(2) The Master said, " Tao covers and supports all things,"—so vast is its extent. Each man should prepare his heart accordingly. "To act by means of inaction is God. To speak by means of inaction is Virtue. To love men and care for things is Charity. To recognise the unlike as the like is breadth of view. To make no distinctions is liberal. To possess variety is wealth. And so, to hold fast to virtue is strength. To complete virtue is establishment. To follow Tao is to be prepared. And not to run counter to the natural bias of things is to be perfect. "He who fully realises these ten points, by storing them within enlarges his heart, and with this enlargement brings all creation to himself. Such a man will bury gold on the hillside and cast pearls into the sea. He will not struggle for wealth, nor strive for fame. He will not rejoice at old age, nor grieve over early death. He will find no pleasure in success, no chagrin in failure. He will not account a throne as his own private gain, nor the empire of the world as glory personal to himself. His glory is to know that all things are One, and that life and death are but phases of the same existence!" The Master said, "How profound in its repose, how infinite in its purity, is Tao! "If metal and stone were without Tao, they would not be capable of emitting sound. And just as they possess the property of sound but will not emit sound unless struck, so surely is the same principle applicable to all creation.

(5) But at midnight a strong man may come and carry away the boat on his back. The dull of vision do not perceive that however you conceal things, small ones in larger ones, there will always be a chance of losing them. But if you conceal the whole universe in the whole universe, there will be no place left wherein it may be lost. The laws of matter make this to be so. To have attained to the human form must be always a source of joy. And then, to undergo countless transitions, with only the infinite to look forward to,—what incomparable bliss is that! Therefore it is that the truly wise rejoice in that which can never be lost, but endures alway. For if we can accept early death, old age, a beginning, and an end, why not that which informs all creation and is of all phenomena the Ultimate Cause? Tao has its laws, and its evidences. It is devoid both of action and of form. It may be transmitted, but cannot be received. It may be obtained, but cannot be seen. Before heaven and earth were, Tao was. It has existed without change from all time. Spiritual beings drew their spirituality therefrom, while the universe became what we can see it now. To Tao, the zenith is not high, nor the nadir low; no point in time is long ago, nor by lapse of ages has it grown old. Hsi Wei obtained Tao, and so set the universe in order. Fu Hsi obtained it, and was able to establish eternal principles.

(13) "When I seek for a beginning, I find only time infinite. When I look forward to an end, I see only time infinite. Infinity of time past and to come implies no beginning and is in accordance with the laws of material existences. Predestination and Chance give us a beginning, but one which is compatible only with the existence of matter. " Tao cannot be existent. If it were existent, it could not be non-existent. The very name of Tao is only adopted for convenience' sake. Predestination and Chance are limited to material existences. How can they bear upon the infinite? "Were language adequate, it would take but a day to fully set forth Tao. Not being adequate, it takes that time to explain material existences. Tao is something beyond material existences. It cannot be conveyed either by words or by silence. In that state which is neither speech nor silence, its transcendental nature may be apprehended."

(6) Therefore, those of old who apprehended Tao, first apprehended God. Tao came next, and then charity and duty to one's neighbour, and then the functions of public life, and then forms and names, and then employment according to capacity, and then distinctions of good and bad, and then discrimination between right and wrong, and then rewards and punishments. Thus wise men and fools met with their dues; the exalted and the humble occupied their proper places. And the virtuous and the worthless being each guided by their own natural instincts, it was necessary to distinguish capabilities, and to adopt a corresponding nomenclature, in order to serve the ruler, nourish the ruled, administer things generally, and elevate self. Where knowledge and plans are of no avail, one must fall back upon the natural. This is perfect peace, the acme of good government. Therefore it has been written, "Wherever there is form, there is also its name." Forms and names indeed the ancients had, but did not give precedence to them. Thus, those of old who considered Tao, passed through five phases before forms and names were reached, and nine before rewards and punishments could be discussed. To rise per saltum to forms and names is to be ignorant of their source; to rise per saltum to rewards and punishments is to be ignorant of their beginning. Those who invert the process of discussing Tao, arguing in a directly contrary sense, are rather to be governed by others than able to govern others themselves.

