display objects of desire, so that the people's 1 hearts shall not be disturbed, To be worthy means to be capable. To exalt is to praise, and to value is to glorify. Ability alone should be applied to the task; what is the use of praising (the worthy)? Utility alone should be put into operation; what is the use of valuing (rare treasures)? To exalt the worthy and to make them famous is to cause their fame to exceed their ability. They will then act and always compete2 to try to overcome3 one another. 4 When goods are valued beyond their usefulness the avaricious fight for their own benefit; they break through or climb over walls 5 and ransack trunks6 at the risk of their lives. (Thus) if we do not display objects of desire, then the hearts will not be disturbed. Therefore in the government of the sage, He keeps their hearts vacuous, 7 Fills their bellies, 11 The heart barbers wisdom and the belly harbors food. Vacuity means wisdom and to be full means to be without cunning. Weakens their ambitions, And strengthens their bones, Bones means to act without cunning. Ambition means to create activities so as to disturb (oneself). When the heart is vacuous, ambition becomes weak. He always causes his people to be without knowledge (cunning) or aesire, This means to maintain their integrity (truth, realness). And tbe crafty to be afraid to act. Craftiness means to act cunningly. By acting without action, all things will be in order. 12 NOTES 1. chan's note (p. 104, note 4): This word ].*n the Wang Pi text but does not appear in appears the Ho-shang Kung and forty-seven othe r texts. l*s necessary to maintain the parallel-Its presence ism of the three sentences. 2. According to T'ao Hung-ch'ing, the word h . a (to compete) should be repeated~ to read ~ b wei erh ch'ang chiao, chiao neng hsiang -she and to make the last sentence contain four characters. They Wl.11 then act and always rt would then read: t *hey will compete to try to overcome one compete; another. 3. T'ao takes hsiang-shec to mean hsiangshengd (to overcome one another) . 4. The Tao te chen-ching chi-chu (Col lected * f the classi'c of the Way and Virtu e) commentaries o _ version has yung kuo ch'i jen, hsia-pen erh ching, hsiao-neng hsiang-shee (Because their fame exceeds their ability, they will rush to compe te and to exert their ability to overcome one an other), instead of yung kuo eh' i jen, wei erh ch'ang-chiao, f t.h * fame exceeds their nenq hsiang-she (Because "eir ability, they will then act and always compete to try to overcome one another) . s. The expression ch'uan-y'Ug (to break through or climb over walls) comes from the An alects, 17:12. 13 6. The expression t'an-ch'iehh {to ransack trunks) comes from Chuang Tzu, chapter 10 (4:lba). 7, Chan's note (p, 104, note 5): Hsui (va cuous) is a Taoist term. It is not to be take n in its literal sense of being empty and is no t to be equated with the Buddhist k'ungj, which means emptiness or freedom from specific cha racteristics. Rather, as a description of a state of mind, it means absolute peacefulness and purity of mind, freedom from worry and selfish desires , not to be disturbed by incoming impressions or to allow what is already in the mind to disturb what is coming into tbe mind, As a feature of reality , it means a profound and deep continuum in which there is no obstruction. CHAPTER 4 Tao is empty (like a bowl). It may be used but its capacity is never exhausted. It is bottomless, perhaps the ancestor of all things. It blunts its sharpness, It unties its tangles, It softens its light. It becomes one with the dusty world. Deep and still, it appears to exist forever. I do not know whose son it is. It seems 1 to have existed before the Lord. He who holds on to the capacity of a family cannot perfect that family. He who holds on to the capacity of a country cannot perfect that country. When you exhaust your strength to lift that which is heavy, you cannot perform that function (~a, use). Truly, even if one knows how to bring order into the myriad things but does not do it through the Tao of the two modes, 2 then one cannot bring them to completion. Although the Earth is physical body and soul, if it does not follow Heaven, it cannot preserve its tranquility. Although d form . 3 1'f i't does not Heaven is essence an , 4 follow Tao, it cannot keep its clarity. Being empty, Tao may be used, and its usefulness cannot be exhausted. Filling it makes for total capacity, and when that capacity is 15 reached, there will be overflowing. Truly, "empty, it may be used," and yet its capacity is never exhausted. Then its infinity reaches the highest degree. Although its form is big, it will not be trouble for the body, Although there is much to be done, its capacity cannot be exhausted. When the myriad things forsake this (Tao) and seek (another) master, where is another master to be found? Is it not likewise "bottomless, perhaps the ancestor of all things"? It blunts the sharpness but itself is not diminished. T1le tangles are untied but it will not tire itself. It softens the light but does not soil its body. It becomes one with the dusty world but its true state will not be changed, Is it not "deep and still, it appears to exist forever"? If the Earth keeps its form, then by its virtue it cannot support more than its capacity. If Heaven is contented with its forms, then by its virtue it cannot cover more than its capacity. 1f Heaven and Earth cannot be compared with it (Tao), does it not "seem to have existed before the Lord"? The Lord (Tib) means the Lord of Heaven. 16 NOTES 1. Chan's note (p. 106, note 4): The word nsiangc here means "seems" and repeats the :feeling expressed in the word "appear" two lines before. To interpret it to mean "image" as do Arthur Waley and Duyvendak, or ":form" .. ,would be to make the~ Tzu more metaphysical than it really is. 2. According to Tsukada Taiho and Den Shiryu, (two molds) here means heaven and earth. However, in Wang Pi, chapter 25, it means having physical form and having no physical form, or original substance and the phenomenal. world. 3. Ching-hsiange, literally 'psychic phenomenon," means spirit in contrast to hsing-p'of (the physical body) . 4. According to Yen Ling-feng, read chingg (essence) and ch'ingh (clear). In Lao Tzu, chapter 39, it says, "Heaven obtained the One and became clear. Earth obtained the One and became tranquil. " Yen also says that the Wang Pi corrunentary up to this point is originally the commentary on chapter 25. However, Wang Pi often expressed similar ideas in different chapters. CHAPTER 5 Heaven and Earth are not benevolent. 1 They regard all tbings as straw dogs. 2 Heaven and Earth leave what is natural (Tzu-jan, Self-so) alone, They do nothing and create nothing. Tbe myriad things manage and order themselves. Therefore they are not benevolent. One who is benevolent will create things, set things up, bestow benefits on them and influence them. He gives favors and does something. When he creates, sets things up, bestows benefits on things and influences them, then things will lose their true being, When he gives favors and does something, things will no longer exist completely. When things can no longer exist completely, (heaven and earth) will not be 3 able to cover and carry everything, Animals eat straw, though the earth does not produce it for them. 4 Men eat dogs, though (heaven) does not produce dogs for them. If nothing is done to the myriad tbings, each will accord with its function, and everything is then self-sufficient. If one builds up favors, 5 it will be impossibl.e to leave things alone. The sage is not benevolent. He regards all people as straw dogs. The sage (in his heart) is one with Heaven 18 and Earth (has character as Heaven and Earth). 6 For him, people are like straw and dogs. How Heaven and Earth are like a bellow! While vacuous, it is never exhausted. When active, it produces even more, T'oa is a series of bellows. YUebb is comparable to a flute. The inside of the bellows is empty, without feeling and without action, Therefore, while vacuous, it can never be exhausted, and when moved (used) , will never be spent. In the vast and extensive space between heaven and earth they are left alone. Therefore they, like a bellows, cannot be exhausted, Much talk will, of course, 7 come to a dead end. It is better to keep to the center. The more one acts, the more one is mistaken. Things build their evil, 8 and actions bring about the wrong words. T'hey will not do.9 Do not speak. 10 And do not manage. 11 (Otherwise), one surely comes to a dead end. If the bellows keeps to the center, 12 there will be no exhaustion. If one discards oneself and leaves things alone, 13 then everything will be in order. If the bellows has an intention to produce sound, it cannot ful£i11 14 the demand of the blower. 19 NOTES 1. Chan's translation, "Heaven and Earth are not humane." He noted (p. 108, note l): Jene (humane) has been variously translated as "love," "benevolence," "human-heartedness, 0 "true manhood," and so on. For a discussion of the translation of this term, see W'ing-tsit Chan, A Source Book in Chinese Philosophy, Appendix, "On Translating Certain Chinese Philosophical Terms," 2. Chan's note (p. 108, note 2): Straw dogs were used for sacrifices in ancient China. After they had been used, they were thrown away and there was no more sentimental attachment to them. 3. According to T'ao Hung-ch'ing, peid (to provide, to complete) is to be taken as peie (to cover) . 4. Note that Wang Pi differed from Lao Tzu in considering stray dogs as two separate things. It is astonishing how earthly Wang Pi's interpretation is here. 5 R ah .f ( g . ea ui wisdom) as hui (favor). 6. Book of Changes, commentary on hexagram no. 1, Ch'ienh (Heaven). 7. Chan's note (p, 108, note 3): Practically all translators, including Waley and Duyvendak, take i shu to mean "quick." "soon. 11 or 11 h " , , rnuc , ..•. They find little support among Chinese commentators. According to Wang Pi, it means the principle (lij) 20 f t *1 • and Ho-shang Kung has followed him. o. _ ings, Lu Te-ming quotes Wang Pi and adds the meaning of shihk (tendency). In either case it means the course of things, or their history ..•. 8. T'ao Hung-eh' ing suggests to read Q1 (evil) as huim (wisdom) to conform with "wisdom is built up" above. 9. Some words are probably missing in this sentence. 10. Many commentators regard the two words Eu-yenn (not to speak) as spurious. The passage here is obscure. 11. Li0 means to manage. Many commentators have tried to make sense out of it. 12. Shup (number, principle) before chungq (center) is clearly spurious. 13. A similar statement is found in Wang Pi, chapter 38. 14. Hatano I, p. 70, quoting various Chinese r writers, points out that kung (to share) can also be taken as kungs (to fulfill, to supply) or as t kung (to bow) . CHAPTER 6 The spirit of the valley never dies. It is called the subtle and profound female. The gate of the subtle and profound female 1 Is the root of Heaven and Earth. It is continuous, and seems to be always existing. use it and you will never wear it out. The spirit of the valley is comparable to the center of the valley which is nothing, 2 without form, without shadow, without opposing it and without going against it. It remains quite low and does not move. It holds on to quietude and does not decline. 3 The valley is formed by it, but we cannot see its form. This is a perfect thing. It remains so low that we cannot name it. Therefore we call it "the root of Heaven and Earth. It is continuous, and seems to be always existing. Use 4 it and you will never wear it out." The gate is whence the subtle and profound (mysterious) female goes through. Following the path which the female takes, it becomes 5 one body with the ultimate. Therefore it is called the root of Heaven and Earth. If we say it exists, we do not see its form. If we say it does not exist, the myriad things come into existence because of it. 6 Therefore "it is continuous and seems to be always existing." 22 It completes all things. Use it, and it is never burdened. Therefore it is said, "You will never wear it out." 23 NOTES 1. Chan's note (p, 111, note 2): The "Hsiang-erh" conunentary interprets ku as "passion" and the gate of the female as the female reproductive organ. Significantly, this sexual interpretation has received no support .•.. 2. Yen Ling-feng, citing a Japanese source a b (see Hatano, I, p, 71), reads ku (valley) as~ (things) , rt would then read, "There is nothing in it." This whole conunentary was quoted by Chang Cbanc (fl. 320) in his own corrunentary of the Lieh Tzud (attributed to Lieb YU-k'oue, 450-375 B.C.?), Ssu-pu ts'ung-k'an ed., l:lb. 3. T'ao Hung-ch'ing substitutes wu for ku, making tbe sentence to read, "Things are produced by it." In Wang Pi, chapter 41, the sentence is repeated with the word ~* 4. This quotation of the two sentences from the Lao Tzu does not appear in Chang Chan's quotation of the Wang Pi commentary. Both T'ao and Yen therefore think that the quotation should be deleted, 5. Chang Chan bas t'ai-chif (great ultimate) instead of simply chig (ultimate). Yen thinks Chang Chan should be followed. However, Chang Chan does not adhere to tne Wang Pi commentary strictly. 6. Tbese two sentences, with some variation, also appear in Wang Pi, dhapter 14. CHAPTER 7 Heaven is eternal and Earth everlasting. They can be eternal and everlasting because they do not exist for themselves. If one exists for oneself, one will compete with others. If one does not exist for oneself, everything will come to him. And for this reason can exist forever. Therefore the sage places himself in the background but finds himself in the foreground. He puts himself away, and yet he always remains. Is it not because he has no personal interests? This is the reason why his personal interests are fulfilled. Having no personal interests means not doing anything for oneself. One finds himself in the foreground and always remains. rt is therefore said, "His personal interests can be fulfilled." CHAPTER 8 The best (man1 ) is like water. Water is good; it benefits all things and does not compete with them. It dwells 1n (lowly) places that all disdain, What man hates is lowliness. This is why it is so near to Tao. Tao is nonbeing. Water is being. Therefore it is said to be near to (Tao) . (The best man) in his dwelling loves the earth, In his heart, he loves what is profound. In his associations, he loves humanity. In his words, he loves faithfulness. In government, he loves order, In handling affairs, he loves competence. In his activities, he loves timeliness. It is because he does not compete that he is without reproacn. That means man2 should always respond to this 3 Tao. 26 NOTES 1. Chan's note (p. 114, note 1): Most commentators and translators have understood the Chinese phrase literally as the highest good, but some commentators and translators have followed Wang Pi and taken the phrase to mean the best man. Both interpretations are possible. The former interpretation has a parallel in chapter 38, which talks about the highest virtue, while the latter has a parallel in chapter 17, where both Wang Pi and Ho-shang Kung interpret "the best" to mean the best ruler. I have followed Wang Pi, not only because his commentary on the text is the oldest and most reliable~ but also because the Lao Tzu deals with man's way of life more than abstract ideas. 2. The Tao-te chen-ching chi-chu version bas shuia (water) instead of jenb (man). A number of Chinese and Japanese corrunentators have followed it. See Hatano, I, p. 77, However, the Lao Tzu also CHAPTER 9 To hold and fill a cup to overflowing Is not as good as to stop in time To hold means not to lose t11e virtue. If you (desire) not to lose virtue but wish to increase it, it will inevitably collapse. Therefore it is not as good as to stop in time, That is, it is not so good as to be without virtue and to be without accomplishment. Sharpen a sword-edge to its very sharpest, And the (edge) will not last long. When If one sharpens the edge so that it is sharp and continues to sharpen it, the edge will inevitably be broken. Therefore it will not last long. gold and jade fill your hall, You will not be able to keep them. It is not as good as to sto.p in time. To be proud with honor and wealth talks about man here, Is to ca use one's own downfall. 3. The commentary has cnihc (order) but some editions, including the Tao-te chen-ching chi-chu, have tz'ud (this), which makes better sense. See Hatano, ibid. That means it will not last long. Withdraw as soon as your work is done. 1 Such is Heaven's Way. The four seasons rotate. When the work is done, they move on. 2 30 profoundness, 8 can you love the people and govern the state without knowledge (cunning)? To use tricks to achieve accomplishment and to manipulate the course of things and thus to seek to escape (from people) is cunning. Profound insight so that it will be spotless means to abandon sageliness. To govern the state without resorting to cunning means to discard wisdom. 9 If you can do it without cunning, people will not avoid you and the government of the state will be in order. Can you play the role of the female in the opening 10 closing of the gates of Heaven? The gates of Heaven is the place through which the world passes. Opening and closing are the juncture of order and disorder. The successive opening and closing prevail over the whole world, Therefore it is said, "The opening and closing of the gates of Heaven." The female responds but does not lead, follows does not (deliberately) act. It means can play the role of the female in opening and closing of the gates of Heaven, 11 all things will submit spontaneously and you will live in peace. Can you understand all and penetrate all without taking any action? 31 This means that if you understand perfectly and penetrate all without delusion and are able not to take any (deliberate) action, then things will transform (spontaneously). This is what is meant by saying, "Tao invariably takes no action. If kings and barons can keep it_. all things will transform spontaneously. 1112 To produce things That is, not to block their source. a.nd to rear them, That is, not to inhibit their true nature. To produce, but not to take possession of them, To actJ but not to rely on one's own ability, To lead them, but not to master them-This is called profound and secret virtue. If you do not block the source of things, they will come into being by themselves. What achievement is there? If you do not inhibit the nature of things, things will succeed by themselves, What action is there to rely on? Things grow and become proficent by themselves and I neither master nor complete them. To have virtue without being a rnaster--is that not a subtle (profound mystery)? Whenever one speaks of profound and secret virtue, it always indicates virtue without our knowing who the master is, It comes from secret depths. I \ 1 32 NOTES 1. Chan's note (p. 117, note 1): Emperor Ming-huang thinks that tsaib (to keep) is interchangeable with tsaic (a particle for exclamation) and should be the last word of the preceding chapter. [Some] commentators have followed him. Furthermore, t11ey contend, since all lines of this chapter contain four words except this first line, the word tsai must be superfluous to it. However, it is found in both the Wang Pi and Ho-shang Kung texts as well as in their commentaries, and is also found in the passage quoted in the Huai-nan Tzud (by Liu Ane, 179-122 B.C.), Ssu-pu pei-yaof (Essentials of the Four Libraries), ed., 12:14a. The phrase tsai ying-p'og appears in a work by Ch'u h i Yiian (343-277 B.C.). (See Ch'u tz'u [Elegies of Ch'u], Ssu-pu pei-yao ed., 5:6b.) Furthermore, the two words ying-p'o (the spirit) represent one concept, forming a parallel with the One. Without the word tsai, there would be no verb for "the spirit." 2. Chan's note (p. 117, note 2): Ying-p'o means hun-p'oj, the heavenly and earthly aspects of the soul. As generally understood, hun is the spirit of man's vital force, expressed in man's intelligence ana power of breathing, whereas ~ is the spirit of man's physical nature, expressed 33 in bodily movement. The "Hsiang-erh" corrunentary interprets E..'...£ as semen, on the ground that 122.k (white) forms a part of the character .J2_'...£ and is pronounced like it, Since the "Hsiang-erh" commentary is a Taoist religious text, chiefly concerned with the conservation of human energy in order to prolong life, it has gone so far as to interpret "white" in chapter 28 as semen and "black 11 as the inside of the female organ., where, it says, it is dark. 3. In the silk manuscript of the Lao Tzu discovered in an ancient tomb at Ma-wang-tui 1 , Changsha, in 1974, the word tsai is at the head of the chapter. rn See Wen-wu (Cultural products) 11 (1974): 12, 18. 4, Chu Hsin (1130-1200) severely criticized this interpretation as "nonesense." To him, the sentence merely means what it says. (Chu Tzu yi.l1ei0 (Classified conversations of Master Chu), 1880 ed., l37:5a, but Wang Pi was expounding his own philosophy. 5. Literally, "All will naturally be your guests." Compare Lao Tzu, chapter 32: "Tao is eternal and has no name. Though its simplicity seems insignificant, none in the world can master it. If kings and barons would hold on to it, all things would submit to them spontaneously." 6. Chan's note (p. 117, note 3): chuan means neither ["to follow"] a w p* th' k s ang 1 in s, nor "to 34 employ," as Ho-shang Kung thinks, but "to concentrate," according to Chu Hsi. See Chu Tzu yi.'l-lei, 12 5: lOa. 7. In version B of the silk manuscript of the Lao Tzu, the word is chienP, meaning a mirror (to look at a pool of water to see one's own reflection), and in version A it is lanq (blue), a corruption of chien, See Wen-wu, 11, 18 and 12, respectively. 8. Compare Lao Tzu, chapter 56: "He who knows does not speak. He who speaks does not know. Close the mouth. Shut the doors. Blunt the sharpness. Untie the tangles. Soften the light. Become one with the dusty world. This is called profound identification." 9. Compare Lao Tzu, chapter 19: "Abandon sageliness and discard wisdom; then the people will benefit a hundredfold." 10. Chan's note (p. 118, note 8): Ho-shang Kung says the heavenly gates refer to the place in the Polar Star where the Lord of Heaven is. He is definitely confusing Taoist philosophy with later Taoist religion. Modern writers have explained it in terms of the senses, or specifically the ears, mouth, and nose, or the alternation of activi.ty and tranquility in the operation of Nature, or the spiritual and mental activities of man. Most writers, however, are satisfied with Wang Pi's explanation that which means the way of Nature. In the Chuang Tzu chapter 23 (8:13b), it means "non-being," In his 35 commentary on the passage in the Chuang Tzu. Kuo Hsiangr (d. 312) says that the gate of Heaven is a general name for all things and that it is the same as "the door of all subtleties" in chapter 1 of the Lao Tzu ...• Waley thinks~ is literally "semen" and that "opening and closing" alludes to a sexual technique, 11. Compare Lao Tzu, chapter 32. 