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he shines forth; from self-assertion, therefore he isdistinguished; from self-glorification, therefore he hasmerit; from self-exaltation, therefore he rises superior toall. Inasmuch as he does not strive, there is no one in theworld who can strive with him.He who, conscious of being strong, is content to beweak, he shall be the paragon of mankind. Being theparagon of mankind, Virtue will never desert him. Hereturns to the state of a little child.He who, conscious of his own light, is content to beobscure,--he shall be the whole world's model. Being thewhole world's model, his Virtue will never fail. He revertsto the Absolute.He who, conscious of desert, is content to sufferdisgrace,--he shall be the cynosure of mankind. Beingthe cynosure of mankind, his Virtue then is full. Hereturns to perfect simplicity.He who is great must make humility his base. He who ishigh must make lowliness his foundation. Thus, princesand kings in speaking of themselves use the terms“lonely," “friendless," “of small account." Is not thismaking humility their base?Thus it is that “Some things are increased by beingdiminished, others are diminished by being increased."What others have taught, I also teach; verily, I will makeit the root of my teaching.
What makes a kingdom great is its being like a downflowingriver,---the central point towards which all thesmaller streams under Heaven converge; or like thefemale throughout the world, who by quiescence alwaysovercomes the male. And quiescence is a form ofhumility.Therefore, if a great kingdom humbles itself before asmall kingdom, it shall make that small kingdom itsprize. And if a small kingdom humbles itself before agreat kingdom, it shall win over that great kingdom.Thus the one humbles itself in order to attain, the otherattains because it is humble. If the great kingdom has nofurther desire than to bring men together and to nourishthem, the small kingdom will have no further desire thanto enter the service of the other. But in order that bothmay have their desire, the great one must learn humility.The reason why rivers and seas are able to be lords over ahundred mountain streams, is that they know how tokeep below them. That is why they are able to reign overall the mountain streams.Therefore the Sage, wishing to be above the people,must by his words put himself below them; wishing to bebefore the people, he must put himself behind them. Inthis way, though he has his place above them, the peopledo not feel his weight; though he has his place beforethem, they do not feel it as an injury. Therefore allmankind delight to exalt him, and weary of him not.The Sage expects no recognition for what he does; he
Page 5 and 6: LAOZIContentsTao In Its Transcenden
Page 7 and 8: Tao eludes the sense of sight, and
Page 9 and 10: life, and it rejects them not. Its
Page 11 and 12: Heaven's net is vast; though its me
Page 13 and 14: Tao, he endures for ever. Though hi
Page 15 and 16: of agriculture. If Tao does not pre
Page 17 and 18: The skilful philosophers of the old
Page 19 and 20: epose? But let time go on, and the
Page 21: L Humilityowliness AndLL things in
Page 25 and 26: GovernmentNOT exalting worth keeps
Page 27 and 28: If the government is sluggish and t
Page 29 and 30: people return to the use of knotted
Page 31 and 32: prizes. When he conquers, he is not
Page 33 and 34: Thirty spokes unite in one nave; th
Page 35 and 36: He who acts, destroys; he who grasp
Page 37 and 38: He who prides himself upon wealth a
Page 39 and 40: The course of things is such that w
Page 41 and 42: Even if a man is bad, how can it be
Page 43 and 44: This is the Way of Heaven, which be
Page 47 and 48: ZHUANGZIContentsThe Doctrine of Rel
Page 49 and 50: going up ninety thousand li in orde
Page 51 and 52: seen the great ocean, you know your
Page 53 and 54: he Identity ofTContraries1.TZu CH'I
Page 55 and 56: we cannot see its form. It has func
Page 57 and 58: intellect in an obstinate adherence
Page 59 and 60: dream they are dreaming; and only w
Page 61 and 62: TTaohe MysteriousImmanence of1.THE
Page 63 and 64: without thickness into such an inte
Page 65 and 66: prevented him from seeing my pent-u
Page 67 and 68: 4.Books are what the world values a
Page 69 and 70: 6.Lieh Yu K'ou instructed Po Hun Wu
Page 71 and 72: The Hidden Spring1.TAO has its laws
Page 73 and 74:
4.The universe is very beautiful, y
Page 75 and 76:
6.“Chi Chen," said Shao Chih, “
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8.Life has its distinctions; but in
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The potter says: “I can do what I
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Passive Virtue1.YEN HUI [1] went to
Page 83 and 84:
seem to follow the dictates of his
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may protect men's bodies. He has at
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3.“Tell me," said Lao Tzu, “in
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S Externalself-Adaptation To1.YEN H
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2.For travelling by water there is
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him in the administration of the em
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principles, increasing the sum of h
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none of these. Would you like to he
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4.With the truly wise, wisdom is a
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without calculation, not seeking to
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7.The repose of the Sage is not wha
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Random Gleanings1.TAKE no heed of t
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7.Is Confucius a Sage, or is he not
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13.By inaction one can become the c
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17.The men of this world all rejoic
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23.Charity and duty to one's neighb
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28.The Grand Augur, in his ceremoni
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know not how. You are at rest, but
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37.Discard the stimuli of purpose.