(5) "Purge your heart by fasting and discipline," answered Lao Tzŭ. "Wash your soul as white as snow. Discard your knowledge. Tao is abstruse and difficult of discussion. I will try, however, to speak to you of its outline. "Light is born of darkness. Classification is born of formlessness. The soul is born of Tao. The body is born of the vital essence. "Thus all things produce after their kind. Creatures with nine channels of communication are born from the womb. Creatures with eight are born from the egg. Of their coming there is no trace. In their departure there is no goal. No entrance gate, no dwelling house, they pass this way and that, as though at the meeting of cross-roads. "Those who enter herein become strong of limb, subtle of thought, and clear of sight and hearing. They suffer no mental fatigue, nor meet with physical resistance. "Heaven cannot but be high. Earth cannot but be broad. The sun and moon cannot but revolve. All creation cannot but flourish. To do so is their Tao. "But it is not from extensive study that this may be known, nor by dialectic skill that this may be made clear. The true Sage will have none of these. It is in addition without gain, in diminution without loss, that the true Sage finds salvation. "Unfathomable as the sea, wondrously ending only to begin again, informing all creation without being exhausted, the Tao of the perfect man is spontaneous in its operation. That all creation can be informed by it without exhaustion, is its Tao. "In the Middle Kingdom there are men who recognise neither positive nor negative. They abide between heaven and earth. They act their part as mortals, and then return to the Cause. "From that standpoint,

(4) The Yin and the Yang, and the four seasons, keep to their proper order. Apparently destroyed, yet really existing; the material gone, the immaterial left;—such is the law of creation, which passeth all understanding. This is called the root, whence a glimpse may be obtained of God. Yeh Ch'üeh enquired of P'i I about Tao. The latter said, "Keep your body under proper control, your gaze concentrated upon One,—and the peace of God will descend upon you. Keep back your knowledge, and concentrate your thoughts upon One,—and the holy spirit shall abide within you. Virtue shall beautify you, Tao shall establish you, aimless as a new-born calf which recks not how it came into the world." While P'i I was still speaking, Yeh Ch'üeh had gone off to sleep; at which the former rejoiced greatly, and departed singing, Shun asked Ch'êng, saying, "Can one get Tao so as to have it for one's own?" "Your very body," replied Ch'êng, "is not your own. How should Tao be?" "If my body," said Shun, "is not my own, pray whose is it?" "It is the delegated image of God," replied Ch'êng. "Your life is not your own. It is the delegated harmony of God. Your individuality is not your own. It is the delegated adaptability of God. Your posterity is not your own. It is the delegated exuviæ of God. You move, but know not how. You are at rest, but know not why. You taste, but know not the cause. These are the operation of God's laws. How then should you get Tao so as to have it for your own?" Confucius said to Lao Tzŭ, "To-day you are at leisure. Pray tell me about perfect Tao."

(1) [Summary by early editors.] Systems of government are many. Each man thinks his own perfect. Where then does what the ancients called the system of Tao come in? There is nowhere where it does not come in. It may be asked whence our spirituality, whence our intellectuality. The true Sage is born; the prince is made. Yet all proceed from an original One. He who does not separate from the Source is one with God. He who does not separate from the essence is a spiritual man. He who does not separate from the reality is a perfect man. He who makes God the source, and Tê the root, and Tao the portal, passively falling in with the modifications of his environment,—he is the true Sage. He who practises charity as a kindness, duty to one's neighbour as a principle, ceremony as a convenience, music as a pacificator, and thus becomes compassionate and charitable,—he is a superior man. He who regulates his conduct by law, who regards fame as an external adjunct, who verifies his hypotheses, who bases his judgment upon proof,—such men rank one, two, three, four, etc. It is thus that officials rank. In a strict sense of duty, in making food and raiment of paramount importance, in caring for and nourishing the old, the weak, the orphan, and the widow, they all exemplify the principle of true government. Thus far-reaching was the extension of Tao among the ancients. The companion of the gods, the purifier of the universe, it nourishes all creation, it unites the empire, it benefits the masses. Illuminating the fundamental, it is bound up with the accessory, reaching to all points of the compass and to the opposite extremes of magnitude. There is indeed nowhere where it is not!