12. This sentence appears in Lao Tzu, chapter 37. CHAPTER 11 Thirty spokes are united around the hub to make a wheel, But it is on its nonbeing that the utility of the carriage depends. The reason why the hub unites and controls or leads thirty spokes is due to its nonbeing. Because of its nonbeing, it can accept all. It really1 guides all. Clay is molded to form a utensil, But it is on its nonbeing that the utility of the utensil depends. Doors and windows are cut out to make a room 3 But it is r its nonbeing that the utility of the room depends. Therefore turn being into advantage, and turn nonbeing into utility. T*he reason why wood, clay, and wall can make these three things is because all function through their nonbeing. Nonbeing means to turn being into advantage. They all rely on nonbeing to be useful (to function) . 2 37 NOTES 1. Here corrunentators are unclear. Various suggestions have been made to read shiha (really) as shihb (is), kuac (few), and chihd (perfect). See Hatano, I, p. 92. 2. A similar sentence appears in Wang Pi, chapter 1, translated there as: To be useful, it has to function through nonbeing. It also appears in Wang Pi, chapter 40. CHAPTER 12 The five colors 1 cause one's eyes to be blind. The five tones cause one's ears to be deaf. The five flavors cause one's palate to be spoiled. Racing and hunting cause one's mind to be mad. To be spoiled means something has gone wrong. It is said to be spoiled because the function of the mouth has been lost. Ears, eyes, mouth (palate), and heart should all follow their own nature. If one does not use them to accord with his nature and destiny but instead to injure his just-so-ness (Tzu-jan), then one is said to be deaf, blind, spoiled, and mad. Goods that are hard to get injure one's activities. Goods that are hard to get obstruct one's direct road (and) therefore injure one's activities. For this reason the sage is concerned with the belly and not the eyes. Therefore he rejects the one but accepts the other. Being concerned with the belly means to nourish oneself with things. Being concerned with the eyes means to enslave oneself by things. For this reason the sage is not concerned with the eyes. 39 NOTES 1. Chan's note (p. 121, note 1): The five colors are blue, yellow, red, white, and black; the five sounds, the five full tones in the Chinese musical scale; the five tastes, salty, bitter, sour, acrid, and sweet. These fivefold classifications have resulted from the theory of Five Agents or Elements, which conceives things to be results of the interactions of the Five Agents, namely, Water, Fire~ Wood, Metal, and Earth. Many things have been formed in sets of five to correspond to them. CHAPTER 13 Be apprehensive when receiving favor or disgrace. Regard great trouble as seriously as you regard your body. What is meant by being apprehensive when receiving favor or disgrace? Favor is considered inferior. Be apprehensive when you receive them and also be apprehensive when you lose them. Tb.is is what is meant by being apprehensive when receiving favor or disgrace. Favor is certainly followed by disgrace and honor is certainly followed by trouble. Favor1 and disgrace are equal, and honor and trouble are the same. If a subject is apprehensive when receiving favor, 2 disgrace, honor, or trouble, he cannot be trusted with the empire. What does it mean to regard great trouble as seriously as you regard the body? Great trouble belongs to the same category as honor and favor. "The fulness of life leads 3 surely to death." Therefore it is called "great trouble." When one is deluded by nonor and favor, (the effect) will fall back on the person, Therefore it is said that the great trouble is (to be regarded) as one's body (person). 41 The reason why I have great trouble is that I have a body, (Trouble) arises because I have a body. If I have no body, (because of) the return to Tzu-*jan. What trouble could I have? "' Ther..efore he who values the world as his body may be entrusted with the empire. \ \ Nothing can change the body. Therefore it is said to regard it seriously. Only when one does so can he be entrusted with the empire. He who loves the world as his body may be entrusted with the empire. Nothing can hurt the body. Therefore it is said to love it. Only when one does so can he be entrusted with the empire, Only when one neither hurts nor changes his body with favor, disgrace, honor, or trouble can one be entrusted with the empire. 42 NOTES 1. The Lao Tzu text has chinga (apprehensive), but as many writers have pointed out, judged by the preceding sentences, ching is obviously a misprint b for ch'ung (favor), 2. chan's note (p. 123, note 3): Wang Pi's text has: "favor is inferior" and the expression can be understood as favor received by those in inferior positions. Wang Pi has commented on it in this sense. Ho-shang Kung, on the other hand, has "disgrace is inferior." According to Chiang Hsich'ang, nine other texts agree with Ho-shang Kung. Thirty-two have "favor is inferior" and six have "favor is superior and disgrace inferior," 3. Compare Lao Tzu, chapter 50. CHA.PTER 14 We look at it and do n-0t see it; Its name is The Invisible. We listen to it and lõnot hear it; Its name is The Inaudible. We touch it and do not find it; is The Subtle (formless). l Its name These three cannot be further inquired into, And hence merge into one, Because it has no shape, no form, no sound, and no echo, there is nothing it cannot penetrate and nowhere it cannot go, It cannot be known. Furtnermore, I do not know its name2 by my ears, eyes, or body. Therefore they cannot further be inquired into, and hence merge into one. Going up high~ it is not bright, and coming down low, it is not dark. Infinite and boundless, it cannot be given any name7 It reverts to nothingness. This is called shape without shape, Form without objects. If we say it does not exist, the myriad things come to completion because of it. If we say it exists, we do not see its form. 3 Therefore it is said, "Shape without shape. Form without objects." 44 It is The Vague and Elusive. It is indefinable. Meet it and you will not see its head. Follow it and you will not see its back. Hold on to the Tao of old in order to master the things of the present, Things (affairs) means events that take place. From this one may know the primeval beginning (of the universe) . 4 This is called the bond of Tao, The formless and nameless is the ancestor of the myriad things. Although present and past are not the same, time changes, and customs alter, yet through it all things fully obtain 5 their order. Therefore it is possible to "hold on to the Tao of old in order to master the things of the present," Although antiquity is far away, its Tao still exists. Tberefore, though we are in the present, we can know the primeval beginning, 45 NOTES 1. chan's note (p, 125, note 7): The Doctrine of the Mean, cbapters 1, 33. h . a 2. Yen Ling-feng suggests t"at ming (name) should read hob (what?), that i~> What~it is. 3. The two sentences also aP.!i?;ar in Wang Pi, chapter 6. 4. Chan's note (p. 125, note 8): Ch'eng Ic d (1033-1107), Pr~face to the I chuan (Commentary on the Book of Changes). 5. Yen argues that chihe (order) should be read shihf (beginning) to conform with "beginning" '~t t~ end of the commentary. CHAPTER 15 Of old those who were the best rulers were subtly mysterious and profoundly penetrating; Too deep to comprehend. And because they cannot be comprehended, I can only describe them arbitrarily: cautious like crossing a frozen stream in the winter, Cautious like crossing a frozen stream in the winter, as though they wished and yet did not wish to go over. Their feeling is impossible to perceive. Being at a loss, like one fearing danger on all sides, When the four neighbors (all sides) attack, the master of the center is at a loss and does not know in what direction to go. The clues of people of high virtue cannot be seen, and their intentions 1 cannot be known. They also are like these (two examples) Reserved, like one visiting, 2 Supple and pliant, like ice about to melt, Genuine, like a piece of uncarved wood, Open and broad, like a valley, Merged and indifferentiated, like muddy water. 3 The word "like" in these sentences mean that appearances and forms in these cases are not describable. Who can make muddy water gradually clear through tranquility? 47 Who can make the still gradually come to life through activity? Through principle (lia), obscure thihgs bepõe brilliant. Through tranquility, muddy things become clear. Through activity, still things will come to life. This is the Tã of'Tzu-jã. "He who makes •.. ? " describes the di.ffi9ulty of the task. "Gradually" means t11oroughness and cautiow .. He who embraces 'thi§ Tao does not want to fill himself to 'overflowing, "Fill to overflowing" means that it will certainly go over the brim. It is precisely because there is no overflowing that he is beyond wearing out and renewal. . 4 Pi means to cover. 48 NOTES 1. This sentence also appears in Wang Pi, chapter 17. b There te-ch'U (virtue-interest) reads i-ch'uc (intention). According to T'ao Hung-ch'ing, te-ch'u here should read i-ch'U also. 2. chan's note (p. 127, note 3): (appearance, attitude) in the Wang Pi text but k'oe (guest) in the Ho-shang Kung, Fu I, and fifty-one other texts mentioned by Chiang Hsi-ch'ang. K'o rhymes with the four following linesr ~does not. rt is interesting that Waley has written a long conunentary oñ {for this chapter), but chooses k'o here instead of~* 3. chan's note (p. 127, note 4): The sevenfold description may suggest a progression, or seven categories of moral cultivation, but there is no need to treat the Lao Tzu so systematically. 4. Most commentators feel that Wang Pi's interpretation of £if as "to cover" does not make sense and that Ei here is the same as £.hg (worn out) in Lao Tzu, chapter 22. CHAPTER 16 Attain complete vacuity. Maintain steadfast quietude. This is to say that at~aining vacuity is the ' ' . .., utmost steadfastness,' ( ser:Lousnes s) of th"ings, ' ~f ~ and maintaining quietude is the true correctness of things. All things come into being, That is, to be active and to grow, .. And I see thereby their return. The return is to be seen in vacuity and quietude. Being arises out of vacuity and movement arises out of quietude. Therefore although the myriad things act together, finally they will return to vacuity and quietude. That is the ultimate steadfastness of things. All things flourish, But each one returns to its root. Each thing returns to its origin. This return to its root means tranquility. It is called returning to its destiny. To return to destiny is called the eternal (Tao). If one returns to one's root, one will be tranquil. Therefore it is called tranquility. When one is tranquil, one returns to one's destiny. Therefore it is called returning to one's destiny. When one returns to one's destiny, one attains the eternity of nature ~ \1 50 and destiny. Therefore it is called the eternal. To know the eternal is called enlightenment. Not to know the eternal is to act blindly to result in disaster. This thing called eternal . t 1 is neither partial nor prom1nen . There is no appearance of light or darkness and no manifestation of heat or cold. Therefore it is said, "To know the eternal is called en1 ightenment." Only by this return can one embrace and penetrate all things so that nothing is not contained. If one is mistaken from this point on, evil enters into one's lot and things will be separated from their lot2 (nature). Therefore it is said, "Not to 'know the eternal is to act blindly to result in disaster." He who knows the eternal is all-embracing. There is nothing that is not embraced or penetrated, Being all-embracing, he is impartial. When he embraces and penetrates everything, he reaches the point of complete impartiality. Being impartial, he is kingly (universal). 3 When he is completely impartial, he reaches the point of universality. Being kingly, he is one with Nature. When he is universal, he will reach the point of forming a unity with Heaven (Nature). Being one with Nature, he is in accord with Tao, \ ' 4 When he becomes one with Heaven in virtue, 51 embracing Tao and becoming pervasive, ~( will reach the point of achieving extreme 5 vacuity and nothingness. Being in accord with Tao, he is everlasting. • ' i ' When he achieves vacuity . a1nd n6thingnes s to tne infinite and extreme de~ree and attains the eternal of Tao, he will reach the point of having no limit. 'i And is free from danger throughout his lifetime. This thing called nonbeing cannot be hurt by water or fire, or destroyed by m~tal õ,?~one. If one exercises it in the mind, the t~ger cannot bite its teeth, and the wild buffalo cannot butt its horns, and weapons of war . t h. 6 Wh cannot thrust their blades in o irn. ere would there be any danger? 52 NOTES 1. The same phrase appears in Wang Pi, chapter 35. 2. Fena (lot, part, or to divide) hardly makes sense here. T'ao Hung-ch'ing suggests that fen in the first instance should read chihb (knowledge) and Yen Ling-feng suggests that fen in the second instance should read chenc (true). The idea of fen (part or lot) appears in Wang Pi, chapters 25 and 41. 3. Chan's note (p. 129, note 2): "[Some texts] have shengd (to produce) instead of wang (kingly) • • Ma HsU-lun thinks that sheng is a corruption of wang8 , which in turn is a corruption of chouf (uni vers ial. .•. " 4. Book of Changes, conunentary on hexagram number 1, Ch'ieng: "The great man accords in his character with Heaven and Earth." Compare Wang Pi, chapter 5. 5. According to T'ao, chih (extreme) should read ch'iung-chii (infinite and extreme) as in the following sentence. 6. Paraphrasing Lao Tzu, chapter 50. CHAPTER 17 l The best (rulers) are those whose existence is (merely) known by the people. 2 3 The best rulers are great men. The great men' are above, Therefore it is said that (they ~re) the best rulers. The rulers are ~eally above. h They dwell in "managing affairs 'o/ithout action and spread doctrines without words'. 4 All things arise, and they do not claim to be their source." Therefore people merely know that they exist. That means they follow the rulers above. The next best are those who are loved and praised. (Although the rulers above) cannot rnanã~ '1'1 affairs without taking action or spread'!. Cloctr'irtes ; . ~, without words, they establish the good things and spread them among the people so that people below love and praise them. The next are those who are feared. They can no longer command things by grace and benevolence but rely on force and power. And the next are those who are despised. 5 They cannot regulate people in the correct way but govern the empire by strategy (cunning). The people know how to avoid them, and their orders are not followed. Therefore it is said that they are despised. It is only when one does not have enough faith in 54 others that others will have no faith in him. If one does not control one's body in accordance with nature, then one becomes ill. If one does not help a thing according to its true being, then evil flaws and quarrels arise. "It is only when one does not have enough faith in others that others will have no faith in him." This is the Tao of Tzu-jan. When this insufficiency is already felt, there is nothing which could be accomplished by strategy (completely) . (The great rulers) value their words highly. They accomplis11 their task~ they complete their work. Nevertheless their people say that they simply follow Nature. The beginning of Tzu-jan and the omens are not visible. The intentions (of the great rulers) 6 cannot be seen. There is nothing which could change their words, for if tney speak, there will certainly be response. Therefore it is said, "They value their words highly." They "manage affairs without action and spread doctrines without words," They establish things without forms. Therefore "they accomplish their task7 they complete their work" and people do not know why this is so. 55 NOTES 1. Chan's note (p. 130, note 1): T'ai-shanga [the highest] is understood by Ho-shang Kung as the highest in time, that is, antiquity, but by most others as the highest in virtue. 2. Chan's note (p. 130, note 2): [Some texts] have ~b (not) instead of hsiac (people). [Another text] has hsia-pu. In these cases the meaning is that the people did not know of the existence of their government. This version has been accepted by some modern scholars and translators. 3. T'ai-shang can mean either "great antiquity" or "great men on high". In view of what follows in Lao Tzu, Wang Pi's interpretation is correct. 4. Compare Lao Tzu, chapters 2 and 43'. 1 :pi. ' 1'1 ... \ similar statement is found in Wang Pi, chapters 23 and 63. 5. The word fad (law) is superfluous, most scholars agree. 6. Similar ideas are expressed in Wang Pi, chapter 15. CHAPTER 18 When the great Tao declined, The doctrine of humanity and righteousness arose. If one has lost the state of taking no action and, furthermore, establishes the good1 by using strategy, that rneans 2 pushing things. When knowledge and wisdom appeared, There emerged great hypocrisy. If one applies methods and uses intelligence to identify the treacherous, his intentions can be observed and his form (appearance) can be seen. People will know and avoid him. Therefore when knowledge and wisdom appear, the great hypocrisy emerges. When the six family relationships are not in harmony, There will be the advocacy of filial piety and deep love to children. When a country is in disorder, There will be the praise of loyal ministers. Out of great evil arises the name of the highest good, as it is said that good and evil belong in the same family. 3 The six family 4 relationships are: father and son, elder and younger brothers, and husband and wife, If these six relationships are naturally in harmony, and if the empire is naturally in complete order, then one does not know where filial piety, deep love for children, and loyal ministers are to be found. If the fishes forget the Tao of rivers and lakes, 5 then the need (virtue) to help each other arises. NOTES 57 1. Compare Wang Pi, chapter 5, commentary on the first two lines of Lao Tzu, chapter 5. 2. Hatano, I, p. l_27, says t"hat the character taoa got into the text by mistake because it resembles the character chi!lb (to advance, to push), but it can mean "it means" here. 3. Compare Wang Pi, chapter 2. 4. Certain editions have "mother" but that would duplicate the relationship of husband and < wife and omit the relationship of parents ~na, children. 5. Quoting Chuang Tzu, chapter 6 (3:8b). CHAPTER 19 Abandon sageliness and discard wisdom; Then the people will benefit a hundredfold. Abandon humanity and discard righteousness; Then the people will return to filial piety and deep love. Abandon skill and discard profit; Then there will be no thieves or robbers. However, these three things are ornaments and are not adequate. Therefore let people hold on to these: Manifest plainness, Embrace simplicity, Reduce selfishness, Have few desires. a l (~) 1 . . h b ' 2 ' Sage iness and wisdom are t e enison in a talent. Humanity and righteousness are the benison in a human being. Skill and benefit are the benison in a function. And yet the text just says to abandon them. Ornaments are greatly inadequate, If people are not enabled to hold on to something, there is nothing by which they will perceive the fundamentals. Therefore it is said, "These three things are ornaments and are not adequate." Hence let people hold on to something: hold on to plainness, simplicity, and having few desires. NOTES 1. Chan's note (p. 132, note 2): The word ~ has many meanings--adornment, culture, literature, social systems, education, words, argument, superficiality, artificiality, grain, pattern, and so on--and has led to various 59 translations, perhaps more diverse than any other word, 2. One edition has chiehb (outstanding) instead of shanc (good, praiseworthy, benison). CHAPTER 20 Abandon learning and there will be no sorrow. 1 How much difference is there between "Yes, sir," and "Of course not"? How much difference is there between "good" and "evil"? What people dread, do not fail to dread. In Part II (it is said), "The pursuit of learning is to increase day after day. The pursuit of Tao is to decrease day after day, 112 This being the case, learning is to increase one's ability and to improve one's knowledge. If we are without desires and are content, why should we seek to increase our knowledge? If we reach (hit) the target without knowledge, why then pursue progress? Swallows have mates and doves have companions. 3 People who live in cold places naturally know the particular furs. Thus that which is natural suffices, and to exceed it will cause trouble. Thus to lengthen the feet of the duck is not different from cutting the skin bone of the crane. 4 If one wishes to advance out of fear 5 for one's reputation, how does that differ from fearing punishment? "Yes, sir," and "Of course not," "good" and "evil"--how far do they differ? Therefore what people dread, I dread also. I dare not depend on that in order to become useful. 61 But, alas, how confused, and the end is not yet, 6 I sigh that I differ so much from the vulgar or ordinary person. The multitude are merry, as though feasting on a day of sacrifice. Or like ascending a tower in the springtime. The multitude are deluded by beauty and progress and become influenced (confused) by glory and profit. They want to advance and rival in their hearts. Therefore "the multitude are merry, as though feasting on a day of sacrifice. Or like ascending a tower in the springtime." I alone am inert, showing no sign (of desires), Like an infant that has not yet smiled. That is, I am empty; I have no form one can put a name to and no noticeable signs that can be indicated, "like an infant that has not yet smiled." Wearied, indeed, I seem to be without a home. As though I were homeless. The multitude all possess more than enough. I alone seem to have lost all. The multitude have things they cherish. They have designs (thoughts, ambitions), and thus the whole heart is filled to overflowing. Therefore it is said, "The multitude all possess more than enough." I alone am empty, 62 without action, without desires, as though I would lose (everything). Mine is indeed the mind of an ignorant man, In the heart of absolutely ignorant people, there is no place in which to make any distinction. In their reflections (thoughts), there is neither wish nor desire. Since that is so, these feelings cannot be discerned. I am like this, as though falling in completely. Indiscriminate and dull! As there is nothing that I would discriminate, 7 there is nothing to be named. Common folk are indeed brillianti That is, they let their brightness dazzle. I alone seem to be in the dark. Common folk see differences and are clear-cut; That means to differentiate and analyze (to make distinctions). I alone make no distinctions. I seem drifting as the sea1 The feelings are invisible. Like the wind blowing about, seemingly without destination. There is nothing that can be caught hold of and held on to. The multitude all have a purpose; That means (all) have a functioñ all long for application and function. I alone seem to be stubborn and rustic. 63 If there is nothing I would like to do, I am closed (making no distinctions) and dark as though I knew nothing. Therefore one speaks of being stubborn and, moreover, rustic. I alone differ from others. And value drawing sustenance from Mother (Tao) Drawing sustenance from Mother is the root of life. All others reject the root which gives life to people, but honor the flower or unimportant ornaments. Therefore it is said, "I alone di:ffer from others." 