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42.When Chu Po Yu reached his sixti
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46.Man has for himself a spacious d
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ersonalPAnecdotes1.CHUANG TZu was f
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“You not being a fish yourself,"
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“We fear," argued the disciples,
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1天瑞Tian RuiHeaven's GiftsThe C
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itself untouched by evolution. Self
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function to teach others and to inf
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from the standpoint of the Absolute
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that belongs to Earth is dense and
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scholar, death the appointed end fo
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life, holds cleverness and capacity
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us by their impact."“But what if
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The third year, I reaped a great ha
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same time which of us is not a thie
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practice of enlightened virtue will
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on high, the people bewailed him fo
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as one, is still not so good as pas
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high favour with the prince of Chin
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can walk through the midst of these
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The Animal TamerTHE KEEPER of Anima
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Gulls in MindTHERE WAS once a man,
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The incident came to the ears of Ma
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Chou of the Yin, Huan of the Lu Sta
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endowed with blood and breath. And
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stranger has carried me away by his
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gratification. The magician, howeve
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freshness. He asked where he had co
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the fact that his own body is an il
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description, and subjected to every
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deer, but wrongly took the dream to
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space of seven days no one knew wha
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4仲尼Zhong NiConfuciusWho is wis
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Then he said to himself: “Confuci
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mind to be occupied with the extern
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“This, however, is doubtless due
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5湯問Tang WenThe Questions ofTan
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Emperor T'ang's Second QuestionT'an
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these mountains, and was vexed in s
Page 201 and 202:
The Change of HeartsKUNG-HU of Lu a
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piece of work, already finished, th
Page 205 and 206:
The loan of the good swordHEI LUAN
Page 207 and 208:
light which it emits. The objects w
Page 209 and 210:
6力命Li MingEffort & DestinyFate
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Doctor knowledgeYANG CHU had a frie
Page 213 and 214:
I must die and leave my kingdom, pa
Page 215 and 216:
But the husbandman has seasons of r
Page 217 and 218:
Meng: “Why then do they not stop
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Hsu-yu and Shan-Chuan, but they did
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the present, and cannot really give
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Chapter 5. False VirtuesYANG CHU sa
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Chapter 7. Duty To The Living And T
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and if it is not permitted to speak
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Chapter 9. The Happy VoluptuariesTS
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sublimity of righteousness and prop
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Tse-Chan in his perplexity found no
Page 235 and 236:
first among his clansmen. What they
Page 237 and 238:
and heard all these things, one wou
Page 239 and 240:
Ch’in-Tse said:“But supposing i
Page 241 and 242:
Chapter 13. The Vanity Of Reputatio
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“Yet reputation cannot bring back
Page 245 and 246:
Chapter 14. Difficulty And Ease Of
Page 247 and 248:
“If anybody cares for one hour's
Page 249 and 250:
Chapter 17. The Four ChimerasYANG C
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each one says: In the world there i
Page 253 and 254:
people pursue fame with such frenzy
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the attributes of straightness and
Page 257 and 258:
“Yes," said Lieh Tzu, “I do."
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Lieh Tzu, hearing of it, said: “I
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and wanted to know the secret of th
Page 263 and 264:
“As you behave to others, so othe
Page 265 and 266:
“In Chou," replied Wên Tzu, “w
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to look at, and neglects those that
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TaintIN THE EAST of China there was
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True KindnessTHE GOOD PEOPLE of Han
Page 273 and 274:
The AxeA MAN, having lost his axe,
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sourcesLAOZIThe Book of Lao Tzutran
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