(1) Vast as is the universe, its phenomena are regular. Countless though its contents, the laws which govern these are uniform. Many though its inhabitants, that which dominates them is sovereignty. Sovereignty begins in virtue and ends in God. Therefore it is called divine. Of old, the empire was under the sovereignty of inaction. There was the virtue of God,—nothing more. Words being in accordance with Tao, the sovereignty of the empire was correct. Delimitations being in accordance with Tao, the duties of prince and subject were clear. Abilities being in accordance with Tao, the officials of the empire governed. The point of view being always in accordance with Tao, all things responded thereto. Thus, virtue was the connecting link between God and man, while Tao spread throughout all creation. Men were controlled by outward circumstances, applying their in-born skill to the development of civilised life. This skill was bound up with the circumstances of life, and these with duty, and duty with virtue, and virtue with Tao, and Tao with God. Therefore it has been said, "As for those who nourished the empire of old, having no desires for themselves, the empire was not in want. They did nothing, and all things proceeded on their course. They preserved a dignified repose, and the people rested in peace." The Record says, "By converging to One, all things may be accomplished. By the virtue which is without intention, even the supernatural may be subdued."

(6) "So with the universe and all that in it is. These things are but fingers and horses in this sense. The possible is possible: the impossible is impossible. Tao operates, and given results follow. Things receive names and are what they are. They achieve this by their natural affinity for what they are and their natural antagonism to what they are not. For all things have their own particular constitutions and potentialities. Nothing can exist without these. "Therefore it is that, viewed from the standpoint of Tao, a beam and a pillar are identical. So are ugliness and beauty, greatness, wickedness, perverseness, and strangeness. Separation is the same as construction: construction is the same as destruction. Nothing is subject either to construction or to destruction, for these conditions are brought together into One. "Only the truly intelligent understand this principle of the identity of all things. They do not view things as apprehended by themselves, subjectively; but transfer themselves into the position of the things viewed. And viewing them thus they are able to comprehend them, nay, to master them;—and he who can master them is near. So it is that to place oneself in subjective relation with externals, without consciousness of their objectivity,—this is Tao. But to wear out one's intellect in an obstinate adherence to the individuality of things, not recognising the fact that all things are One,—this is called Three in the Morning."

(2) Primeval man enjoyed perfect tranquillity throughout life. In his day, the Positive and Negative principles were peacefully united; spiritual beings gave no trouble; the four seasons followed in due order; nothing suffered any injury; death was unknown; men had knowledge, but no occasion to use it. This may be called perfection of unity. At that period, nothing was ever made so; but everything was so. By and by, virtue declined. Sui Jen and Fu Hsi ruled the empire. There was still natural adaptation, but the unity was gone. A further decline in virtue. Shên Nung and Huang Ti ruled the empire. There was peace, but the natural adaptation was gone. Again virtue declined. Yao and Shun ruled the empire. Systems of government and moral reform were introduced. Man's original integrity was scattered. Goodness led him astray from Tao; his actions imperilled his virtue. Then he discarded natural instinct and took up with the intellectual. Mind was pitted against mind, but it was impossible thus to settle the empire. So art and learning were added. But art obliterated the original constitution, and learning overwhelmed mind; upon which confusion set in, and man was unable to revert to his natural instincts, to the condition in which he at first existed. Thus it may be said that the world destroys Tao, and that Tao destroys the world. And the world and Tao thus mutually destroying each other, how can the men of Tao elevate the world, and how can the world elevate Tao? Tao cannot elevate the world; neither can the world elevate Tao. Though the Sages were not to dwell on mountain and in forest, their virtue would still be hidden;—hidden, but not by themselves.