64 NOTES 1. chan's note (p. 135, note 1): This line is definitely out of place here. Because it rhymed in ancient times with the last two lines of the preceding chapter, because like them it contains four words, and because it expresses a similar idea, many scholars ... have shifted it to the end of the last chapter ..•.. [Others] ... have transferred it to the beginning of the preceding chapter, for the reason that like the first three sentences it begins with "abandon." ... 2. Quoting Lao Tzu, chapter 48. 3. This may be a quotation, but it is not found in the Thirteen Confucian Classics or the Chuang Tzu. 4. Quoting Chuang Tzu, chapter 8 (4:4a). 5. To stand in awe of fame. 6. chan's note (p. 135, note 2): literally means "dawn," but it also means "the end," "limit," "to stop," and so on. 7, Read mingb (bright) as mingc (name), according to several old editions. See Hatano, I, .P* 143. CFJA.PTER 21. The all-embracing quality of the great1 virtue follows alone from the Tao. K'unga (great) means empty. Only if one considers emptiness as a virtue can one in one's activities follow Tao. The thing that is called Tao is eluding and vague. h d ' t' 2 f th t Eluding and vague is t e escr1p ion o. a being which is without form and without attachment. vague and eluding, there is in it the form. Eluding and vague, in it are things. In formlessness, things begin; by being unattached, things are accomplished. The myriad things begin and are accomplished in this way and we do not know why this is so. Therefore it is said, "Vague and eluding, eluding and vague, there is in it the form." Deep and obscure, in it is the essence. d ' ' 3 fd th "Deep and obscure" is the escription o ep and distance. As it is deep and distant, we cannot see it. But the myriad things follow it, and thus it can be seen, and its truth (reality) can be determined. Therefore it is said, "Deep and obscure, in it is the essence." The essence is very real; in it are evidences. Evidences mean proof. If things return to depth and to obscurity, then the ultimate of true 66 essence can be obtained and the nature (reality) of the myriad things can be determined. Therefore it is said, "The essence is very real, in it are evidences." From the time of old until now, its name (manifestations) ever remains. The ultimate of perfect truth is unnameable. "Nameless" is its name. From the time of old until now, there is nothing which does not reach completion in this way. Therefore it is said, "From the time of old until now, its name ever remains." By which we may see the beginning of all things. The beginning of all things means the onset of (all) things. Here the nameless is used to 1 . 4 exp ain the beginning of all things. How do I know that the beginnings of all things are so? Through this (Tao). This is what is said above. It means: How do I know that the beginning of all things arises out of nonbeing? Through this (Tao) I know. NOTES 1. Wang Pi speaks here of empty virtue, 2. The Wang Pi text has t'anb (to sigh), a misprint, according to some scholars, for maoc (appearance), See Hatano, II, p. 2. 3. See note 2. 67 4. According to Chang Hsi-ch'ang, shuod (to explain) here was originally yuehe (to see) used in the Lao Tzu text but the meaning of both words is the same. Yen Ling-feng has followed him. CHAPTER 22 To yield is to be preserved whole. If one does not show oneself, his brilliance will be preserved. To be bent is to become straight. If one does not justify oneself, one's justification will be prominent. To be empty is to be full. If one does not boast, credit will be given him. To be worn out is to be renewed. If one does not brag, one's virtue will endure 1 for long. To have little is to possess. To have plenty is to be perplexed. The Tao of Tzu-jan is like a tree. The more it grows (to have plenty), the more distant it is from the roots; the less it grows (to * t t ;t ;s from the have little), the less dis an ~ ~ roots. If one always increases, then one becomes removed from the true essence. Therefore it is said to be perplexed. little, one reaches one's roots. it is said to possess. Therefore the sage embraces the One And becomes the model of the world. If there is The ref ore The One means the ultimate of the little. A model implies something to follow. He does not show himself; therefore he is luminous, 69 He does not justify himself; therefore he becomes prominent. He does not boast of himself; therefore he is given credit. He does not brag; therefore he can endure for long, It is precisely because he does not compete that the world cannot compete with him. Is the ancient saying, "To yield is to be preserved whole," empty words? Truly he will be preserved and (prominence and credit) will come to him. NOTES 1. Compare this and the three preceding comments with similar statements in Lao Tzu, chapter 24. CHAPTER 23 Nature says few words, "We listen to it and do not hear it; its name 1 't ' is The Inaudible." In a later chapter l is said, "But the words uttered by Tao, how insipid and tasteless! We look at it; it is inperceptible. We listen to it; it is inaudible. "2 If that is so, then there are (words) without taste and one cannot actually hear them. These are then perfect words of Tzu-jan. For the same reason a whirlwind does not last a whole morning. Nor does a rainstorm last a whole day. What causes them? rt is Heaven and Earth (Nature). If even Heaven and Earth cannot make them last long, How much less can man? It means that whatever rises violently and suddenly3 will not last long, Therefore he who follows Tao is identified with Tao. To follow means to do, which means that all activities follow Tao7 Tao accomplishes and orders the myriad things by the formless and by taking no action. Therefore those who follow 4 Tao consider taking no action as the master and they teach without words. 5 "It is contin- . t * 116 a uous, and seems to be always ex1s ing. an things obtain their true (essence) and will 71 have the same substance 7 with Tao. Therefore it is said to be identified with Tao. He who follows virtue is identified with virtue. Virtue8 means little. 9 "To have little is to possess (have virtue)." Therefore it is said to have virtue. If one acts virtuously, then one will have the same substance with virtue. Therefore it is said to be identified with virtue. He who abandons (Tao) is identified with the abandonment (of Tao). To abandon (to lose) means to have much trouble. If you have too much trouble, you will lose. Therefore it is said to lose. If one acts with abandonment, then one will have the same substance with abandonment. Therefore it is said to be identified with abandonment. He who is identified with Tao--Tao is also happy to have him, He who is identified with virtue--virtue is also happy to have him. And he wno is identified with the abandonment (of Tao)--the abandonment (of Tao) is also happy to abandon him. This means that whatever you follow in your acts will respond to and be identified with you . 72 rt is only when one does not have enough faith in others that others will have no faith in him. "If you are not loyal and faithful enough to people below you, they will not trust you. 1110 NOTES 1. Quoting Lao Tzu, chapter 14. 2. Quoting Lao Tzu, chapter 35. 3. Following this, there is the word meia which in its ordinary meaning of "beautiful" or "to praise" does not make sense here. Commentators have substituted for it with various words without any real improvement. Others say the word is spurious. See Hatano, II, p. 13. 4. Here we have i wu-wei wei chunb (considering taking no action as the master). In Wang Pi, chapter 63, we have i wu-wei wei chuc (dwelling in taking no action). Pointing this out, Chiang Hsi-ch'ang says chun should be read chu. See similar statements in Wang Pi, chapter 17 and compare Lao Tzu, chapters 2 and 43. 5. Quoting Lao Tzu, chapter 43. 6. Quoting Lao Tzu, chapter 6. 7. The word here is t'id (substance or having the same substance), a very important concept in Wang Pi. 8. Tee (to obtain) and tef (virtue) are interchangeable. 73 9. This sentence makes no sense, but the following sentence in quotation marks appears in Lao Tzu, chapter 22. There Wang Pi's comment says literally, "Tne less it has, the more it onta1ns (gets to) the root," meaning that the less it grows, the less distant it is from the root. 10. Paraphrasing Lao Tzu, chapter 17. CHAPTER 24 He who stands on tiptoe is not steady. If one esteems advancement, then one loses serenity. Therefore it is said, "He who stands on tiptoe is not steady." He who strides forward does not go. He who shows himself is not luminous. He who justifies himself is not prominent. He who boasts of himself is not given credit. He who brags does not endure for long. From the point of view of Tao, these are like remnants of food and tumors of action. Looked at as if by Tao, the conduct of Chueh Chihal was like what is left over after a big meal. Although in itself beautiful, it is nevertheless rotten. Although originally successful, if one boasts, then it is as though one had a tumor. Which all creatures detest. Therefore those who possess Tao turn away from them. NOTE 1. Chueh Chih, chief officer of the feudal state of Chinb, boasted that none equaled him in faithfulness, wisdom, and courage. See Tso-chuanc (T I t b h' ' • d so s conunen ary, y Tso C 1u-m1ng , 6th century B.C.), Duke Ch'enge, 16th year, (603 B.C.), sec. 11, and Shih-chi, 39:35b-36a. CHAPTER 25 There was something undifferentiated and yet complete, Which existed before heaven and earth. Undifferentiated, it is not knowable, but the myriad things become complete because of it, Therefore it is said, "Undifferentiated and yet complete," "I do not know whose son it is, 111 and therefore (it seems) to bave existed before heaven and earth. Soundless and formless, it depends on nothing and does not change. Soundless and formless means being without form or body, and nothing can be compared to it. Therefore it is said, "It depends on nothing." Returning and changing, beginning and ending, it does not lose its constancy. Therefore it is said, "It does not change." It operates everywhere and is free from danger. It may be considered the mother of the universe. It operates everywhere and reaches everywhere but avoids the danger, 2 That means it can live and preserve its great form. Therefore it may be considered the mother of the universe. I do not know its name; A name determines a form. What is undifferentiated, complete, and formless cannot be determined. Therefore it is said, "I do not 76 know its name." I call it Tao. A name is to determine a form, and to call it so is to give a name to that which can be named. The name Tao is chosen because nothing does not go through it. 3 This (Tao) is the greatest of the nameable (apparition) among the undifferentiated and yet complete. If forced to give it a name, I shall call it Great. The reason I call it Tao is because I chose the greatest from all that can be used as a name, If you inquire into the reason of how the term is determined, the answer is that it is attached to the great. Whatever is attached to the great necessarily has its limited part or lot. Having its limited part or lot, it loses its ultimate. Therefore, it is said, "If forced to give it a name, I shall call it Great," Now being great means functioning everywhere. Functioning everywhere means to go on and not to hold on to any great substance. Yet it has already operated everywhere and reached everything. Therefore it is said to be functioning everywhere. Functioning everywhere means far-reaching. Being far-reaching means returning to the original point. Being far-reaching means the ultimate. It reaches everywhere and reaches every limit, and 77 is not confined to one function. Therefore it is said to be far-reaching. It does not follow wherever it goes, because its substance is independent. Therefore it is said to return to the original point. Therefore Tao is great. Heaven is great. Earth is great. d h k . 4 . l t An t e ing is a so grea . In the nature of Heaven and Earth, the human being is the most valuable, 5 and the king is the master of men, Although his position is not great, he is still great. Ee is the match of the three, Therefore it is said, "The king is also great." There are four great things in the universe, The four great things are Tao, Heaven, Earth, and the king. Whenever a thing is callable nameable, then (what is named) is not its ultimate. If one calls it_Tao, it is because h . from ;t. 6 t ings come ~ Because things come from it, we call it Tao. This is what is great in the nameable, but it is not as good as what is great in the unnameable. What is uncallable cannot be named. [We reluctantly] call it universe. Tao, Heaven, Earth, and the king are all within the unnameable. Therefore it is said, "There are four great things in the universe." 78 And the king is one of them. He is great as the master of men. Man models himself after Earth. Earth models itself after Heaven. Heaven models itself after Tao. And Tao models itself after Nature [Tzu-jan}. To model means to follow. Man does not oppose Earth and therefore can comfort all things, for his standard is the Earth. Earth does not oppose Heaven and therefore can sustain all things, for its standard is Heaven. Heaven does not oppose Tao and therefore can cover all things, for its standard is Tao. 7 Tao does not oppose Tzu-jan and therefore it attains its nature. To follow Nature as its standard is to model after the square while within the square and the circle while within the circle, and not to oppose Nature in any way. By Nature is meant something that cannot be labeled and something ultimate. To use knowledge is not as good as to have no knowledge. Body and soul are not as good as essence and form. Essence and form are not as good as the formless. T'hat with modes is not as good as that without rnodes. 8 Hence these model after one another. Because Tao obeys Nature, Heaven relies on it. Because Heaven models after Tao, Earth follows Heaven as its principle. Because Earth models after Shih 9 Heaven, roan uses Earth as his form, and thus becomes the master. The master is the one who combines things as One. NOTES l. Quoting Lao Tzu, chapter 4. 79 2. Read shiha (beginning) as taib (danger). is clearly a misprint. 3. Compare Wang Pi, chapter 51. 4. chan's note (p. 145, note l) : [some texts] have "man" in place of "king." This substitution has been accepted by Ma Hs~-lun [and others}. They have been influenced, undoubtedly, by the concept of the trinity of Heaven, Earth, and man, without realizing that the king is considered here as representative of men. Moreover, in chapters 16 and 39, Heaven, Earth, and the king are spoken of together. 5. Quoting Hsiao-chingc (Classic of filial piety), chapter 9. 6. Compare Wang Pi, chapter 51. 7. Compare Wang Pi, chapter 4. 8. For the idea of two modes or molds, see Wang Pi, chapter 4. 9, This passage from the second sentence on is translated by Wing-tsit Chan and is quoted from his A Source Book in Chinese Philosophy, pp. 321, 322. CHAPTER 26 The heavy is the root of the light. The tranquil is the ruler of the hasty, In general, things that are light cannot carry the heavy and things that are small cannot subdue the great. He who does not walk causes the walk. He who does not move controls the movement. Therefore the heavy is certainly the root of the light and the tranquil is certainly the master of the hasty. Therefore the sage travels all day Without leaving his baggage. He considers the heavy to be the root. Therefore (he) does not leave his baggage, Even at the sight of magnificent scenes, He remains leisurely and indifferent. He does not pay any attention. How is it that a lord with ten thousand chariots Should behave lightheartedly in his empire? If he is lighthearted, the minister1 will be destroyed. If he is hasty, the ruler is lost. Being lighthearted means being unable to subdue the heavy. One loses the root because one loses the body. The master is lost because the position of ruler is lost. NOTE 1. Chan's note (p. 146, note 4): The word "root," rather tnan "minister," appears in the Wang Pi and Ho-snang Kung and many other texts. Many texts have "minister," which rhymed with the word for ruler. 81 CHAPTER 27 A good traveler leaves no track or trace, If one acts according to Tzu-jan without creating or starting things, things will reach their goal and leave no track or trace, A good speech leaves no flaws. If one follows the nature of things without separating or dividing, no flaws will reach one's door. A good reckoner uses no counters. That means following the course of things without depending on forms. A well-shut door needs no bolts, and yet it cannot be opened. A well-tied knot needs no rope, and yet none can untie it. If one follows the natural state of things without establishing or exerting anything, then there is no need for bolts or ropes and t *e i't All these yet no one can open or un i * • five speak of following the nature of things without creating or exerting and without 1 restricting things by forms. Therefore the sage is always good in saving men and consequently no man is rejected, The sage does not institute forms and names to restrain things. He does not formulate standards of advance so that the degenerate be discarded. 83 Instead, he assists all things in their natural state but does not play the part of their origin. 2 This is why it is said that the sage never discards anyone. "Do not exalt the worthy, so that the people shall not compete, Do not value rare treasures, so that the people shall not steal. Do not display objects of desire, so that the people's hearts shall not be disturbed. 113 If people are always enabled to free their minds from doubts . 4 and desires, they will not be discarded. Consequently, no man is rejected. He is always good in saying things and consequently nothing is rejected. This is called following5 the light (of Nature). Therefore the good man is the teacher of the bad. (The sage) chooses the good to teach the bad. Therefore he is said to be a teacher. And the bad is the material from which the good may learn. Tzua (material) means to choose or to take. The good man saves the bad with the good and also discards the bad with the good. Therefore the bad ones are chosen by the 6 good ones. He who does not value the teacher. Or greatly care for the material, Is greatly deluded although he may be learned. Although one has knowledge, if he relies on 84 it but does not follow things with Tao, he certainly will be lost. Therefore it is said, "He is greatly deluded although he may be learned." Such is the essential mystery. NOTES 1. Compare similar statements in Wang Pi, chapter 36. 2. Paraphrasing Lao Tzu, chapter 64. 3. Lao Tzu, chapter 3, 4. Paraphrasing Lao Tzu, chapter 3. The translation of this extensive paragraph has been adapted from Chan, A Source Book in Chinese Philosophy, p. 322. 5. Chan's note (p. 148, note 3): The word here rendered as "following," is open to various interpretations: "To cover, "to penetrate," "to practice," "to secure by devious means," "double," and so forth. According to Ma Hsu-lun's commentary on chapter 52, this hsi and the hsic meaning "practice" were interchangeable in ancient times, but it is most often understood as "following." 6. R d h' .d ( e ea £___.:!:_ to equalize) as chi (to save) . In any case, Wang Pi departs from the original meaning of tzu as material in the Lao Tzu and interpreted it to mean to take. CHAPTER 28 He who knows the male and keeps to the female Becomes the ravine of the world. Being the ravine of the world, He will never depart from eternal virtue, But return to the state 0£ infancy. The male belongs to the first, the female belongs to afterward. Knowing that if we want to be the first in the world, we will certainly have to be the last. "Therefore the sage places himself in the background but finds himself in the foreground, 111 The ravine does not seek for things and yet things return to it of themselves. An infant uses no knowledge but harmonizes with the knowledge of Tzu-jan. He who knows the white and yet keeps to the black Becomes the model of the world. Model means to be the standard or pattern. Being the model for the world, He will never deviate from eternal virtue. To deviate means to be mistaken. But returns to the state of the Ultimate of Nonbeing. This means to be inexhaustible. He who knows glory but keeps to humanity Becomes the valley of the world, Being the valley of the world, He will be proficient in eternal virtue, 86 And returns to the state of simplicity (uncarved wood). These three2 means always to return. Only when that is done can virtue be complete wherever one may be. In a later chapter it is said, "Reversion is the action of Tao. 113 Success cannot be seized, for one always remains with the Mother. When the uncarvea wood is broken up, it is turned into concrete things. 4 But when the sage uses it, he becomes the leading official. Uncarved wood means essence. When essence is scattered, its different dispositions produce multiplicity, and species come into being as concrete things. Because they are scattered, the sage institutes rules for them, let good be their teacher and evil be their material5 [as object lessons], changes their way of life, and transforms their customs so they will return to the One. 6 Therefore the great ruler does not cut up. He who rules greatly takes the art of the world as his own. Therefore he does not cut up. 87 NOTES 1. Quoting Lao Tzu, chapter 7. 2. Returning to the state of infancy. Ultimate of Nonbeing, and simplicity, according to Den Shiryil. 3. Quoting Lao Tzu, chapter 40. 4. Chan's note (p. 150, note 3): As Tao is transformed into the myriad things. The word translated as "utensils" in chapter 11, should be understood here in its more general sense of concrete things. In later philosophy, especially in Neo-Confucianism, ch'i is contrasted with Tao, which has neither physical restriction nor physical form, but its meaning is not as general as matter, substance, or material entity, 5. Paraphrasing Wang Pi, chapter 27. 6. Translation of this paragraph is by Chan, A Source Book in Chinese Philosophy, p. 322. CHAPTER 29 When one desires to take over the empire and act on it (interfere with it), I see that he will not succeed, The empire is a spiritual thing, and should not be acted on. Spirit has no physical form and has no spatial restriction, whereas concrete things (eh' ia) are produced through an integration of elements. When there is an integration without form, it is therefore called a spiritual thing. 1 He who acts on it harms it. He who holds on to it loses it. The nature of the myriad things in spontaneity. It should be followed but not interfered with.2 One can penetrate this nature, but one cannot rigidly hold on to it. Things have an eternal nature, and if we artificially interfere with it, we shall surely fail. Things come into and go out of being, and if we would hold on to them, we certainly lose them. Among creatures some lead and some follow. Some blow hot and some blow cold. Some are strong and some are weak. Some may break and some may fall. Therefore the sage discards the extremes, the extravagant, and the excessive. All these examples show that all things and 89 all affairs, whether in their favorable or unfavorable circumstances, and whether in their forward or backward movements, are not to be interfered with through action or held onto. f . 