(6) "When Yao ruled the empire," said Tzŭ Kao, "the people exerted themselves without reward and behaved themselves without punishment. But now you reward and punish them, and yet they are not good. From this point virtue will decline, the reign of force will begin, and the troubles of after ages will date their rise. Away with you! Do not interrupt my work." And he quietly went on ploughing as before. At the beginning of the beginning, even Nothing did not exist. Then came the period of the Nameless. When One came into existence, there was One, but it was formless. When things got that by which they came into existence, it was called their virtue. That which was formless, but divided, though without interstice, was called destiny. Then came the movement which gave life, and things produced in accordance with the principles of life had what is called form. When form encloses the spiritual part, each with its own characteristics, that is its nature. By cultivating this nature, we are carried back to virtue; and if this is perfected, we become as all things were in the beginning. We become unconditioned, and the unconditioned is great. As birds join their beaks in chirping,

(1) The Tao of God operates ceaselessly; and all things are produced. The Tao of the sovereign operates ceaselessly; and the empire rallies around him. The Tao of the Sage operates ceaselessly; and all within the limit of surrounding ocean acknowledge his sway. He who apprehends God, who is in relation with the Sage, and who recognises the radiating virtue of the sovereign,—his actions will be to him unconscious, the actions of repose. The repose of the Sage is not what the world calls repose. His repose is the result of his mental attitude. All creation could not disturb his equilibrium: hence his repose. When water is still, it is like a mirror, reflecting the beard and the eyebrows. It gives the accuracy of the water-level, and the philosopher makes it his model. And if water thus derives lucidity from stillness, how much more the faculties of the mind? The mind of the Sage being in repose becomes the mirror of the universe, the speculum of all creation. Repose, tranquillity, stillness, inaction,—these were the levels of the universe, the ultimate perfection of Tao. Therefore wise rulers and Sages rest therein. Resting therein they reach the unconditioned, from which springs the conditioned; and with the conditioned comes order. Again, from the unconditioned comes repose, and from repose comes movement, and from movement comes attainment. Further, from repose comes inaction, and from inaction comes potentiality of action.

(9) "There is nothing under the canopy of heaven greater than the tip of an autumn spikelet. A vast mountain is a small thing. Neither is there any age greater than that of a child cut off in infancy. P'êng Tsu himself died young. The universe and I came into being together; and I, and everything therein, are One. "If then all things are One, what room is there for Speech? On the other hand, since I can utter these words, how can Speech not exist? "If it does exist, we have One and Speech = two; and two and one = three. From which point onwards even the best mathematicians will fail to reach: how much more then will ordinary people fail? "Hence, if from nothing you can proceed to something, and subsequently reach three, it follows that it would be still more easy if you were to start from something. To avoid such progression, you must put yourself into subjective relation with the external. "Before conditions existed, Tao was. Before definitions existed, Speech was. Subjectively, we are conscious of certain delimitations which are,— Right and Left Relationship and Obligation Division and Discrimination Emulation and Contention These are called the Eight Predicables. For the true Sage, beyond the limits of an external world, they exist, but are not recognised. By the true Sage, within the limits of an external world, they are recognised, but are not assigned. And so, with regard to the wisdom of the ancients, as embodied in the canon of Spring and Autumn, the true Sage assigns, but does not justify by argument. And thus, classifying he does not classify; arguing, he does not argue." "How can that be?" asked Tzŭ Yu.

(12) Low in the scale, but still to be allowed for,—matter. Humble, but still to be followed,— mankind. Of others, but still to be attended to,—affairs. Harsh, but still necessary to be set forth,—the law. Far off, but still claiming our presence,—duty to one's neighbour. Near, but still claiming extension,—charity. Of sparing use, but still to be of bounteous store,—ceremony. Of middle course, but still to be of lofty scope,—virtue. One, but not to be without modification,— Tao. Spiritual, yet not to be devoid of action,— God. Therefore the true Sage looks up to God, but does not offer to aid. He perfects his virtue, but does not involve himself. He guides himself by Tao, but makes no plans. He identifies himself with charity, but does not rely on it. He extends to duty towards his neighbour, but does not store it up. He responds to ceremony, without tabooing it. He undertakes affairs without declining them. He metes out law without confusion. He relies on his fellow-men and does not make light of them. He accommodates himself to matter and does not ignore it. While there should be no action, there should be also no inaction. He who is not divinely enlightened will not be sublimely pure. He who has not clear apprehension of Tao will find this beyond his reach. And he who is not enlightened by Tao,—alas indeed for him! What then is Tao?—There is the Tao of God, and the Tao of man. Inaction and compliance make the Tao of God: action and entanglement the Tao of man. The Tao of God is fundamental: the Tao of man is accidental. The distance which separates them is great. Let us all take heed thereto!