3 The sage understands the nature o Tzu-1an perfectly and knows clearly the conditions of all things. Tberefore he goes along with them but takes no unnatural action. He is in harmony with them but does not impose anytbing on them, He removes their delusions and eliminates their doubts. Hence the people's minds are not confused and tbings are contented with their 4 own nature. NOTES 1. Translation of this paragraph is by Chan, A Source Book in Chinese Philosophy, p. 322. 2. The translation of this sentence is taken from Chan, ibid. 3. According to T'ao Hung-ch'ing, the word chihb (to arrive) should be hsingc (nature). He is correct because it agrees with the earlier sentence, "Tne nature of the myriad things spantaneity." We may add that "nature" also parallels ch'ingd (conditions) in the clause that immediately follows here. 4. Translation beginning with "The sage understands" is by Chan, ibid. '. CHAPTER 30 He who assists the ruler with Tao does not dominate the world with force. Even one who assists the ruler with Tao may not dominate the empire with force 0£ arms. How much less may the ruler who practices Tao! The use of force usually brings requital. A ruler 1 insists piling up accomplishments ) on and starting activities, but he who practices I entirely to returning (to ! Tao devotes himself ! I l the root) and taking no action. Therefore it ! \ is said tn.at a thing naturally brings a return. Wherever armies are stationed, briers and thorns grow. Great wars are always followed by famines. This means that an army portends evil and injury. If there is nothing which helps, there will certainly be injury to others in plundering and wounding people and destroying the fields. Therefore it is said, "Briers and thorns grow." 2 A good (general) achieves his purpose and stops, But dares not seek to dominate the world. To achieve purposes means to help. This is to say that he who knows how to employ an army aims only at saving people from disaster, and that is all. His purpose is not to dominate the world by force 0£ arms. He achieves his purpose but does not bring about it. He achieves his purpose but does not boast about it. He achieves his purpose but is not proud of it. 91 I do not consider the Tao of the army as something to be honored, but if I have no choice but to use it~ what is there to brag about or to be proud of? He achieves his purpose but only as an unavoidable step. He achieves his purpose but does not aim to dominate. This is to say that if he uses force, although be aims at success and his objective is to save people from disaster, yet only in times when this is an unavoidable step that one should employ it to abolish terror and disorder but should not aim at domination. (For) after things reach their prime, they begin to grow old, Which means being contrary to 'I'ao. Whatever is contrary to Tao will soon perish. Reaching the prime state means a sudden rise in military power. It illustrates those who dominate the world by force. "A whirlwind does not last a whole morning. Nor does a rainstorm last a whole day . ., 3 Therefore a sudden rise is contrary to Tao and will soon perish, 92 1. NOTES . a In the Tao-te chen-ching chi-chu, sh1h (beginning) is chihb (to rule) . 2. Chan's note (p. 152, note 2): The chec (person, he who) in the Ho-shang Kung and fifty-three d other texts makes better sense than the ~ (to have) in the Wang Pi text. 3. Quoting Lao Tzu, chapter 23. CHAPTER 31 weapons are instruments of evil. are hated by men. Therefore those who possess Tao turn away from them. The good ruler when at home honors the left. When at war he honors the right. weapons are instruments of evil, not the instruments of a good ruler. When he uses them unavoidably, he regards calm restraint as the best principle. Even when he is victorious, he does not regard it as praiseworthy, For to praise victory is to delight in the slaughter of men. He who delights in the slaughter of men will not succeed in the empire. In auspicious affairs, the left is honored. In inauspicious affairs, the right is honored, The lieutenant general stands on the left. The senior general stands on the right. This is to say that the arrangement follows that of funeral ceremonies. 1 For a slaughter of the multitude, let us weep with sorrow ana grief. For a victory, let us observe the occasion with the funeral ceremonies. [The present Wang Pi commentary contains no comments on this chapter and chapter 66.] 2 94 NOTES 1. Chan's note (p. 155, note 6): Most commentators agree that these last twelve lines, if not the entire chapter, are a mixture of commentary and text. The sixth line, particularly, sounds like a corrunentary on the first line. These last five sentences interrupt the preceding and following passages. They contain the terms "lieutenant general" and "senior general", w'hich did not appear until Han times (B.C. 206-220 A.D.). Moreover, this chapter and chapter 66 are the only two in the present Wang Pi text which contain no comments. These five sentences may possibly have been his commentary, although his corrunentaries in other chapters are more philosophical and more plentiful. But both Tung Ssu-ching and Chao Ping-wen say Wang added a note to this chapter, saying, "I suspect it was not written by Lao Tzu." This note is not found in the present text but still appears in a manuscript (A.D. 1235) in Japan. Kano Naoki saw this note in the Bibliotheque Nationale at Paris, in a fragment discovered in a Tun-huanga cave. See his Chugoku tetsugaku shi (History of Chinese philosophy), p. 181. It may be an explanation of Wang's failure to comment on this chapter. 2. In the Tao-te chen-ching chi-chu, Wang Pi is quoted as saying, "I suspect that this was not written by Lao Tzu." See Hatano, II, pp. 59-62, 95 for a full discussion on this matter. Liu Kuo-chun l1as noted that the notation attributed to wang Pi does not appear in the Taoist Canon edition of his commentary but argues that Wang Pi must have seen Lao Tzu 31 and did not believe it was by Lao Tzu, CHAPTER 32 Tao is eternal and has no name, Though its simplicity seems insignificant, none in the world can master it. If kings and barons would hold on to it, all things would submit to them spontaneously. Tao has neither form nor restriction (attachment) . 1 Being eternal, it cannot be named. Its eternity consists in namelessness. We can never name it. That it is nameless gives it permanence. Therefore it is said, "Tao is eternal and has no name." That which is called simplicity, its heart (essence) is nothingness, and it also has no name. Therefore to reach Tao, there is nothing better than maintaining simplicity. He who is wise can serve with ability. He who is courageous can perform duties with bravery. He who is skillful can handle affairs. He who is strong can assume heavy responsibility. That which is known as simplicity is at ease and is not partial. It is almost like having nothing. Therefore it is said, "None in the world can master it." If someone embraces simplicity and takes no actioñ does not impede his true nature with material things, and does not harm his spirit with desires, things will submit to him spontaneously and Tao can be attained of itself. 97 Heaven and earth unite to drip sweet dew. Without the command of men, it drips evenly over all, This means that if heaven and earth unite, then sweet dew will fall of itself without being sought. If I adhere to its true nature and take no action, then without my command, people will naturally become well adjusted. As soon as there were regulations and institutions, there were names. As soon as there are names, know that it is time to stop. It is by knowing when to stop that one can be free frorn danger. "As soon as there were regulations and institutions" means that simplicity has disappearea. 2 It is the time when officials were first appointed. When there are institutions and officials, there must be ranks and titles to determine the upper and lower grades. Therefore "As there were regulations and institutions, there are names." From then on, any dispute will be concerned with small details. Therefore it i.s said, i;As soon as there are names., know that it is time to stop." When thereafter everything is docketed, one loses the mother of government. Therefore~ "It is by knowing when to stop that one can be free from danger." Analogically, Tao in tbe world may be compared to rivers and streams running into the sea. 98 When rivers and streams seek the sea, it is not the sea which calls for them. Without being called or asked, they return naturally. As Tao operates in the world, it is naturally even without anyone commanding it, and it is achieved without seeking. Therefore it is said, "Tao may be compared to rivers and streams running into the sea." NOTES 1. For these descriptions, see Wang Pi, chapter 21. 2. a The expression p'u-san (simplicity disappears) also appears in Lao Tzu, chapter 28: "When the uncarved wood (simplicity) is broken up .•.. " CHAPTER 33 He who knows others is wise; He who knows himself is enlightened. He who knows others is merely wise. It is not as good as knowing oneself, which surpasses wisdom. He who conquers others has physical strength. He who conquers himself is strong. He who conquers others merely has physical strength. It is not as good as he who conquers himself; nothing can impair his strength. To apply one's knowledge to others is not as good as to apply this :knowledge to oneself. Applying one's strength to others is not as good as applying it to oneself. If one applies such knowledge to oneself, then things cannot hide from him. If one applies this strength to oneself, then things cannot attack him, 1 He who is contented is rich. He who is contented naturally will not lose, Therefore he is rich. He who acts with vigor has will. He who pursues his purpose diligently will certainly attain his goal. Therefore it is said, "He who acts with vigor has will. " He who does not lose his place (with Tao) will endure. If one examines oneself intelligently, acts in accordance with one's own capacity, 100 and does not lose one's place (with Tao), one will certainly endure. He who dies but does not really perish enjoys long life. Though one dies, the Tao of life does not perish, and one completes one's long life. The body perishes but Tao still remains. All the more if the body persists and Tao will not peris11. NO'l'E 1. According to Hattori Nankaku, kaia b (to change) should read kung (to attack). See Hatano, II, p. 74. Yen Ling-feng agrees. CHAPTER 34 The Great Tao flows everywhere. It may go left or right. This means that Tao overflows and goes everywhere. It can be on the right or on the left, above or below. It operates all around. Therefore there is no place where it does not reach. All things depend on it for life, and it does not turn away from them. It accomplishes its task, but does not claim credit for it. It clothes and feeds all things but does not claim to be master over them. Always wit'hout desires, it may be called The Small. The myriad things all come from Tao. When they are born., they know not whence they come. Therefore if in the world one remains without desires, then each of the myriad things comes to the right place. If Tao does not act, then we call it The Small. All t"hings come to it and it does not master them; it may be called The Great. The myriad things all return to Tao in order to live and1 [Tao] causes the myriad things to ignore their source, From this point of view, it is not The Small. Therefore we also may call it The Great. 102 Therefore (the sage) never strives himself for the great, and thereby the great is achieved. "Prepare for the difficult while it is easy. Deal with the big while it is still small. 112 NOTES 1. Scholars like Tsukada Taiho and Yen Lingfeng agree that the word lia (strength) here is superfluous. 2. Quoting Lao Tzu, chapter 63. CHAPTER 35 Hold fast to that great form (Tao), And all the world will come. The great form is the mother of the heavenly images. It is neither hot1 nor cold, neither warm nor cool. Therefore it can embrace the myriad things and there is nothing which it would harm. If the master holds to this, then all the world will come. They come and will encounter no harm; But enjoy comfort, peace, and health. Without form, without knowledge, without partiality, without being evident, 2 therefore the myriad things come to it and encounter no harm. When there are music and dainties, Passing strangers will stay. But the words uttered by Tao, How insipid and tasteless! We look at it; it is imperceptible. We listen to it; it is inaudible. We use it; it is inexhaustible. These words describe the depth and the greatness of Tao. A human being hears the words of Tao, but they are not like music or dainties. The human heart corresponds to the times and feels happy. Joy and dainties can induce "passing strangers to stay, but the words uttered by Tao, 104 how insipid and tasteless!" If we look at it, it is imperceptible and not enough to delight the eyes. If we listen to it, it is inaudible and not enough to rejoice the ears. It is as if Tao had no objective. But if we use it, it can never be exhausted. NOTES 1. a Add pu-yen (not hot) here, according to Yen Ling-feng. T'ao Hung-ch'ing had suggested that pu-yen be added at the end, in this order: cold warm hot cool. The order seems logical because cold-warm and hot-cool are parallel. However, Yen's order, hot-cold warm-cool, is also parallel. Besides, Yen has the support of Wang Pi's other writings where the sequence of warm-cool and hot-cold are used. In Wang Pi .• chapter 41, the sequence is warm-hot, hotcold. 2. The same phrase appears in Wang Pi, chapter 16. CHAPTER 36 In order to contract, It is necessary first to expand. In order to weaken, It is necessary first to strengthen. In order to destroy, It is necessary first to promote. In order to grasp, It is necessary first to give. This is called subtle light. If one wishes to remove violent and fiercel people, in tne case of these four things, one should follow the nature of tnings and let them destroy themselves. One should not trust punishment as great in order to remove things.2 Therefore it is called subtle light. If one lets them expand sufficiently and one even further expands them~ then everything will contract. If one helps those who nave not sufficiently expanded and then demand tbem to expand further and further, one will instead encounter danger oneself. 3 The weak and the tender 0' 7 ercome v tbe hard and the strong. Fish should not be taken f away rom water. And sharp weapons of the state should not b e displayed to the people. Sharp weapons mean implements, which are of 106 benefit4 to the country. Only by following the nature of things, without resorting to punishment, 5 can things be managed, But if by the imperceptible implement everything finds its own place, then that is the sharp weapon for the state. He who demonstrates th.is to others relies on punishment. If one relies on punishment to benefit a country, that will be a mistake. If a fish is removed from the depths, it will certainly be shown to be a mistake. If to benefit a state one institutes punishment in order to demonstrate to the people, that will be a mistake too. NOTES 1. Compare Lao Tzu, chapter 42: "Violent and fierce people do not die a natural death." 2. The text here is corrupted but the sense is clear. 3. The text here is obscure. 4. Li a means both sl1arp and benefit . 5. Compare a similar statement in Wang Pi, chapters 23, 41. CHAPTER 37 Tao invariably taKes no action, This means to follow Nature. 1 and yet there is nothing left undone. The myriad things follow it to begin2 and complete its being. If kings and barons can keep it, all things will transform spontaneously. If, after transformation, they should desire to be active, I would restrain them with simplicity, which has no name. "If after transformation they should desire to be active" means that the desire to be active is realized, "I would restrain them with simplicity, which has no name" means that I will not be their master. Simplicity, which has no name, is free of desires. This means that there is no desire to complete. 3 Being free of desires, it is tranquil. And the world will be at peace of its own accord. NOTES 1. Compare a similar statement in Wang Pi, chapter 25. 2. Read chiha (to rule) as shihb (to begin), according to a number of writers, See Hatano, II, p. 92, T'ao Hung-ch'ing, and Yen Ling-feng. 3. Wang Pi's sentence is probably incomplete. CHAPTER 38 The man of superior virtue is not (conscious of) his virtue, And in this way he really possesses virtue. The man of inferior virtue never loses (sight of) his virtue, And in this way he loses his virtue. The man of superior virtue takes no action, but has no ulterior motive to do so. The man of inferior virtue takes action, and has an ulterior motive to do so. The man of superior humanity takes action, but has no ulterior motive to do so. The man of superior righteousness takes action, and has an ulterior motive to do so. The man of superior propriety1 takes action, And when people do not respond to it, he will stretch his arms and force it on them. Therefore when Tao is lost, only then does the doctrine of virtue arise. When virtue is lost, only then does the doctrine of humanity arise. When humanity is lost, only then does the doctrine of righteousness arise. When righteousness is lost, only then does the doctrine of propriety arise. Now, propriety is a superficial expression of loyalty and faithfulness, and the beginning 109 of disorder. Those who are the first to know have the flowers of Tao but are the beginning of ignorance. For this reason the great man dwells in the thick, and does not rest with the thin. He dwells in the fruit, and does not rest with the flower. There fore he rejects t'he one, and accepts the other. Tea (virtue) means teb (to attain). It is constant attainment without loss and benefit without harm. Therefore we call it te. How is virtue to be attained? It is to be attained througn Tao. How is virtue to be completely fulfilled? It is through nonbeing as its function. As nonbeing is its function, all tbings will be embraced. Therefore in regard to things, if they are understood as nonbeing, all things will. be in order, whereas if they are understood as being, it is impossible to avoid the fact that they are products (phenomena). Although Beaven and Earth are extensive, nonbeing is the mind, and although sages and kings are great, vacuity is their foundation. Therefore it is said that if we see things by their return, 2 the mind of Heaven and Earth will be revealed. 3 If one thinks of the solstice, then one sees the ultimate of former kings. 4 T'herefore if one destroys oneself and one's ego, then all people within the four seas will respect 110 him and will come to him from far and near. If one considers oneself to be something special and sets one's heart on something, then one's body cannot be preserved, and one's muscles and bones cannot tolerate each other. Therefore the man of superior virtue makes use only of Tao. He will not consider his virtue as a virtue. He will not hold on to anything or use anything. Therefore he has virtue and can accomplish anything. He does not strive but accomplishes everything. 5 Therefore although he does indeed have virtue, he does not possess the nature of virtue. The man of inferior virtue strives and achieves; he acts and accomplishes. Thus he must establish the good in order to be able to manage things. Therefore he has the name of virtue. If one strives for success, one will certainly lose sometimes. If one acts to perfect things, one will certainly fail sometimes. Where the name of good arises, there will be evil to correspond to it. Therefore "A man of inferior virtue takes action and has an ulterior motive to do so or acts intentionally." Not to act for ulterior motives means not to act onesidedly. All those who cannot refrain from action but must act are of inferior virtue. Humanity, righteousness, ceremonies, and regulations are such. 111 To make clear whether virtue is superior or inferior one always contrasts superior virtue with inferior virtue until the point of having no ulterior motive is reached. The ultimate capacity of inferior virtue is superior humanity. When superior humanity develops to the point where there are no ulterior motives and yet one still acts and yet acts in such a way as to have no ulterior motives, one thus has the trouble of doing something. The roots lie in ta};ing no action and the Mother is the unnamed. If by abanaoning the roots and discarding the Mother one goes to the son (the nonessential), then although one's accomplishment is great, certainly there will be failur~ and although one's name is beautiful, falsehood will certainly arise. If one cannot accomplish without action and manage without stirring up things and goes on to act, one will love people with extensive and universal benevolence and love without partiality or selfishness. Such is therefore the case where "Superior humanity takes action but has no ulterior motive to do so." When love cannot be universal, there will be those wno resist that which is correct and upright. 6 Those who apply righteousness to straighten out matters will rage against injustice and protect uprightness, or help this and attack that. Thus things will be done 112 with intent. Therefore "Superior righteousness takes action but has an ulterior motive to do so." If justice is not earnest, then there are superficial embellishments. Those who pay *homage to and revere such embellishments will like to cultivate reverence. They will be exacting and demanding in dealing with others. Whenever there is anything wrong, they will get angry. Therefore, "The man of superior propriety takes action, and when people do not respond to it., he will stretch his arms and force it on them." Tao is indeed the ultimate of greatness. Anything beyond it is not worth honoring. Although [Heaven and Earth] are engaged in great understandings and have great wealth7 in possessing the myriad things, each thing still has its own character. Although it is valuable to have nonbeing as its function, nevertheless there cannot be substance without nonbeing. 