(10) What they call Tao is not Tao; and what they predicate affirmatively cannot escape being negative. The fact is that P'êng Mêng, T'ien P'ien, and Shên Tao, did not know Tao. Nevertheless they all had a certain acquaintance with it. To make the root the essential, to regard objective existences as accidental, to look upon accumulation as deficiency, and to meekly accept the dispositions of Providence,—herein lay the Tao of the ancients. Kuan Yin and Lao Tzŭ became enthusiastic followers of Tao. They based their system upon nothingness, with One as their criterion. Their outward expression was gentleness and humility. Their inward belief was in unreality and avoidance of injury to all things. Kuan Yin said, "Adopt no absolute position. Let externals take care of themselves. In motion, be like water. At rest, like a mirror. Respond, like the echo. Be subtle, as though non-existent. Be still, as though pure. Regard uniformity as peace. Look on gain as loss. Do not precede others. Follow them." Lao Tzŭ said, "He who conscious of being strong, is content to be weak,—he shall be a cynosure of men. "He who conscious of purity, puts up with disgrace,—he shall be the cynosure of mankind. "He who when others strive to be first, contents himself with the lowest place, is said to accept the contumely of the world.

(10) " Tao," said No-beginning, "cannot be heard. Heard, it is not Tao. It cannot be seen. Seen, it is not Tao. It cannot be spoken. Spoken, it is not Tao. That which imparts form to forms is itself formless; therefore Tao cannot have a name." No-beginning continued, "He who replies to one asking about Tao, does not know Tao. Although one may hear about Tao, he does not really hear about Tao. There is no such thing as asking about Tao. There is no such thing as answering such questions. To ask a question which cannot be asked is vain. To answer a question which cannot be answered is unreal. And one who thus meets the vain with the unreal is one who has no physical perception of the universe, and no mental perception of the origin of existence,—unfit alike to roam over the K'un-lun peak or to soar into the Supreme Void." Light asked Nothing, saying, "Do you, Sir, exist, or do you not exist?" But getting no answer to his question, Light set to work to watch for the appearance of Nothing. Hidden, vacuous,—all day long he looked but could not see it, listened but could not hear it, grasped at but could not seize it. "Bravo!" cried Light. "Who can equal this? I can get to be nothing, but I cannot get as far as the absence of nothing. Assuming that Nothing has an objective existence, how can it reach this next stage?" The man who forged swords for the Minister of War was eighty years of age. Yet he never made the slightest slip in his work.

(7) "The reality of the formless, the unreality of that which has form,—this is known to all. Those who are on the road to attainment care not for these things, but the people at large discuss them. Attainment implies non-discussion: discussion implies non-attainment. Manifested, Tao has no objective value; hence silence is better than argument. It cannot be translated into speech; better then say nothing at all. This is called the great attainment." Tung Kuo Tzŭ asked Chuang Tzŭ, saying, "What you call Tao,—where is it?" "There is nowhere," replied Chuang Tzŭ, "where it is not." "Tell me one place at any rate where it is," said Tung Kuo Tzŭ. "It is in the ant," replied Chuang Tzŭ. "Why go so low down?" asked Tung Kuo Tzŭ. "It is in a tare," said Chuang Tzŭ. "Still lower," objected Tung Kuo Tzŭ. "It is in a potsherd," said Chuang Tzŭ. "Worse still!" cried Tung Kuo Tzŭ. "It is in ordure," said Chuang Tzŭ. And Tung Kuo Tzŭ made no reply. "Sir," continued Chuang Tzŭ, "your question does not touch the essential. When Huo, inspector of markets, asked the managing director about the fatness of pigs, the test was always made in parts least likely to be fat. Do not therefore insist in any particular direction; for there is nothing which escapes. Such is perfect Tao; and such also is ideal speech. Whole, entire, all, are three words which sound differently but mean the same. Their purport is One.

(11) He who obstinately views things from his own standpoint only, may be right in one case and wrong in another. Just as in a great jungle all kinds of shrubs are found together; or as on a mountain you see trees and stones indiscriminately mixed,—so is what we call society." "Would it not do then," asked Shao Chih, "if we were to call this Tao?" "It would not," replied T'ai Kung Tiao. "All creation is made up of more than ten thousand things. We speak of creation as the Ten Thousand Things merely because it is a convenient term by which to express a large number. In point of outward shape the universe is vast. In point of influence the Positive and Negative principles are mighty. Yet Tao folds them all in its embrace. For convenience' sake the bond of society is called great. But how can that which is thus conditioned be compared with Tao? There is as wide a difference between them as there is between a horse and a dog." "Whence then," enquired Shao Chih, "comes the vitality of all things between the four points of the compass, between heaven above and earth beneath?" "The Positive and Negative principles," answered T'ai Kung Tiao, "influence, act upon, and regulate each other. The four seasons alternate with, give birth to, and destroy one another. Hence, loves and hates, and courses rejected and courses adopted. Hence too, the intercourse of the sexes. "States of peril and safety alternate. Good and evil fortune give birth to one another. Slowness and speed are mutually exclusive. Collection and dispersion are correlates. The actuality of these may be noted.

(3) "The man of complete virtue remains blankly passive as regards what goes on around him. He is as originally by nature, and his knowledge extends to the supernatural. Thus, his virtue expands his heart, which goes forth to all who come to take refuge therein. "Without Tao, form cannot be endued with life. Without virtue, life cannot be endued with intelligence. To preserve one's form, live out one's life, establish one's virtue, and realise Tao,—is not this complete virtue? "Issuing forth spontaneously, moving without premeditation, all things following in his wake,—such is the man of complete virtue! "He can see where all is dark. He can hear where all is still. In the darkness he alone can see light. In the stillness he alone can detect harmony. He can sink to the lowest depths of materialism. To the highest heights of spirituality he can soar. This because he stands in due relation to all things. Though a mere abstraction, he can minister to their wants, and ever and anon receive them into rest,—the great, the small, the long, the short, for ever without end." The Yellow Emperor travelled to the north of the Red Lake and ascended the K'un-lun Mountains. Returning south he lost his magic pearl. He employed Intelligence to find it, but without success. He employed Sight to find it, but without success. He employed Speech to find it, but without success. Finally, he employed Nothing, and Nothing got it. "Strange indeed," quoth the Emperor, "that Nothing should have been able to get it!" Yao's tutor was Hsü Yu. The latter's tutor was Yeh Ch'üeh, and Yeh Ch'üeh's tutor was Wang I, whose tutor was Pei I. Yao enquired of Hsü Yu, saying, "Would Yeh Ch'üeh do to be emperor? I am going to get Wang I to ask him."

(2) Charity can be evoked. Duty to one's neighbour can be wrongly directed. Ceremonies are mere shams. "Therefore it has been said, 'If Tao perishes, then Tê will perish. If Tê perishes, then charity will perish. If charity perishes, then duty to one's neighbour will perish. If duty to one's neighbour perishes, then ceremonies will perish. Ceremonies are but a showy ornament of Tao, while oft-times the source of trouble.' "Therefore it has been said, 'Those who practise Tao suffer daily loss. If that loss proceeds until inaction ensues, then by that very inaction there is nothing which cannot be done.' "Now, we are already beings. And if we desire to revert to our original condition, how difficult that is! 'Tis a change to which only the greatest among us are equal. "Life follows upon death. Death is the beginning of life. Who knows when the end is reached? The life of man results from convergence of the vital fluid. Its convergence is life; its dispersion, death. If then life and death are but consecutive states, what need have I to complain? "Therefore all things are One. What we love is animation. What we hate is corruption. But corruption in its turn becomes animation, and animation once more becomes corruption. "Therefore it has been said, The world is permeated by a single vital fluid, and Sages accordingly venerate One."