8 If there cannot be substance without nonbeing, then what makes it great is lost. This is why it is said, "When Tao is lost, only then does the doctrine of virtue arise." If one takes nonbeing as function, one obtains the Mother, and therefore one does not labor hard and all things are in order. Beyond this, one will lose the Mother of function. If one 113 cannot refrain from action, one will highly honor universal benevolence. If one cannot practice universal benevolence, one will highly honor correctness and uprightness. If one cannot pursue correctness and uprightness, one will highly honor embellishments and reverence. That is why it is said, "When virtue is lost, only then does the doctrine of humanity arise. When humanity is lost, only then does the doctrine of righteousness arise. When righteousness is lost, only tnen does the doctrine of propriety arise." Now propriety arises first of all from superficial loyalty and faithfulness and lack of openness, 9 tne stress on appearance, and the struggle to control trivialities. Righteousness and propriety issue from within, but if one practices them, they are still artificial. How long can they last if one engages in 1 d *h f II • 10 , externa ecorum? T ere ore Propriety is a superficial expression of loyalty and faithfulness and is the beginning of disorder." Those who are first to know are those who try to Know before others do. They belong to the group of inferior virtue. They exhaust their intelligence in order to know first and apply t'heir intellectual power to operate various things. Although their 'hearts are genuine, they are treacherous and clever and all the more 114 subtle. Although their praise is ample, all the more their earnestness is lost. They labor, but their work becomes obscure, and they work, but their management is spoiled, Though they exhaust their wisdom, yet people are still more harmed, If one abandons oneself and leaves things alone, 11 then without taking action, there will be peace. If one keeps to simplicity, then one does not follow tradition an institutions. One acquiesces in what this person receives but rejects what that person holds onto. "Those who are the first12 to know have the flowers of Tao but are the beginning of ignorance." Therefore if one obtains the Mother of how to make effort, then "All things arise_, and he does not 13 turn away from them_, " and all things are supported and preserved and not troubled. When one functions without physical form and commands without name, humanity and righteousness will be manifest and propriety and reverence will become prominent. When things are supported by the great Tao and guarded by the nameless*' then things are not glorified and the mind does not calculate. If everyone realizes his reality (truth) and all things are done with sincerity, then human virtue is rich, the principle of conduct is correct, and propriety and reverence become pure. 115 If one rejected what is supported and discards what is produced, if people make use of their completed form and employ their intelligence like a slave, then humanity becomes falsehooa, 14 righteousness becomes competition, and propriety becomes struggle. Therefore the richness of the virtue of humanity cannot be (obtained) through utilizing humanity, the correctness of the principle of conduct cannot be realized by utilizing righteousness, and the purity of propriety and reverence cannot be accomplished by utilizing ceremony. Support tnings with Tao, and command and unite them with the .Mother. Therefore one should manifest them without glorifying them, and make them prominent without any ambition. One uses the nameless and the name is thereby real. One uses the formless and the form is thereby completed. Vli"'hen one holds on to the Mother to preserve the son, and honors the roots in order to promote the branches, there will be both physical form and name and evil will not arise, The great beauty will match Heaven and flowers will not grow. Therefore the Mother should not be discarded and the roots should not be lost. Humanity and righteousness are produced by the Mother, but they cannot be the Mother. Forms and things were made by artisans, but they cannot be artisans. If one discards one's Mother 116 and uses her son, and if one discards the roots and goes towards the branches, then names will bring on division and things and shape will impose a limit. Although the greatness is of the highest degree, there will surely be something not included, and although the praise is very extensive, there will surely be trouble. If the effort is to take action, is that something one should abide in? NOTES 1. Chan's note (p. 169, note 3): In a narrow sense, lie (propriety) means rites, ritual, ceremonies, etc., but in a broad sense it means rules of behavior or principles of conduct. 2. Referring to Lao Tzu, chapter 16. 3. The passage beginning with "how is virtue" up to this point has been adapted from Chan, Source Book, p. 322. 4. Wang Pi is here paraphrasing the Book of d Changes, hexagram no. 24, Fu (to return). Mou Tsung-san, in his Ts'ai-hsing yu hsuan-li (Capacity, nature, and metaphysic), p. 165, suggests amending chihe (ultimate) with chihf (intention), making the sentence to read, "We can see the intentions of former kings." However, in the Book of Changes, solstice refers to the ultimate point where the process of returning starts. 5. Compare Lao Tzu, eh. 47. 117 6. The Tao-te chen-ching chi-chu and other texts have chihg (upright) instead 0£ ~h (true). See Yen Ling-feng. 7. Paraphrasing the Book of Changes, "Appended Remarks, 11 Part I, chapter 5. Following this sentence, some editions have the following, which makes no sense: And cannot achieve self-completion. Therefore heaven cannot carry, earth cannot cover, and man cannot support. 8. The translation 0£ this paragraph up to this point has been taken from Chan, A Source Book in Chinese Philosophy, p. 323. Mou Tsung-san (p. 166) thinks that shei (to discard) .• here translated as "without," should read chi.ij (to dwell in) meaning ~- , J "One should not dwell in or *hold on to non being as substance," Ch'ien Mu, however, interprets the sentence to mean that non being as function should be discarded, for non being is substance. See his Chung-kuo ssu-hsiang shih (History of Chinese thought), p. 94. 9. In the Tao-te chen-ching chi-chu, yangk (bright) reads ch'ang1 (clear and free). 10. Liu Kuo-ch'Un has observed that the Taoist Canon edition has shib-lim (loss of propriety) instead of fu lin (now~ propriety) and remarks that if this is correct and if Wang Pi had followed the Lao Tzu text, it would mean that Lao Tzu was defending 118 propriety rather than attacking it. Liu concedes, however, that there is not enough evidence to support this contention. 11. See a similar statement in Wang Pi, chapter 5. 12. According to Tojo Ichita, Hattori Nankaku, th t th Word ch'ien° (first) should et al., agree a e be added here. See Hatano, II, p. 115. 13. Quoting Lao Tzu, chapter 2. 14. Hattori Nankaku, Usami Shinsui, Tsukada Taiho, TC'ijC'i Ichito .• et al., all read ch'en:l (sincerity) as weiq (insincerity, false). See Hatano, II, pp. 116-117. CBAPTER 39 Of old those that obtained the One: "Of old" means in the beginning. One is the beginning of number and the ultimate of things. All things are produced by the One and this is why it is the master of all. And all things 1 achieve their completion because of the One. However, as soon as completed, they leave this One2 to hold on to their completion. In thus holding on to their completion, they lose their Mother. Therefore they crack, they are shaken, they wither away, become exhausted, become extinct, and fall. Heaven obtainea the One and became clear. Earth obtained the One and became tranquil. The spiritual beings obtained the One and became divine. The valley obtained the One and became full. The myriad things obtained the One and lived and grew. Kings and barons obtained the One and became rulers of the empire. What made them so is the One. 3 Through this One, each of these becomes clear, tranquil, divine, full, growing, and rulers. If heaven had not thus become clear, It would soon crack. With the One, it achieves clearness, but it achieves clearness not by clearness. If it 120 adheres to the One, then clearness will not be lost. If it uses clearness, it will probably crack. Therefore the Mother of the results cannot be discarded. For this reason, heaven, and so on, would not use their results, fearing thereby to lose their roots. If the earth had not thus become tranquil, It would soon be shaken. If the spiritual beings had not thus become divine, They would soon wither away. If the valley had not thus become full, It would soon become exhausted. If the myriad things had not thus lived and grown, They would soon become extinct. If kings and barons had not thus become honorable and high in position, They would soon fall. Therefore humble station is the basis of honor. The low is the foundation of the high. For this reason kings and barons call themselves children without parents, lonely people without spouses, and men without food to eat. Is this not regarding humble station as the basis of honor? Is it not? Therefore enumerate all the parts of a chariot as ' 4 you may, and you still have no chariot. Rather than jingle like the jade, ,Kumble like the rocks. 121 Clearness cannot create clearness, and fullness cannot create fullness. Everything has its Mother so as to preserve its form (shape) . Therefore clearness is not greatly honored ana fullness is not highly valued. What is honorable lies with the Mother, and the Mother honors the formless. "Humble station is the basis of honor (and) the low is the foundation of the high .... Therefore to attain fame repeatedly is no farne. 5 Jade and stones jingle and rumble. Their substance all lies in their form. Therefore one should t d . . 6 no esire it. 122 NOTES 1. The last three sentences have been translated by Chan, Source Book, p. 323. 2. The "one" here is added according to the Tao-te chen-ching chi-chu. 3. Chan's note (p. 171, note 2): Neither the Wang Pi nor the Ho Shang-kung text has the word "One," but the Fu I and twenty-four other texts have it, according to Chiang Hsi-ch'ang. 4. Chan's note (p. 171, note 5): The Wu Ch'eng text reads: "Therefore supreme praise is no praise." 5. Both the Lao Tzu text and the Wang Pi corrunentary read literally, "Therefore enumerate all the parts of a chariot as you may, and you still have no chariot." Some editions have chiha (supreme) instead of chihb (to attain) and many editions have ~c (fame) instead of .l!:!_d (chariot). Here to read ~ as fame agrees better with the preceding sentences, as most writers have maintained. See Hatano, II, pp. 125-126. 6. Unlike other corrunentators like Ho-shang Kung, who interpreted jade as high and stone as low, with lowliness preferred, Wang Pi interpreted Lao Tzu's sentence as meaning that both jade and stone are undesirable. CHAPTER 40 Reversion is the action of Tao. "The low is the foundation of the high; humble station is the basis of honor." 1 Nonbeing is the function of being. 2 This is its reversion. However we act, if we know that there is nonbeing, all t'hings will interpenetrate. Therefore it is said, "Reversion is tne action of Tao." Weakness is the function of Tao, Weakness and gentleness interpenetrate and cannot be exbausted. All things in the world come from being. And being comes from nonbeing. All things in the world came from being, and the origin of being is based on nonbeing. To have being in total, it is necessary to return to b . 3 non eing. NOTES 1. Quoting Lao Tzu, chapter 39. 2. Compare Lao Tzu~ chapter 11. 3. This translation is taken from Chan, Source Book, p. 323. CHAPTER 41 When the highest type of men hear Tao, They diligently practice it. Because they have the will to do so. When the average type of men hear Tao, They half believe in it. When the lowest type of men hear Tao, They laugh heartily at it. If they did not laugh at it, it would not be Tao. Therefore there is the established saying: To establish means to construct, to set up. The Tao which is bright appears to be dark. "The sage is bright as light but does not 1 dazzle." The Tao which goes forward appears to fall backward. "The sage places himself in the background, but finds himself in the foreground. He puts himself away, and yet he always remains. 112 The Tao which is level appears uneven. Being even means deep. The Tao of great levels follows the nature of things. It does not keep to its own evenness to divide things. Its evenness is not seen, but, on the contrary, it seems to be uneven. Great virtue appears like a valley (hollow). He will not consider his virtue as a virtue, for he does not think of it. Great purity appears like disgrace. "He who knows the white and yet keeps to the black, 113 Great purity will then be achieved. Far-reaching virtue appears as if insufficient. 125 Far-reaching virtue is not filledr it is empty, without form, and cannot be filled. solid virtue appears as if unsteady. . 4 h Being unsteady means to be a companion. He w o establishes virtue leaves things in their natural state, neither establishes nor bestows, and therefore seems to be a companion. 5 True substance appears to be changeable. He whose substance is true (genuine) is not proud of its genuineness (authenticity). Therefore it is changeable. The great square has no corners. "(The sage) is as pointed as a square but does not pierce. 116 Therefore it has no corners. The great implement (or talent) is slow to finish (or mature). The great implement finishes (completes) the world without holding on to the whole or its parts. Therefore it must be slow to finish. Great music sounds faint. "We listen to it and do not hear itr its name is The Inaudible. ,,7 That means that (great) music cannot be heard. Where there is sound, there are parts or lots. If there are parts or lots, then there would not be the note of kunga (the fundamental note) but the note of shang b 126 (secondary note). If one begins to distinguish or to divide, one cannot control the whole. Therefore that which has sound is not great music. Great form has no shape. If there is shape, then there are parts or lots. Where there parts or lots, if it is not warm, then it is hot, and if it is not hot, then it is cold. Therefore if a form has shape, it is not the great form. Tao is hidden and nameless. Yet it is Tao alone that skillfully provides for all and brings them to perfection. In general, all skillfulness is perfected through Tao. In regard to forms, it is great form, but the great form has no shape. In regard to music, it is great music, but great music sounds faint. Things are accomplished by Tao, but one does not see their complete shape. 8 Therefore it is hidden and without name. To provide for others is not only to supply them with what they need. Once one provides others (with the One), it will be sufficient to complete their virtue forever. Therefore it is said to skillfully provide. To bring things to completion, not in the way the artisan cuts his object, but to enable all things to attain their shape, is therefore said to be skillful in perfecting. 127 NOTES L Quoting Lao Tzu, c'hapter 58. 2. Quoting Lao Tzu, cnapter 7. 3. Quoting Lao Tzu, cnapter 28. 4. The meaning here is very obscure. 5. None of the commentators bas found a satisfactory emendation or a satisfactory interpretation. 6. Quoting Lao Tzu, cnapter 58. 7. Quoting Lao Tzu, chapter 14. 8. A similar sentence appears in Wang Pi, chapter 6. CHAPTER 42 Tao produced the One. The One produced the two. The two produced the three. And the three produced the ten thousand things. The ten thousand things carry the yin and embrace the yang, and through the blending of the material 1 force they achieve harmony. People hate to be children without parents, lonely people without spouses, or men without food to eat. And yet kings and lords call themselves by these names. Therefore it is often the case that things gain by losing and lose by gaining. The ten thousand things have ten thousand different forms, but in the final analysis they are one. How did they become one? Because of nonbeing. 2 Through nonbeing, one reaches oneness. This one may be called nonbeing. Since it is already called One, how can there be no speech? If there is speech and there is the One, is that not two? If there is One, there are two, and consequently three is produced. From nonbeing to being, numbers come to an end here. Beyond this, it does not belong to the current (way) of Tao.3 Therefore in the production of the myriad things, I know its master. Although things exist l29 in ten thousand different forms, their material forces are blended as one. The multitude have their own minds, and different countries have different customs, But if the one is attained, there will be kings and dukes as their masters. One is the master. How can it be abandoned? The greater the nurnber, the further we go astray. we are nearer to [truth] if the number is reduced. When it is reduced to the least (one), . t 4 we shal.l arrive at tbe ultima e. Even when one has spoken of One, one will still arrive at three. All the more if basically there is no One, how then coald one draw near to Tao? One increases by diminishing. That is certainly not empty speech. What others have taught, I teach also: I do not compel others to follow, but I follow Nature and place ultimate principle in the forefront. If we follow it, there will be fortune, and if we disobey it, there will be misfortune. 5 Therefore if people teach each other to contravene this, they wiLl surely meet with misfortune. This is the same as what I teach others not to oppose it. "Violent and fierce people do not die a natural 6 death." I shall make this the father 7 of my teaching. "Violent and fierce people do not die a natural death." When people teach each other to behave 130 violently, they do not8 resemble my teaching that they should not be violent. To point out that violent and fierce people do not die a natural death is almost like saying that my teaching will bring good fortune. Therefore if we find people violating this teaching, they can conveniently be made the father. NOTES 1. Ch'ia, material force, vital force, matter-energy. 2. The translation of these two sentences is taken from Chan, Source Book, p. 323. 3. Paraphrasing Chuang Tzu, chapter 2 (1:35a). 4. The translation from "Therefore in the production" up to this point is taken from Chan, ibid. 5. The translation of this sentence is taken from Chan, ibid. 6. Chan' s note (p. 177, note 1) : The same saying appears in the inscription on a metal statue in the imperial ancestral temple that Confucius visited. The story and the inscription appear in the Shuo-yUanb (Collection of discourses, compiled by Liu Hsiang,c 77-6 B.C.), 10:16b-17a. Commentators say the Lao Tzu quotes from the inscription, but both may have quoted from a common source, 8. Read .l?l_d (surely) as feie (do not)~ according to Yen Ling-feng. CHAPTER 43 The softest things in the world overcome the hardest things in the world. Air passes through everything and water penetrates ever)'Where, 1 Nonbeing penetrates that in which there is no space. Through this I know the advantage of taking no action. The soft and empty nonbeing penetrates everything. Nonbeing is inexhaustible. The softest cannot be bent. Inferring from this, I therefore know the advantage of taking no action. Few in world can understand the teaching without words and the advantage of taking no action. NOTE 1. The phrase ch'u-yua (comes out of), preceding "penetrates," is superfluous, according to some scholars. See Hatano, II, p. 143. CHAPTER 44 W'hich does one love more, fame or one's own life? He who honors his name and loves superiority will alienate himself from others. which is more valuable, one's own life or wealth? He who is greedy for things and can never have enough will have little for himself. W'hich is worse, gain or loss? W'hich is worse, to attain great benefit or to lose oneself? Therefore he who has lavish desires will spend extravagantly. He who hoards most will lose heavily. He who has lavish desires will not share with others. He who hoards most will not split with others. He who seeks much will be attacked by many and will be hated by others. Therefore he will incur great expenditure and will lose heavily. He who is contented suffers no disgrace. He who knows when to stop is free frõ danger. Therefore he can ;~Jong endure. CHAPTER 45 What is most perfect seems to be incomplete7 But its utility is unimpaired. It completes a thing wnerever it may without resulting in a particular form. Therefore it seems to be incomplete. What is most full seems to be empty1 But its usefulness is inexhaustible. That which is most full is proficient. 1 It provides anything that comes along without any attachment. Therefore it seems to be empty. What is most straight seems to be crooked. I I Being straight with everything as it comes along,/ one's straightness is confined to oneself. 2 { Therefore it seems to be crooked. ' The greatest skill seems to be clumsy. The greatest skill follows Tzu-jan so as to camplete things and does not create strange or extraordinary cases. Therefore it seems to be clumsy. 'rhe greatest eloquence seems to stutter. The greatest eloquence follows things in speaking but he himself does not make things up. Therefore he seems to stutter. Hasty movement overcomes cold, (But) tranquility overcomes heat. By being greatly tranquil~ One is qualified to be the ruler of the world. 134 Only when a hasty movement is complete can cold be overcome, but tranquility conquers heat by taking no action, If one infers from this principle, then "Being greatly tranquil, one is qualified to be the ruler of the world." By being tranquil, one preserves the genuineness of things while hasty movement violates their nature. 3 Therefore only by tranquility will the greatest things mentioned above be attained. 1. NOTES b Ch'unga (empty) is to be taken as ch'ung (proficient) . 2. Read ic (one) as chid (self), according to Hattori Nankaku and Yen Ling-feng. 3. See a similar statement in Wang Pi, chapter 60. CHAPTER 46 When Tao prevails in the world, galloping horses are turned back to fertilize (the fields with t-heir dung. ) 1 When Tao prevails, people know when to be contented and when to stop. Without seeking outside, each cultivates the internal only. Therefore galloping horses are turned back to fertilize the fields with their dung. When 'l'ao does not prevail in the world, war horses thrive in the suburbs. When people are greedy and never have enough, everyone does not cultivate the internal but seeks the external, Therefore war horses thrive in the suburbs. ' h d ' 2 There is no calamity greater than lavis es1res. There is no greater guilt than discontentment. And there is no greater disaster than greed. He who is contented with contentment is always contented. I I 136 NOTES 1. Chan's note (p. 181, note 1): As quoted by Chu Hsi, the sentence has an additional word, "cart," thus meaning that the horses are used to draw manure carts (Chu Tzu yu-lei, 125:12a). But no one, not even his pupil who recorded the saying, knew on what textual authority he added the word, Probably Chu Hsi was paraphrasing, as many Chinese writers often do when they quote. 2. Chan' s note (p. 181, note 4) : This sentence does not appear in the Wang Pi text but appears in fifty-one other texts, including the Ho-shang Kung and Fu I texts. CHAPTER 47 One may know the world without going out of doors. One may see the way of Heaven without looking through the windows. Events have a source and things have a master. 1 There may be many roads but their destination is the same, and there may be a hundred deli2 berations but the result is the same. There is a great constancy in Tao, and tbere is a generality in principle. By bolding on to the Tao of old, we can master the present. Although we live in the present age, we can know the . 1 ,,_ . . 3 h. . h pr1meva ~eg1nning. T is is w y one may know [the world] without going out of doors or looking through the windows. •rne further one goes, the 1ess one knows. Nonbeing is innerent in the One. But when we look for it in the multiplicity of things, it is like Tao which can be looked for but not seen, listened to but not heard, reached for but not touched. If we know it, we do not need to go out of doors. If we do not know it, the further we go, the more beclouded we become. Therefore the sage knows without going about, Understands4 without seeing, If we know the general principle 0£ things, we can know through thinking even if we do not 138 travel. If we know the basis of things, even if we do not see them, we can understand the principle of right and wrong (which governs them). 5 And accomplishes without any action. If one understands the nature of things, one must follow it, and that is a11. 6 Therefore, although no action is taken, things are accomplished. NOTES 1. Compare Lao Tzu, chapter 70 and Wang Pi, chapter 49. 2. Paraphrasing the Book of Changes, "Appended Remarks," Part II, chapter 5. 3. Paraphrasing Lao Tzu, chapter 14, 4. Chan's note (p. 183, note 1): The word minga ordinarily means "name," but is interchangeable 'th . b wi ming meaning "to understand." 5. The translation of Wang Pi's corrunentary in this chapter so far is adapted from Chan, Source Book, pp. 323-324. 6. A similar expression is found in Wang Pi, chapter 27. CHAPTER 48 The pursuit of learning is to increase day after day. The task is to improve one's ability and increase one's learning. The pursuit of Tao is to decrease day after day. The task is to return to vacuity and nonbeing. It is to decrease and further decrease until one reaches t*he point of taking no act ion. No action is undertal<:en, and yet nothing is left undone. If there is action, there will certainly be some loss. There£ore in nonaction, nothing remains undone. An empire is often brought to order by having no activity. In action, one always £ollows (Tao). 1 If one (likes to) undertake activity, That means that one does something oneself. he is not qualified to govern the empire. That means that one loses the controlling root. NOTE 1. This remark also appears in Wang Pi, chapter 49. CHAPTER 49 The sage has no fixed (personal) ideas. He regards the people's ideas as his own. In his action, he always follows (Tao). 1 I treat those who are good with goodness, And also treat those who are not good with goodness. If each follows his functions, the good will not be lost. Thus goodness is attained. That means that no one is rejected. I am honest to those who are honest, And I am also honest to those who are not honest. Thus honesty is attained, The sage, in the government of his empire, has no subjective point of view. His mind forms a harmonious whole with that of his people. 2 They all lend their eyes and ears. All exercise their ability to hear or to see. And he treats them all as infants. (The sage) enables all to be in harmony and without desire, like an infant. "Heaven and Earth have their fixed positions and the sages are able to carry out and complete their abilities. They consult with the people and spiritual beings and thus all people participate, 113 Those with ability will be accepted and those with talent will be taken in. Where 141 the ability is great, one will be great, and where the talent is honorable, one will be honored. Things have a source and events have 4 a master, In this way one may have the crown jewels cover his eyes without fearing cheated, and may have yellow fine floss-silk fill his ears without worrying about not being respected, Why then labor one's intelligence to investigate the feelings of the people? If one investigates others with intelligence, then others will respond with their intelligence to compete with him. If one investigates others with distrust, others will respond with distrust to compete with him. The hearts of the people of the world are not necessarily the same. If they do not dare differ in their response, then . t 5 none will act according to his own na ure. There is no greater harm than the use of intelligence. "If one relies on cunning, people will quarrel with him. If one relies on strength, people will struggle against hirn."6 If one's cunning does not surpass others and stands on the ground of quarrels, one will become exhausted. If one's strength does not surpass others and stands on the ground of struggle, one will be in danger, No one has ever been able to tell others not to use the cunning and strength against hirn." 7 This being the case, one will be fighting alone against 142 others but others in thousands of tens of thousands will be fighting against him. If one increases laws and multiplies punishment, blocks people's roads and attacks their private homes, then the myriad things will lose their spontaneity and people will lose their hands and feet (ability to act). Birds above will be in disorder and fishes below will be confused. Therefore "the sage, in the government of his empire, has no subjective point of view and forms a harmonious whole with the world." That means that he does not set his mind for or against anything. 8 If he does not investigate, why will the people wish to escape? If he wants nothing, why must people comply with him? If people will neither avoid nor comply, then all will act according to their own nature. If people do not evade what they can do and try to do what they cannot, and do not evade what they are competent to do and try to do what they are not competent to do, then he who speaks will speak of what he knows, and he who acts will do what he can do. "They all lend their eyes and ears, and he treats them all as infants." 143 NOTES 1. This remark appears in Wang Pi, chapter 48, also. It is translated sligbtly differently here. 2. Chan's note (p. 187, note 4): The Wang Pi text does not have these words, but the Ho-shang Kung and Fu I te~ts do. 3. Book 0£ Changes, "Appended Remarks, " Part II, chapter 12. 4. Paraphrasing Lao Tzu, chapter 70. 5. Compare Analects, 13:14. 6. Quoting the Huai-nan Tzu, 14:8a 7. Paraphrasing ibid. 8. Compare Analects, 4:10. CHAPTER 50 Man comes in to life and goes out to death. This means to come out of the place of life and to enter into the place of death, Three out of ten1 are companions of life. Three out of ten are companions of death. 2 And three out of ten in their lives lead from activity to death. And for what reason? Because of man's intensive striving after life. I have heard that one who is a good preserver of his life will not meet tigers or wild buffalos, And in fighting will not try to escape from weapons of war. The wild buffalo cannot butt its horns against him, The tiger cannot fasten its claws in him, And weapons of war cannot thrust their blades into him. And for what reason? Because in him there is no room for death. Three out of ten means three points out of ten points. Let us take the way of life. Only three out of ten can preserve life to the utmost. Or take the way of death. Only three out of ten also will cling on to death to the utmost. If people seek after life too intensively, they will arrive at the point of no life. Those who are good perservers of their lives do not live for the sake of seeking after life. 3 Therefore 145 there is no room for death. Weapons are tbe most destructive tools. Similarly, rhinoceros and tigers are the most dangerous animals. If one can prevent weapons of war t'hrusting their blasts into 'him and the tigers and wild buffalos from fastening their claws and horns, tnen one surely does not endanger his body with desires. Where would there be room for death? worms and serpents consider the abyss to be shallow and burrow a hole, the eagle and the sparrowhawk consider the mountain to be low and build thei.r nests on top of it. Arrow and string cannot get to them, nor can the net reach them there, Therefore it can then be said that they dwell where there is no room for death. However, due to the delicious bait, tbey finally enter tbe place 0£ death. Is that not striving too intensively for life? Therefore, if one is not detached from the root by seeking and does not change his genuineness with desires, then even though if he enters the army, he will not be wounded, and if he walks on land, he will not be attacked. Truly~ the infant4 should be our model and should be honored. 146 NOTES 1. Chan's note (p. 188, note 1): Han Fei Tzua (d. 233 B.C.) understood "ten-three" not as three out o.f ten but thirteen and identified the four limbs and the nine external cavities as factors that sustain life, lead to death, or lead through activityto death. See Han Fei Tzu, Ssu-pu pei-yao ed., chapter 20, 6:8a. Most commentators and Chinese writers prefer to follow Wang Pi, understanding "three-ten" to mean "three out of ten." Translators are about evenly divided. 2. Chan's note {p. 180, note 3): Sorne Chinese commentators 'have been highly imaginative in interpreting these enigmatic lines. Aside from Ho-shang Kung ... and others who have followed Han Pei Tzu, there have been [those] who identify the thirteen as the Ten Evils and Three Karmas of Buddhism .•.. the sum of six for water and seven for Fire in the rise and fall of the Five Agents, the Seven Feelings and Six Desires, the twelve periods in the day plus one as their cycle .•.. Among modern writers, Kao Heng believes the passage refers to the first thirty years in a hundred as that of man's growth, the next thirty (actuall7 forty, but few can utilize them in full, Kao says) as a period of neither life nor death, that is, decline, and the remaining thirty years as a period of death •... 3. Compare a similar saying in Lao Tzu, chapter 75. 4. For the infant, see Lao Tzu, chapter 55. CHAPTER 51 Tao produces them. Virtue fosters them. Matter gives them physical form. The circumstances and tendencies complete them. Things are produced and then fostered. They are fostered and then given physical form. They are given physical form and then completed. Whence are they produced? From Tao. Whereby are they fostered? By tea (virtue). Whence do they get physical form? From matter. What brings about their completion? Circumstances and tendencies. Only by following (Tao) can things, without exception, obtain form, and only through circumstances and tendencies can things, without exception, be completed, For in general there is always a cause whereby things are produced and achievement completed. Since they are caused by sometning, they are all caused by Tao. Therefore if carried to the utmost, that too is the perfect Tao. If we all follow that which is caused, all will be just right. Therefore the ten thousand things esteem Tao and honor virtue. Tao is where things come from (or follow). Te is what things attain. Only by following Tao does one attain te. Therefore it is said that if one does not attain Tao, one is not esteemed. 1 148 It is harmful to lose te. te, one is not 11onored. If one does not attain Tao is esteemed and virtue is honored without anyone's order! •rhey always come spontaneously, Order ... act. 2 Therefore Tao produces them and virtue fosters them. They rear them and develop them. They give them security and give them peace, They nurture them and protect them. It means that all things are complete in substance, each enjoying the protection of Tao and its substance will not be harmed. Tao produces them but does not take possession of them. It acts but does not rely on its own ability. One acts but does not take possession of them. It leads them but does not master them. This is called profound and secret virtue. One achieves te but does not know its ruler. It comes from the hidden and dark realm and therefore we call it the profound and secret virtue, 149 NOTES 1. The words shihb (to lose) and tsunc (to esteem) are reversed in the translation, following T'ao Hung-ch'ing. 2. The commentary nere is too corrupt to make any sense. I Shun-ting and other commentators believe that it is a later interpolation. See Hatano, III, p. 23. CHAPTER 52 There was a beginning of the universe f h . 1 Which may be called the Mother o t e universe. He.who has found the Mother (Tao) And thereby understands her sons (things), And having understood the sons, Still keeps to its mother, Will be free from danger throughout his lifetime. Mother is the roots and son is the branches. One should find the roots in order to understand the branches, but one should not cast away the roots in order to pursue the branches. Close the mouth. Shut the doors (of cunning and desires). Out of the mouth come things and desires. Through the door come things and desires. And to the end of life there will be (peace) without toil. As one is without ado and is always at leisure, "Therefore to the end of life there will be (peace) without toil." Open the mouth. Meddle with affairs. And to the end of life there will be no salvation. If one does not close the source but meddles with affairs, then "to the end of life there will be no salvation." Seeing what is small is called enlightenment. 151 Keeping to weakness is called strength. The task2 of governing does not lie in the great, seeing the great does not mean that one is en1 igh tened; only by seeing the small can one be enlightened. Keeping to strength does not make one strong; only by keeping to weakness can one be strong. use the light. Manifest the Tao in order to remove the delusions of the people. Revert to enlightenment. This means not to probe into things with the light. And thereby avoid danger to one's life-This is called practicing the eternal. This means the eternity of Tao. NOTES 1. some editions have this commentary: When the beginning is good, nouris.hment and nurture will be good. Therefore when there is a beginning of the universe~ it can be the mother of the universe. 2. Kunga here does not mean accomplishment but work~ according to Hatano, III, p. 30. l I I j CHAPTER 53 If I had but little1 knowledge I should, in walking on a broad way, Fear getting off the road. It means that if I had but little knowledge and walked on a broad way in the world, the only thing to be feared is behavior. 2 Broad ways are extremely even, But people are fond of bypaths, This means that the great Tao is even and broad, but people still avoid it and do not follow it but love to follow bad by-paths. How much more if people behave in such a way as to block the broad way? Therefore it is said, "Broad ways are extremely even, but people are fond of bypaths." The courts are exceedingly splendid, Courts mean palaces, and "splendid" means clean and beautiful. While the fields are exceedingly weedy, And the granaries are exceedingly empty. When the palaces are clean and beautiful, then the fields are exceedingly weedy and the granaries are exceedingly empty. One establishes the one (the ruler) but harms the life of the Elegant clothes are worn, Sharp weapons are cãried, 153 Foods and drinks are enjoyed beyond limit, And wealth and treasures are accumulated in excess. This is robbery and extravagance. This is indeed not Tao (the Way). When things are obtained in violation of Tao, they are all evil. Being evil means robbery. When extravagance is obtained in violation of Tao, that is usurpation. Therefore, to use violation of Tao to explain violation of Tao is nothing but robbery and extravagance. NOTES 1. Chan's note (p. 194, note l): The term chieh-jana can mean "firmly," "wisely.•" "especially," "hastily," and so on, and support for each can be found in ancient literature. But in spite of Hoshang Kung's understanding of it as "great," most commentators, from Cb'eng Hsuan-ying down, have preferred to follõ Chang Chan's commentaries on the Lieh Tzu, 4:2a, where it is understood as "small" or "subtle." 2. Shihb (getting off the road) is interpreted by Wang Pi as "to behave," "to act," that is, to interfere witn things. For a similar interpretation of shin and weic (to act), see Wang Pi, chapters 29 CHAPTER 54 He who is well established (in Tao) cannot be pulled away. He cannot be pulled away because he first makes the root firm and strong and then devotes his attention to the branches. He who has a firm grasp (of Tao) cannot be separated from it. He cannot be separated because he does not desire a great deal but acts according to his ability. Thus from generation to generation his ancestral sacrifice will never be suspended. If from generation to generation sons and grandsons transmit this Tao for sacrifice, then those ancestral sacrifices will never be suspended, When one cultivates virtue in his person, it becomes genuine virtue. When one cultivates virtue in his family, it becomes When overflowing virtue. This means that one starts by cultivating oneself to reach others. If one cultivates virtue in his person, then one becomes genuine. If one cultivates virtue in his family, it becomes overflowing virtue. If one can cultivate Tao without abandoning it, then what one does for others will become great. one cultivates virtue in his community, it 155 becomes lasting virtue, When one cultivates virtue in his country, it becomes abundant virtue. Wh.en one cultivates virtue in the world, it becomes universal. Therefore the person sbould be viewed as a person. The family should be 1riewed as a family. The community shou1d be viewed as a community. The country should be viewed as a country. They are all like that. And the world should be viewed as the world. This means to use the mind of the people to view the Tao of the world. In the Tao of the world, whether things are for or against one, whether lucky or unlucky, they al1 are also like the Tao of man. How do I know this to ne the case in the world? Through this.I. "This" refers to what is said earlier. It means that one looKs at oneself in order to understand the world and does not look to the outside. That is what is meant in saying, "One may know 2 the world without going out of doors," 'i l l J ~ I l 156 NO'I'ES 1. Chan's note (p. 196, note 2): Most commentators agree that "this" refers to the cultivation of virtue in the person, in the family, and so forth. 2. Quoting Lao Tzu, chapter 47. CHAPTER 55 He who possesses virtue in abundance May be compared to an infant. Poisonous insects 1 will not sting 'him. Fierce beasts will not seize bim. Birds of prey will not strike hirn. An infant seeks nothing and desires none. He does not offend the myriad things. Therefore be is a being who will not be stung by poisonous insects. He who possesses virtue in abundance does not offend tbings. Therefore there is nothing to harm his wholeness, His bones are weal<, his sinews tender, but his grasp is firm. Because of weal<ness, he can grasp firmly. He does not yet know the union of male and female, But his organ2 is aroused, 7o arouse means to grow, There is nothing to *harm his body and therefore he can grow to 1 . 3 comp etion. It means that if one possesses virtue in abundance, nothing can harm his te or change his genuineness. Those who are weak and do not contend and will therefore not be broken are all like this. This means that his essence is at its height. He may cry all day without becoming hoarse. He does not wish to contend or desire. Tberefore he may cry all day without becoming hoarse. l58 159 This means that his (natural) harmony is perfect. To know harmony means to be in accord with the eternal. The constancy of things consists in harmony. Therefore if one knows harmony, one will attain constancy. To be in accord with the eternal means to be enlightened. Neither light nor dark, neither warm nor cool-that is constancy. Without form and invisible--that means enlightenment. 4 To force the growth of life means ill omen. The growth of life cannot be forced. If it is, evil will result. For the mind to employ the vital force without restraint means violence. The heart should remain empty. One who employs vital force will be violent. After things reach their prime, they begin to grow old, Which means being contrary to Tao. Whatever is contrary to Tao will soon perish. NOTES 1. Chan's note (p. 198, note 1): Following the Ho-shang Kung text. [Some} texts have "poisonous insects." Chiang Hsi-cb'ang mentions fifty texts that have "poisonous insects." In place of this expression, the Wang Pi text has "wasps, scorpions, and snakes." These words appear in the Ho-shang Kung's commentary. Probably they got into tne Wang Pi text by mistake. 2. Chan's note (p. 198, note 2): Also following the Ho-shang Kung text and forty-five other texts (according to Cniang). Wang Pi' s text 'has eh' 'Uan a (complete), which sounds like the word for t'he male organ but makes no sense here. 3. Wang Pi's interpretation: "Grow to cornpletion" instead of "Organ is aroused." 4. Chan's note (p. 198, note 3): . b Hsiang (good omen) was occasionally used in ancient literature in the opposite sense. For example, see Tso chuan, Duke Chaoc, 18th year. CHAPTER 56 He who knows does not speak. This is so because one follows Tzu-jan. He who speaks does not know. Because he would create trouble. Close the mouth. Shut the doors. Blunt the sharpness. This means one keeps and protects one's own nature. Untie the tangles. This means one keeps oneself free from causes for quarrel. Soften the light. If one is not especially prominent in any way, others will not particularly quarrel with him at all. Become one with the dusty world, If one does not particularly despise anything, then others will not particularly humiliate him at all. This is called profound identification. Therefore it is impossible either to be intimate and close to him or to be distant and indifferent to him. If it is possible to be intimate and close, then it is possible to be distant and indifferent. It is impossible either to benefit him or to harm him. 161 If one can be benefited, one can also be harmed. It is impossible either to honor him or to disgrace him. If one can be honored, one can also be disgraced. For this reason he is honored by the world. Nothing can be added to him. CHAPTER 57 Govern the state with correctness. Operate the army with surprise tactics. Administer the empire by engaging in no activity. If one governs the state with Tao, the state will be at peace. If one governs the state with correctness, there will be craftiness and justice. With nonactivity one can administer the world. In a previous chapter it is said, "An empire is often brought to order by having no activity. If one (likes to) undertake activity, he is not qualified to govern the empire, 111 Therefore, if one governs the world with correctness, one cannot administer the world and operate the army with surprise tactics. If one governs the country with Tao, one honors the roots so as to put an end to the branches. If one governs the world with correctness, one imposes punishment in order to devote oneself to th~ branches. The root will not be established and the branches will be shallow, and there will be nothing for the people. Therefore one is forced to resort to operate the army with the surprise tactics. How do I know that this should be so? Through this: The mere taboos and prohibitions there are in the 163 The poorer the people will be. Tbe more sharp weapons the people have, The more troubled the state will be. Sbarp weapons are generally those which benefit 2 oneself. When the people are strong, the state is weak. The more cunning and skill man possesses, The more vicious things will appear. If people are highly intelligent (cunning), cunning and falsehood will arise. If cunning and falsehood arise .• then evil will occur. The more laws and orders are made prominent, The more thieves and robbers tnere -will be. If by correctness one wishes to put an end to evil, then one must use surprise tactics to operate the army, and there will be many regulations and taboos. The desire is to reduce poverty to shamey but people will be all the poorer. Sharp weapons are intended to strengthen the country, but the state will be more and more confused, All this is because t11e roots are abandoned in order to manage the branches. Hence these results. T*herefore the sage says: I take no action and the people of themselves are transformed. I love tranquility and the people 0£ themselves become correct. I engage in no activity and the people of themselves 164 become prosperous. I have no desires and the people of themselves become simple. What the ruler desires will be immediately followed by the people, If my desire is to without desire, then the people will also be without desire and will of themselves become be simple. These four are (examples) of honoring the roots so as to put an end to the branches. NOTES 1. Quoting Lao Tzu, chapter 48, 2. Yen Ling-feng suggests that chia (self) here should read minb (people). This seems reasonable because it follows Lao Tzu closely. A similar suggestion is made in Hatano, III, p. 48. C:BAPTER 58 When the government is nondiscriminative and dull, The people are contented and generous. Tbis means that he who rules well is without form, without name, and without measures that can be mentioned. He is nondiscriminative and dull, and he ultimately acbieves great order. Tberefore it is said that "His government is nondiscriminative and dull." Hi.s people will not compete or strive for anytbing, and they will be broad and liberal, and contented ana generous, Therefore it is said that the people are contented and generous." When the government is searching and discriminative, The people are disappointed and contentious. [When the government] establishes legal measures and makes prominent rewards and punishments to examine treachery and falsehood, it is said to be searching and discriminative. The ruler being discriminative and divisive, the people will become competitive. Therefore it is said, "The peopl.e are disappointed and contentious." Calamity is that upon wnich happiness depends; Happiness is that in which calamity is latent. Who knows wnen the limit will be reached? Is there no correctness (used to govern the world)? Who knows the limit of good government? Only when tnere is no correctness to be imposed and \ 166 when there are neither forms nor names will the world be greatly transformed without discrimination. This is the limit. 'rhen the correct again becomes the perverse. If one "governs t11e state with correctness," one will naturally "operate the army with surprise tactics. ,,l Therefore it is said, "The correct again becomes the perverse." And the good will again become evil. If one establishes goodness to bring harmony in the myriad things, there will naturally be the danger of evil. The people have been deluded for a long time. This is to say that as the people have been deluded and have lost the Tao for a long time, it is not good to demand from them correctness and goodness right away. Therefore the sage is as pointed as a square but does not pierce. To lead the people with the pointed square and to remove their evil, but not to use the pointed square to pierce things--this is what is meant ,.2 by saying, "The great square has no corners. He is as acute as a knife but does not cut. To be acute means to be incorruptible, 3 and to cut means to harm. It means to purify the people with incorruptibility and to enable them to remove their evil and uncleanliness but not to hurt them with incorruptibility. 167 He is as straight as an unbent line but does not extend. This is to lead t11e people with uprightness and to enable them to remove their depravity but not to stir up things by inflexibility. This is what is meant by the saying, "'li\nat is most straight seems to be crooked."4 He is as bright as light but does not dazzle. This is to use light to reveal wherein the people are deluded bc1t not to use light to search for their secrets. This is what is meant by saying, "The Tao wnich is brig'ht appears to be dark." 5 All these are to honor the root so as to put an end to the branches. One does not need to apply oneself to anything and all will return to its own. NOTES 1. Quoting Lao Tzu, cnapter 57. 2. Quoting Lao Tzu, cnapter 41. 3. Liena (acute) is here interpreted by Wang Pi in the sense of being incorruptible. 4. Quoting Lao Tzu, chapter 45. 5. Quoting Lao Tzu, chapter 41. CHAPTER 59 To rule people and to serve Heaven is nothing better than to be frugal. "Nothing better" means that nothing will surpass it. Frugality refers to the farmer. He manages his fieldwork and eliminates the weeds so that the crops become standardized and uniform. He preserves the natural state of things. He does not worry about the trouble of the fallowland~ but removes the cause of the trouble of the fallowland. (The sage) receives the mandate of Heaven; below, he soothes the hundred families. There is nothing better than the example mentioned above. Only by being frugal can one recover quickly. This means to recover constancy early. To recover quickly means to accumulate virtue heavily. Only by heavily accumulating virtue and by not wanting to hurry can one recover his constancy early. Therefore it is said, "To recover quickly means to accumulate virtue he'avily." By the heavy accumulation of virtue one can overcome everything. If one can overcome everything, then he will acquire a capacity the limit of which is beyond anyone's knowledge, Because Tao is limitless. When his capacity is beyond anyone's knowledge, he 169 is fit to rule a state. It is impossible to keep the state by ruling it with limits. He who possesses the Mother (Tao) of the state will last long. That whic'h gives a state peace is known as the Mother. To accumulate virtue heavily is only to plan for the root and then devote oneself to 1 the brancnes. Then one can come to the (right) end. This means that the roots are deep and the stalks are firm, which is the way of long life and . ' . 2 everlasting vision, 170 NOTES 1. A similar statement is found in Wang Pi, chapters 38, 39, 52, and 57. 2" Chan's note (p. 205, note 2): "Long life and lasting vision" simply means long l.ife .... Waley contends that "fixed staringa (his translation) was used by the Taoists as a method of inducing trances. This interpretation is accurate in regard to later religious Taoists, but errs in reading yoga into the Lao Tzu. Waley interprets frugality as "laying up a store," and goes on to say that this 'laying of the new upon the old' is here used as a symbol for the reinforcing of one's stock of vital energy by quietist practice" (p. 213). He is here following Bo-shang Kung's commentary. This interpretation puts much yoga indeed into the Lao Tzu; many would join Duyvendak in rejecting Wal.ey's interpretation. • CHAPTER 60 Ruling a big country is like cooking a small fish. That means not to disturb. If one is hasty, one harms much, but if one remains quiet, one pre- . 1 serves one's genuineness. Therefore the larger the land is, the quieter the rulers has to be. Only then can one reach the heart of the multitude fully, If Tao is employed to rule the empire, Spiritual being will lose their supernatural power. To rule a great empire, one should behave like cooking a small fish. If one rules over the empire in accordance with Tao, then the spiritual beings wil.l lose their supernatural power. Not that they l.ose their spiritual power, But their spiritual power can no longer harm people. This means that the spiritual .Power does not harm Tzu-jan. I£ things abide by Tzu-jan, the spiritual power cannot do anything to them. As the spiritual power cannot do anything to them, one does not know that spiritual power is spiritual power. Not only will their supernatural power not harm people, But the sage also will not harm peopl.e. When one is in harmony with Tao, then the spiritual power will not harm people, If spiritual power does not harm people, one does not know that spiritual power is spiritual power. If one is 172 in harmony with Tao, then the sage will also not harm the people. If the sage does not harm the people, then one does not know that the sage is a sage. That means the people do not know about the spiritual power of spiritual beings or the sagacity of the sage. When the ruler relies on the net of power to deal with things, the government is on the decline. To bring about the situation of not knowing the spiritual power of spiritual beings or the sagacity of the sage is the ultimate of Tao. When both do not harm each other, Virtue will be accumulated in both for the benefit (of the people). If spiritual power does not harm people, then the sage will also not harm people. If the sage will not harm the people, then spiritual power will also not harm the people. Therefore it is said, "When both do not harm each other, spiritual beings and the sage will be in accord with Tao "for the benefit (of the people)." NOTE 1. A similar statement is found ;n ~ Wang Pi, chapter 45. CBAPTER 61 A big country may be compared to the lower part of a river. If a sea occupies the position of bigness but stays low, a hundred rivers will flow into it. If a big country occupies a position of bigness but stays low, the world will flow into it. Therefore it is said, "A big country may be compared to the lower part of a river." It is the converging point of the world. It means the place to wnich the world converges. It is the female of the world. If one is quiet and does not seek anything, things will naturall.y return to him. The female always overcomes the mal.e by tranquility, And by tranquility she is underneath. Because of ner tranquility~ (the female) can remain low. Female means the feminine sex. The male is hasty, restless, and greedy. The female is always tranquil and can therefore overcome the male. Because of her quietness and, furthermore, her ability to stay low, things move toward her. A big state can take over a small state if it places itself below the small state; "A big state places itself below" means that the big state places itself below the small state. The small state will submit to the big state. 174 And the small state can take over a big state if it places itself below the big state. That means that the big state will take in the small state. Thus some, by placing themselves below, take over (others), And some, by being (naturally) low, take over (other states). That means that if only each state will cultivate the humble and the lowly, each will find peace and ease in one's own place. After all, what a big state wants is but to annex and herd others, And what a small state wants is merely to join and serve others. Since both big and small states get what they want, The big state should place itself low. \ \ l If a small state cultivates the lowly, it can preserve itself and that is all, but it cannot thereby cause the world to return to it. But when a big state cultivates the lowly, then the world returns to it. Therefore it is said, "Since both big and small states get what they want, the big state should place itself low." CH.APTER 62 Tao is the storehouse1 of all things. 2 Aoa means the sun covered by cloud, That means one can get protection It is the good man's treasure Treasure is to be used, and the bad man's refuge Refuge means to be preserved. 3 Fine words can buy honor, And fine deeds can gain respect from others. That means Tao is ahead of all things. There is nothing more precious than Tao. Although there are treasures and jade horses, nothing is equal to Tao. When it is praised with fine words it can take away the sale of all goods. Therefore it is said, "Fine words can buy (honor) ." Wnen it is honored and I practice Tao, people will respond to it even at a distance of a thousand li. 4 Therefore it is said, "[Fine deeds} can gain respect from others." 'f man is bad. when bas (Tao) rejected him? Even i .. a . ~ Bad men should be protected. Tao will give them freedom. Therefore on the occasion of crowning an emperor or . ' t 5 installing the three m1n1s ers, That means to honor and practice Tao. Ratner than present large pieces of jade preceded by teams of four borses, 176 It is better to kneel and offer this Tao. This is the Tao mentioned earlier. 'rt means that on the occasion of crowning an emperor or installing the three ministers, to honor those positions and to respect the men is the way to practice Tao. Nothing is more honorable than this. Therefore, "Rather than present large pieces of jade preceded by teams of four horses, it is better to kneel and offer this Tao." Why did the ancients highly value this Tao? Did they not say, "Those who seek shall have it and those who sin shall be freed"? For this reason it is valued by the world. If one seeks, one will find. If one seeks freedom, one will find freedom. 'rhis applies everywhere. Therefore it is valued by the world. 177 NO'rES 1. Chan's note (p. 210, note 1): Literally, the southwestern corner of the house, the most highly honored place in the ho1Jse, where family worship was carried out, grains and treasures were stored, and so forth. 2. Wang Pi does not interpret ao as the storehouse. 3. Chan's note (p. 210, note 2): The texts .. . b have shih-tsun-hsiñ (buy honorable acts) and punctuate after tsun, making the sentence read: "Fine acts can sell, and bonorable acts .•.. " Yu Y-ueh~ on the authority of the :Huai-nan Tzu .• 12: llb and 18:9a, has added the second word "fine." The present translation follows him ..•. 4. A lie is one-third of a mile. 5. Chan's note (p. 211, note 4) grand preceptor, and grand protector. Grand tutor, CHAPTER 63 Act without action. Do without ado. Taste without tasting. This is to take nonaction as the dwelling place, 1 to teach without words, and to take tastelessness for taste. This is the ultimate principle 179 difficult to prepare (for the difficult) while it is easy and (for the big) while it is small. How much more for those without the ability of the sage to wish to neglect this? Therefore it is said, "Even (the sage) regards this as difficult." And therefore he encounters no difficulty. of government. NOTE Whether it is big or small, many or few, repay hatred with virtue. Slight hatred is not worth repaying. Great hatred, however, is condemned by the whole world. To be in accord with what is shared by the whole world [in denouncing hatred] is virtue. Prepare for the difficult while it is still easy. Deal with the big while it is still small.. Difficult undertakings have always started with what is easy. And great undertakings have always started with what is small. Therefore the sage never strives for the great, And thereby the great is achieved. He who makes rash promises surely lacks faith. He who takes things too easily will surely encounter much difficulty. For this reason even the sage regards things as difficult. Even with the capacity of the sage, it is still 1. The same comment appears in Wang Pi, a chapters 17, 23. In chapter 23 EhU (dwelling place) appears as chunb (master) • Compare Lao Tzu, chapters 2 and 43. CHAPTER 64 What remains still is easy to hold, What is not yet manifest is easy to plan for. "Because of this stillness, one should never forget the danger. In holding on to a thing, 1 never forget its demise." This is to plan without effort. Therefore it is said to be easy. What is brittle is easy to crack. What is minute is easy to scatter. Although one loses nonbeing and enters into being, since it is minute and brittle, it is not enough to make a great effort. Therefore it is easy. These four explain how one should be careful about the end. One should not fail to hold on because it is nothing, and one should not fail to scatter because it is subtle. Not to hold on to nonbeing will produce being, and not to scatter subtleness will produce bigness. Therefore if one carefully considers the danger at the end as one considers the trouble in the beginning, one will never fail. Deal with things before they appear. That means that there is not yet any omen of its stillness. Put things in order before disorder arises. That refers to the subtle and the brittle. A tree as big as a man's embrace grows from a tiny shoot. 181 A tower of nine stories begins with a heap of earth. The journey of a thousand lia starts from where one stands. He who takes action fail.s. He who grasps things loses them. One should remove the subtle with careful consideration of tbe end and remove disorder with careful consideration of the subtle. If one tries to put things in order by action, and holds on to things by means of forms and names, difficulties will arise. Then cleverness and depravity will multiply. Thus one will fail. For this reason the sage takes no action and therefore does not fail. He grasps nothing and therefore 'he does not lose anything. People in their handling of affairs often fail when they are about to succeed. Because one is not careful. about the end. If one remains as careful at the end as he was at the beginning, there will be no failure. Therefore the sage desires to have no desire. He does not value rare treasures. Thougn greed and desire may be small, strife and aspiration will arise because of them. Though rare treasures may be small, greed and theft arise because of them. He learns to be unlearnea,. 2 and returns to what the multitude has missed (Tao). 182 To be capable without learning is Tzu-jan. This explains that those who do not learn (to be unlearned) will miss. 3 Therefore, "He learns to be unlearned, and returns to what the multitude has missed." Thus he supports all things in their natural state but does not take any action. NOTES 1. Quoting the Book of Changes, "Appended Remarks," Part II, chapter 5. 2. Chan's note (p. 215, note 6): Wang Pi understands the expression "learn not learn" to mean that the sage learns without learning. Ho-shang Kung interprets it to mean that the sage learns what the multitude cannot learn. 3. This sentence is very obscure. CHAPTER 65 In ancient times those who practiced Tao well Did not seek to enlighten t11e people, but to make them ignorant. Enlightenment means having many points of view and being clever and cunning so as to obscure one's simplicity. Ignorance means having no knowledge (cunning), keeping to the true state o:f things, and following Tzu-jan. People are difficult to govern because they have too much knowledge. If people have too mucb. knowledge (cunning) and are clever and deceitful, it will be difficult to govern them. Therefore he who rules the state through knowledge is a robber of the state. Knowledge is the same as government. One who governs with knowledge is called a robber. Therefore it is called knowledge. People are difficult to govern because they have too much knowledge. One should strive to close the mouth 1 and shut tne doors, and "cause people to be without knowledge or desire." 2 If one tries to arouse people by cunning and devices, one's evil mind is already aroused, and if one further uses clever tricks to prevent the falsehood of people, people will be aware of his tricks and will immediately try to get away from them. Thus 184 thoughts will be secret and clever and their treachery and falsehood will multiply. Therefore it is said, "He who rules the state through knowledge is a robber of the state." He who rules a state not through knowledge is a blessing to the state. One who knows these two things also (knows) the standard. Always to know the standard is called profound and secret virtue. Virtue becomes deep and far-reaching. Standard means agreement. What is agreed upon now and in former times cannot be abolished. "If one knows the standard, it is called profound and secret virtue. Virtue becomes deep and far-reaching." And with it all things return to their original state. That means to return to their true state. Then complete harmony will be reached. NOTES 1. Quoting Lao Tzu, chapters 52 and 56. 2. Quoting Lao Tzu, chapter 3. CHAPTER 66 The great rivers and seas are kings of all mountain streams Because they skillfully stay below them. That is why they can be their kings. Therefore, to be the superior of the people, one must~ in the use of words, place himself below them. And to be ahead of the people, one must, in one's own person, follow tbem. Therefore the sage places himself above the people, and tbey do not feel his weigbt. He places nimself in front of them, and the people do not barrn 'him. •rherefore the world rejoices in praising him without getting tired of it. rt is preciseLy because be does not compete that the world cannot compete with him. [As in chapter 31, there is no commentary by Wang Pi in tnis chapter.] CHAPTER 67 All the world says that my Tao is great and does not seem to resemble (the ordinary). 1 It is precisely because it is great that it does not resemble (the ordinary). If it did resemble, it would have been small for a long time. Being small for a long time means t1iat smallness has already lasted for a long time. To resemble will lose that which makes a thing great. Therefore it is said, "If it did resemble, it would have been small for a long time." I have three treasures. Guard and keep them: The first is deep love, 2 The second is frugality, And the third is not to dare to be ahead of the world. Because of deep love, one is courageous. "Deep love helps one to win in the case of 3 attack and to be firm in the case of defense," Therefore one is courageous, Because of frugality, one is generous. If one loves thrift and keeps down expenses, then the world will not be exhausted. Therefore one is generous. Because of not daring to be ahead of the world, one becomes the leader of the world. Only if one places oneself in the background and 4 puts oneself away will all people come to one. 187 Then one can "establish oneself for the benefit of the world" 5 and thus be the l.eader. Now, to be courageous by forsaking deep love, This means that one is preferred to the other. To be generous by forsaKing frugality, And to be ahead of the worl.d by forsaking following behind-This is fatal. For deep love helps one to win in the case of attack, Being charitable and not avoiding difficulties, one therefore conquers. And to be firm in the case of defense. When Heaven is to save a person, Heaven will protect him through deep love. 188 NOTES 1. Chan's note (p. 220, note 2): The term pu-hsiaoa (not to resemble) is open to many possible interpretations: "unworthy, " "seems to be 1 ike folly," "indescribable," "cannot be distinguished," and so on. 2. Chan's note (p, 220, note 3): The word tz'ub (deep love) has been variously translated as "pity," "love," "compassion," and so on. It simply means great or deep love. In chapters 18 and 19 it is used with special reference to the love of parents for children. Here it is used with reference to all men. 3. c d ( Read ch'en (to spread out) as chan to attack), to conform with the Lao Tzu text below. 4. Referring to Lao Tzu, chapter 7. s. Quoting the Book of Changes, "Appended Remarks," Part I, chapter 11. CHAPTER 68 A skillful leader of troops is not oppressive with his military strength. A leader of troops is the general of soldiers. Vilhat a man of military strength likes best is to be ahead of people and to attack people. A skillful fighter does not become angry. 1 Following behind but not getting in the front, responding but not singing first, one will not be angry. A skillful conqueror does not compete with people. That means not competing. One who is skillful in using men puts himself below them, This is called the virtue 0£ noncompeting, This is called the strength to use men. If people use others but do not put themselves below tnem~ strengtn cannot be used. This is called matching Heaven, the highest principle of old. NO'I'E 1. Referring to Lao Tzu, chapter 7, CHAP'I'ER 6 9 The strategists say: "I dare not take the offensive but I take the defensive; I dare not advance an inch but I retreat a foot." This means: To march without formation, h d . 1 T at means not to stop a vancing. To stretch one's arm without showing it, To confront enemies without seeming to meet them, To march means to walk in battle formation. It means to practice modesty, sympathy, and deep love, and not to dare to go ahead of things. To fight a battle is similar to marching without formation, to stretch one's arm without seeming to meet them, to hold weapons without seeming to have them, and to confront enemies without seeming to meet them. All this means that there is no one who could oppose him. To hold weapons without seeming to have them. There is no greater disaster than to make light of the enemy. Making light of the enemy will destroy my treasures. This means that my sympathy, deep love, and modesty are not intended to achieve strength so there will be no enemy in the world. If I cannot help and finally arrive at the point of making light of the enemy, that will be a great disaster for me. Treasures mean the three 2 treasures. There:fore it is said_, "It will destroy my treasures." 191 T"herefore when armies are mobilized and issues joined, The man who is sorry over the fact will win. To mobilize means to rise in action and to join issues means to face each other. T1:1e man who is sorry will have sympatny for others and will not seek benefit or avoid harm, He will therefore win. NOTES 1. An obscure sentence, Hatano (III, p, 94) t'hinks that this note probably belongs to Ho-shang Kung's commentary on the Lao Tzu and has been inadvertently inserted nere. 2. Wang Pi may be thinking of the three treasures in Lao Tzu, c11apter 67, CHAPTER 70 My doctrines are very easy to understand and very easy to practice, But none in the world can understand or practice them. It is possible to know (the world) without going out of the door or looking out the window. 1 That is why it says it is very easy to understand, One accomplishes without any . 2 action. Therefore it is said, "My doctrine is very easy to practice." It is said that "none in the world can understand them" because people are deluded by hotheadedness and desire, and it is said that "none in the world can practice them" because people are deluded by glory and gain. My doctrines have a source (Nature)~ my deeds have a master (Tao) . By source is meant the source of the myriad things. By ruler is meant the lord of the myriad things. It is because people do not understand this that they do not understand me. Since these words have a source and deeds have a master, he who has the knowledge cannot *help knowing them. Few people know me, and therefore I am highly 193 valued. Since my words have come from such depth, tbose who can understand them are rare. The fewer there are who know me, the less will there be any match for rne. Therefore it is said, "Few people know me, and therefore I am highly valued." Tnerefore the sage wears a coarse cloth on top and carries jade within 11is bosom. Those who wear coarse clothing "become one 3 with the dusty world," and those who carry jade treasure its genuineness. The reason the sage is difficult to understand is because he is one with the dusty world and is not different, and be carries jade within his bosom and does not change. Therefore he is hard to know and is highly valued. NOTES 1. Paraphrasing Lao Tzu, chapter 47. 2. Ib.id. 3. Quoting Lao Tzu, chapters 4, 56. CHAPTER 71 To know that you do not know is the best. To pretend to know when you do not know is a disease. Not to know that knowledge is not reliable would be a disease. Only when one recognizes this disease as a disease can one be free from the disease. The sage is free from the disease. Because he recognizes this disease to be disease, h . f f . 1 e is ree rom it. NOTE 1, In the Tao-te chen-ching chi-chu, there is this comment by Wang Pi on this sentence: Those who recognize this disease to be disease are therefore free from the disease. CHAPTER 72 When the people do not fear what is dreadful, Then what is greatly dreadful will descend on them. Do not reduce the living space of their dwellings. Do not oppress their lives. Dwelling means to be tranquil and taking no action, and to live means to be modest and not full. If one deviates from purity and tranquility, practices fierceness and desires, discards one's modesty, and gives rein to power and violence, then things will become disturbed and people will avoid bim. People can no longer be controlled by power. As people cannot stand this power, both above and below will totally collapse. Heaven will execute him. Therefore it is said, "When the people do not fear what is dreadful, then what is greatly dreadful will descend on them, Do not reduce the living space of their dwelling. Do not oppress their lives." It means that power cannot be relied on. It is because you do not oppress them This means not to oppress oneself. that they are not oppressed. As one does not oppress oneself, the whole world will not oppress him. Therefore the sage knows himself but does not show himself. 196 He does not himself show what he knows so that he may shine and be powerful. He loves himself but does not exalt himself. If one sets too high a value on oneself 3 then his dwelling will be reduced and his life oppressed. Therefore he rejects the one but accepts the other. CHAPTER 73 He who is brave in daring will be killed. One will surely not have a natural death. He who is brave in not daring will live. 1 One will surely reach the full length of one's life. Of these two, one is advantageous and one is harmful. Both cases show bravery but the applications of bravery are different. The advantage and harm are different. Therefore it is said, "One is advantageous and one is harmful." Who knows why Heaven dislikes what it dislikes? Even the sage considers it a difficult question. Sh ui a mea.ns "wnich _person? " :rt means: Who can know the reason why the world dislikes things. 2 Only the sage knows. The knowledge of the sage still makes it di£ficult to be brave in daring. How much more for one wno has not the knowledge of tne sage but who wants to act with bravery and daring? Therefore it is said, "The sage considers it a difficult question," The Way of Heaven does not compete, and yet it skillfully achieves victory. "It is precisely because he does not compete that the world cannot compete with him. 113 198 and yet skillfully responds to things. To follow will result in good fortune and to oppose will result in evil fortune. One does not speak and yet skillfully responds to things. It comes to you without your invitation. If one places oneself in a lower position, things will come of themselves. It is not anxious about things and yet it plans well. Heaven hangs out images so that fortune and misfortune can be seen. Before things occur, one has to plan for them, When there is stillness, does not forget the danger, 4 one and when a thing is not yet manifest, one plans for it. 5 Therefore it is said, "It is not anxious about things and yet it plans well," Heaven's net is indeed vast. Though its meshes are wide, it misses nothing. NOTES 1. Ch'ib (equal) here reads chic, to complete, to fulfill, or to accomplish, as in Wang Pi~ chapter 17. 199 2. In Lieh Tzu, 6 :4a_. Lao Tzu 's saying, "Imo knows why Heaven dislike what it dislikes" is quoted. In his commentary on this quotation, Chang Cl1an quoted Wang Pi as saying, "It means: wno can know the will of Heaven? Onlythe sage knows." 3, Quoting Lao Tzu, chapter 22. 4. Book of C,hanges, "Appended Remarks," Part II, chapter 5. 5. Compare similar comments in Lao Tzu, chapter 64, and Wang Pi's commentary on its opening sentences, CHAPTER 74 The people are not afraid of death. Why, then, threaten them with death? Suppose the people are always afraid of death and we can seize those who are vicious and kill them. Who would dare to do so? To create disorder and uncommon tactics is called vicious. There is always the master executioner (Heaven) who kills. To undertake executions for the master executioner is like hewing wood for the master carpenter. Whoever undertakes to hew wood for the master carpenter rarely escapes injuring his own hands. He who opposes is resented and hated by those who follow. Unkindness is disliked by all. Therefore it is said, "There is always the master executioner." CHAPTER 75 The people starve because the ruler eats too much tax-grain. Therefore they starve. They are difficult to rule because their ruler does too many things. Therefore they are difficult to rule. The people take death lightly because their ruler strives for life too vigorously. Therefore they take aeat*h ligntly. It is only those who do not seek after life that excel in making life valuable. The reason people will avoid nim and government is disorderly comes from above and not from below. 1 above. NO'l'E People follow those 1. According to Tung Ssu-ching and the Tao-te chen-ching chi-chu, there are these words here in the Wang Pi text: [I] suspect that this [chapter] was not written by Lao Tzu. CHAPTER 76 When man is born, he is tender and weak. At death, he is stiff and hard. All things, the grass as well as trees, are tender and supple while alive. When dead, they are withered and dried. Therefore the stiff and the hard are companions of death. The tender and the weak are companions of life. Therefore if the army is strong, it will not win. He who strengthens his army to oppress the world will be hated by all. Therefore it is certain that he will not succeed. If a tree is stiff, it will break. 1 This is brought about by things, The strong and the great are inferior, That means the roots of the tree. while the tender and the weak are superior. 2 That means the branches of the tree. NOTES 1. Chan' s note (p. 2 33, note 2) : Fu I .•. , YU Yiieh .•. , and Ma Hsu-lun are unanimous in saying that ~a (soldier) in the Wang Pi text and kungb (together) in the Ho-shang Kung text are corruptions of the word chec (to break). 2. "Inferior" and "superior" also refer to the lower or upper portions of the tree. CHAPTER 77 Heaven's Way is indeed like the bending of a bow. When (the string) is high, bring it down. When it is low, raise it up. When it is excessive, reduce it, When it is insufficient, supplement it, The Way of Heaven reduces whatever is excessive and supplements whatever is insufficient. The way of man is different. Only when one's virtue is identical with that l of Heaven and Earth can one embrace all, as in the case of the Way of Heaven. As in the case of the capacities of mañ each clings to its own body, and tney cannot be equalized. Only by not clinging to one's own body and not keeping Nature for oneself can one be identified with the virtue of Heaven and Eart11, It reduces the insufficient to offer to the excessive. Who is able to have excess to offer to the world? Only the man of Tao. Therefore the sage acts, but does not rely on his own ability. He accomplishes his task, but does not claim credit for it, He has no desire to display his excellence, This is to say that Tao alone can be full and yet completely empty, reduce what it has in 204 order to make up for what it has not, "soften the light" and "become one with the dusty 2 t d ual Therefore world," and be vas an eq . the sage does not want to display his excellence when making things equal in the world. NOTES 1. Alluding to the Book of Changes, 1, Ch'iena (Heaven). commentary on hexagram number 2. Quoting Lao Tzu, chapter 4. CHAPTER 78 There is nothing softer and weaker than water, And yet there is nothing better for attacking hard and strong things. For this reason there is no substitute for it. Ia (b means of) means to use. Ch'ib (that y refers to water. It means that there is no substitute for the use of the softness of water. All the world knows that the weak overcomes the strong and the soft overcomes the hard. But none can practice it. Therefore the sage says: He who suffers disgrace for his country Is called the lord of the land. Be who takes upon himself the country's misfortunes, Becomes the king of the empire. Straight words seem to be their opposite. CHAPTER 79 t h t d ;s surely to leave some To patch up grea a re ~ hatred behind. If one has not settled a contract clearly so that great hatred has resulted, and then tries to appease by virtue, the injury will not be healed. Therefore there remains some hatred. How can this be regarded as good? Therefore the sage keeps the left-hand portion 1 (obligation) of a contract The left-hand portion of a contract is to prevent the cause of hatred. And does not blame the other party. Virtuous people attend to their left-hand portions, virtuous people are mindful of their contract and do not allow hatred to arise and then blame others. While those without virtue attend to other people's mistakes. Other people's mistakes mean attending to people's errors. "The way of Heaven has no favorite. ,.2 rt is always with the good man. 207 NOTES 1. Chan's note (p. 237, note 1): In ancient times, contracts were written on two bamboo slips which fitted together. The left one, being a symbol of inferiority, was given the debtor. 2. Chan' s note (p. 237, note 2): These sayings, probably an ancient proverb, are also found with slight variation in the inscription referred to in chapter 42, note 5. CHAPTER 80 Let there be a small country with few people. A small country with few people can still be t . es How much induced to return to former im . more can a big country with many people? Therefore a small country is mentioned here for discussion. . 1 Let there be ten times and a hundred times many utensils But let them not be used. as This means that although people have ten times and a hundred times as many utensils but have no use for them. Why worry about insufficiency? Let the people value their lives2 highly and not migrate far. Let people not use their utensils but only value their own bodies. Let them not be greedy for goods and gifts but be contented with their dwellings. And let them value their lives highly and not migrate afar. Even if there are ships and carriages, none will ride in them. Even if there are armor and weapons, none will display them. Let the people again knot cords and use them (in place of writing). Let them relish their food, beautify their clothing, be content with their homes, and 209 delight in their customs. Though neighboring conununities overlooK one another and the crowing of cocks and barking of dogs can be heard, Yet the people there may grow old and die without ever visiting one another. They will desire nothing. NOTES 1. Chan's note (p. 238, note 1): According to Yu Yueh, ~hih-poa (ten, hundred) means "military weapons." [Some Japanese commentators] understand shih-:e?. and eh' ib (utensils) to mean "people wit11 talents ten times or a hundred times more than the ordinary." In view of the following lines, ch'i is better understood as "utensils" than as "talents." 2. Chan's note (p, 239, note 2): Literally_, "taking death seriously," CHAPTER 81 True words are not beautiful; Their reality consists of substance. Beautiful words are not true. Their root lies in simplicity. A good man does not argue; He who argues is not a good man. A wise man has no extensive knowledge~ His ultimate is in the One. He who has extensive knowledge is not a wise man. The sage does not accumulate for himself. Not selfishly to want things for oneself but only to associate with the good. Leave things alone, that is all. The more he uses for others, the more he has himself. Because people honor him. The more he gives to others, the more he possesses of his own. Because people will come to him. The Way of Heaven is to benefit others and not to injure. (The Way of Heaven) moves and always produces and completes things. The Way of the sage is to act but not to compete. Because the sage follows (the Way of) Heaven which only benefits but does not injure. 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A. Petrov, Wang Pi (224-249) : His Place in the History of Chinese Philosophy, in Harvard Journal of Asiatic Studies 10 (1947): 75-88 Wu Ch'eng (1249-1333), Tao-te ching chu (Commentary on the Classic of the Way and Virtue) ~ }~~ ~ 1~ ~l: ~:t. Yang Jung-kuo, Chien-ming Chung-kuo che-hsueh shih (Simple history of Chinese philosophy) (Peking: Jen-min Ch'u-pen-she, 1973), pp. 118-122 1i ~* )~ '~ f)~ + ® ~ ~ _t Yen Ling-feng, Chung-wai Lao Tzu chu.-shu mu-lu (Bibliography on the Lao Tzu in Chinese and foreign languages) (Taipei: Chung-hua Ts'ungshu Wei-yuan-hui, 1957) ~ •r ~ 4' o}-:l + l**"ij~ +-t&tA-)~ ~~-' T'ao Hung-ch'ing Lao Tzu Wang Pi chu k'an wu pu-cheng (Corrections on T'ao Hung-ch'ing's "Wang Pi's Commentary on the Lao Tzu corrected") 219 (Taipei: Wu-eh' iu-pei Chai, 1957) f'J;) y~ ~ :{ +± ~ ~ #h ~J;:ti1~ ~*-1~~ Yu Ying-shih_. "Han Chin chih-chi shih chih hsin tzuch'Ueh yu hsin-ssu-ch'ao" (New self-awareness and new thought of intellectuals in the third century), Hsin-Ya hsUen-pao 4, no. 1 (August 19s9): ss-93_. 104-106 :t 1* ~~ )fL ~ z 1'!!: + 2ti:r t1 ~t ~ ~i1- £~ ;:*}) Yu Yileh (1821-1906), Chu-t2u p'ing-li(Textual critique of the various philosophers), 1936 ed. ~ ~ ~~ -j-~ ~~ Zia, N. Z., "Hsien-ts'un Tao-te ching chu-shih shumu k'ao-lueh" (Brief inquiry on annotations and commentaries on tne Classic of the way and Virtue), Nan-hua Shioa-chu Shan fang wen-chi (Collected works of the Nan-hua Hsiao-chu Shanfang) (Hong Kong: South Sky Book co., 1971) ~~bi ~~~~1~-}~~it~i i}~],- ~-~)-.ft ~*&*t Introduction a ~~ aa t b l~~ ab {t, c ~~' ac 6.) d ~*~ ad 1~ e ~ ae 11\~ f ~ af lt't g ~ ag ~~~ h ~ ah 3- .!f-\~ i ~! ~ ai b~~ j ~ 1;; aj 1~ k ~~ ak 1~ J " 1 @+ al $r)-)+jm ~~ am ~Jt 1>lH* -1: n an 0 ao t .. p ~~ ap A:k '-~~ ~- ;:_.. ~~~ aq ~ .lJ q - ..,~ r li_lf ar .:iit s i.~ as ~~~ ,j) ~* .. ~ at J:_.,,1g t =--- ~ u P'1t t,"-\ g{ -~ ~ au "!~ v ~ ;i2 av t~ w ~~ tt5i aw ©~~ x "*-'t ax A_~~-+ y ~~.}Jj ay ~&~ z t. az -;•J -;-ba C!-) ~~ 1i-tcc ~ de jiy-ilE~~ ee Sf~~!\ bb ~~J cd ~ifro+ df 1fj ~ t~~ ef ~t be ~~ ce ~+ dg ~'~ii eg Jl~ bd ~tLz cf !~ dh ; ~~!t eh 5&~ be llJ~ {t.Y cg ,~k~ di itt ei tlt i::j ~"'.;/;$._ ~-~ ,1JJ~~t~~~j~~ ;~~t bf eh dj ej i~ bg ~ii)~~,' ci ~j~ dk tf1 tt. ek ili~ ' .. ~ f z. .. _ 'SC, r~ tt ~~ tt5~ \!' tJLl ~~ ~ ~ . "'~*~~ bh cj dl Ji,~%;~1% el d- - ~ ;;~ x : bi ~ -t-tl{t-~l ck +'f~ dm em .t!i~~ J-i ~.~ f-tR bj rtt cl l i~ en ~+! bk ~ ~ - >- ~ ~ cm 'lJ.~ dn t)t. ;if:hJ~ ~ i~~e,' 40' .t._ eo bl i. if~ '§ :!- ~1] ill~ ~*)-t-i )! t:c> en do ep bm " !¥ co 1:2J ~]J dp eq ~~~i~-~ife bn ! -}- ;i' cp ~~~ dq I tti er it# bo ~:¥ t cq 1:-} l-i~ dr ~it')~.~tt es 3l\ ~j] j, bp ~'9 er ~-:} ~ f~~ ~El*~~ et *+~~-t bq ~Jlf t+~~ ds )tf J! i ~t-~~~ ), ~ 'i~~-CS eu ~CJ-'!.Y -~ br 5&z~ et ~~t-'fi~ dt ~ *"; z_ ev j, \}) f~ '<:;£. -t~it * bs *~*-~ CU ~~~R.tt du ~-t ew bt 1>~ :~~t 14h - ,!~ ;t. -L&~ 1~ ii~ ~i CV :):. =dv €K ...... ;.-' \\•\ bu ~J ~f~ cw ,f . dw 5~3 ~-} 1.t ~-il~~ bv ;it{~ ft ex r~-*1~ dx ~ j-~-t,~ ey Ii;' ~-ti:~fõ:t ~ bw ~*tf cy \t :ff dy ez ~bx ;,~ i cz c!9~j;4'j dz fa i.tt by ~-il da ~~; ea J!t: fb iii-*t~ bz 3fNl db ~ )o eb ~J~ Chapter 1 ea )C) -1: .ll~ de ~: ec ii~ a ~~ cb ~ ~~ dd ~ ~ ~~~l;.~ ed -j-4~" b *~ \"$) '71} ~1~~~~.j~ _<..._ I c ~J) ~ii:_. Chapter 3 d 1~ c "l-1 :'.112 d +~I (o t !) a .Jt:. e i~ d ~ -t ~1i ~ i: J b ~ ,1ry-+ t~ f '*' Cha12ter 9 ~ ""-'' e -1z tt t1t J~ M g !, a U:; ~~~ f i.~ -!! ~ "\A ~ c -ta .~ h ~ b ~*~ g ~ d ~il! i a c ~~L . ,.. ~~--t<~1i ~~~ h .,,-: ][ e j ~ d .::c __L i 1t i ~ ~~Jf_,M~t~~ k ~ Chapter 10 ~~ j v~~~ )\] f -!!: ~# ~~ ~ ffiJ 1 ~" a t k ~ :!!:- ~~t~~ m t~ b 1 io g 11 ;f 1; c * m ~ h ji 1'J 0 ~ d ~d-;1". )!. n ~+ i Ji p ~ e ~Jar *m j ~ + f :m~1';~ 0 "A' q m~pif~ .:;!.. p .fhapter 4 r ~ g }\ ~~~~ q ~ a 11) s 1~ h J!t )~ r ~ b *~ t Ã i ~.t~ _Chapter 2 c i Chapter 6 j -&t,_Jti~ a )§] ~: d :::: 1& a 4 k <-=> b '~ e t~ b ~Jo 1 \~ ':; ~* c -lf) f ~flt_, c 5&~ m 'l t"D d ~~~! g d ~-)..} II ~k. e ~it h -:l: e 9•J -?~ ~ 0 1 ~i~~ ~ ..".'.J"~ f ~h _Ch_~pter 5 f ~:f~ p \ii:- ~ -~ SS!g a g ;fJ! q ii j_ h ..1 b ~ Chapter 8 r ~'1< 6 i ® c ~:::. a 7}( Chapter 11 b A.. a j b ~ f )l) b L'"\Jlil ~~;g Chapter 30 c ~ g jt c vJ.-~~% a j!::J d ~ h ~h.? d it b Ll ~o Chapter 13 i ~# ~~ J.; e c ~ Jj; a !t Chapter 17 f {~ d ~ b a a k.r. Chapter 24 Chapter 31 _Chapter 14 b. ~ a ~~~ a ~ .. ~~ a -~ c -r b ~ _fhapter 32 b ~ d ~t c -Ji i~ a ;fJ-tl~ c fj \fJj Chapter 18 d ~ Ji s)J Chapter 33 d ~1~ a ~e ~ a ~ e y~ b ~ Chapter 25 b ,:~ f ~M Ch~ter 19 a .Ji~ Chapter 34 ' ~~ J; a ~ b a Cha12ter 15 b 1~, c ~~ ~ter 35 a ~'P c i Chapter 27 a ".f ~ b ~~ Chapter 20 a ~j Cha2ter 36 c !-~ a * b 1t a ~~ d %b ~YJ c ~ Cha2ter 37 e % c ~ / d ~ a $~ .f ~ Cha2ter 21 e yft b J,Jg g ~ a .J~ Cha12ter 28 Cha2ter 38 Chapter 16 b ol a ~ a ~t a J .... c ft Chapter 29 b 1~ )J b ~'O d t~ a ~ c lt c ~ e Tu.5 b :i d * d '* Chapter 23 c l\!: e 1 -" ~ . .:t~ e :£. a * d f g i Chapter 45 Chapter 58 b ~ h -li a :r+ a ! .fhapter 80 ... 4?~ i ;}t' b JL Chapter 62 a j ¥s c a J~b ~ k ?!b d G b ~$ ~ l ~~ Cha£ter 4 7 c i: m ~tt a h Chapter 63 n ltl b ~ a % ~ 0 ~) .f_J::apte~ b g p i~ a *f~r:r Chapter 64 q 1~ Chapter_J_l a !f Chaf!ter 39 a ~t~ Chap~.§2 a l b ~ a '"f -~ ...,. f,, b i~ c ~ b t-.:.>c ~Chapter 52 c ~t '2' :rJ, ?~ d ~ a d _g_£1aEter 41 Cha£ter 53 Chapter 73 a "b a ~hl-' "' ___ , a ii tfj ~~ ~ b b b ~ Cha12ter 42 c ~ c ~ a n Cha£ter 55 Chapter 76 b ~l, :¥-~ 9L a ~ a .I' ~ c ~1~ b i'ifb ~ d ~'15 c ~~ c A'f e =}f _9ha£ter 57 Chapter 77 Chapter_il ... ~ a G a a 9? ;tb ~ Chapter 78 a u*~ Dr. Ariane Rump resides in Zurich, Switzerland. After translating the Lao Tzu, she became interested in Wang Pi, the third-century metaphysician. Her research efforts were supported by a scholarship from from the Board of Education and the University of Zurich Professor Wing-tsit Chan is Anna R. D. Gillespie Professor of Philosophy at Chatham College, Pittsburgh, Pennsylvania. He is the leading authority in Chinese philosophy and the author of numerous journal articles and books, including A Source Eook in Chinese Philosophy. SOCIETY FOR ASIAN AND COMPARATIVE PHILOSOPHY MONOGRAPH SERIES Editor: Henry Rosemont, Jr. In 1974 the Society for Asian and Comparative Philosophy initiated a Monograph series. Works are published that deal with any area of Asian philosophy, or in any other field of philosophy examined from a comparative perspective. The aim of the series is to make available scholarly works that exceed article length, but may be too specialized for the general reading public; and to make these works available in inexpensive editions without sacrificing the orthography of non-Western languages. The following titles have been published thus far: 1. THE SAGE &"SOCIETY: THE LIFE & THOUGHT OF HO HSIN-YIN (1974) Ronãd V4mbe~g 2. STUDIES IN COMPARATIVE AESTHETICS (1975) E~iõ Deut~~h 3. CENTRALITY & COMMONALITY: AN ESSAY ON CHUNG-YUNG (1976) Tu Weiming 4. DISCOURSE ON THE NATURAL THEOLOGY OF THE CHINESE (1977) Got~ñ£ed W. Le~bn£z (Translated, with an Introduction, Notes, and Commentary by Heñif Rõernoñ, J~. and Vaniel J. Cook 5. THE LOGIC OF GOTAMA (1978) K~~o4 Kumã Chah4abanti 6. COMMENTARY ON THE LAO TZU BY WANG PI (1979) (Transiated by Ãi~ne R~mp with an Introduction by Wing-t~lt Ch~n) 7. HAN FEI TZU'S POLITICAL THEORY (1986) Wang Hb~ao-po and Leo S. Chang Title Orders should be sent to: Univ. of Hawaii Press 2840 Kolowalu Street Honolulu, HI 96822 Manuscripts should be sent to: Prof. Henry Rosemont, Jr. Dept. of Philoso:ã!ll!i!lõ St. Mary's COJ<".k'e'1!:s.;;.QX St. Mary's C