tions＇。
  Thus　the　Sage　ever　uses　his　goodness　in　saving　others；　and　therefore　there　are　none　who　are　abandoned。　He　ever　uses　his　goodness　in　saving　the　inanimate　creation；　and　therefore　there　are　none　of　these　who　are　abandoned。　This　is　called　being　doubly　enlightened。
  Wherefore　the　virtuous　man　is　the　teacher；　or　patron；　of　the　bad　man；　while　the　bad　man　is　employed　as　material；　on　which　to　work；　by　the　virtuous　man。　If　the　bad　man　does　not　reverence　the　other　as　his　teacher；　nor　the　good　man　love　the　former　as　his　material；　then；　in　spite　of　any　wisdom　either　may　possess；　they　are　both　greatly　blinded。　This　doctrine　is　both　important　and　sublime。
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  He　who；　conscious　of　manly　strength；　guards　a　womanly　weakness；　becomes　the　channel　of　the　whole　Empire　＇to　which　all　minor　streams　converge＇。　Being　thus　the　channel　of　the　whole　Empire；　the　cardinal　virtues　＇###＇　will　never　depart　from　him；　and　he　will　revert　to　a　condition　of　childlike　innocence。
  He　who；　conscious　of　light；　keeps　in　obscurity；　will　become　a　model　for　the　whole　Empire。　Being　a　model　for　the　whole　Empire；　the　cardinal　virtues　will　never　fail　him；　and　he　will　revert　to　the　Unconditioned。
  He　who；　conscious　of　his　glory；　guards　humility；　will　become　the　valley　of　the　whole　Empire。　Being　the　valley　of　the　Empire；　he　will　revert　to　his　original　simplicity。　When　this　simplicity　is　distributed；　q。d。；　brought　into　play；　the　man　becomes　a　thing　of　utility　＇to　the　State＇。
  *　That　is；　an　implement。　Compare　the　expression　###　a　man　of　talent；　an　able　officer。　The　Commentator　refers　us　to　the　Lun　Yü；　Book　V；　chap。　3；　q。v。
  The　Sage　employs　men　of　this　simplicity；　and　advances　them　to　high　rank；　therefore　his　administration　is　on　a　grand　scale；　and　never　comes　to　an　end。
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  When　a　man　desires　to　obtain　the　Empire；　and　govern　it　＇by　acting　on　this　principle　of　simplicity＇；　I　see　that　he　does　so　in　spite　of　himself。　The　insignia　of　royalty　may　not　be　used　by　such。
  *　The　sacred　vessels；　or　tripods；　of　the　Empire　were　those　made　after　the　semblance　of　the　constellation　###　by　the　Yellow　Emperor。　See　K慳ng　Hsi；　under　the　character　###。　The　idea　of　the　Commentator；　which　is　exceedingly　difficult　to　catch；　is　that　the　man　who　embraces　the　simplicity　of　TAO；　referred　to　in　the　previous　chapter；　should；　to　be　consistent；　have　nothing　to　do　with　the　pomp　and　trappings　of　Imperial　state。　It　is　true　that　the　rendering　of　###　by　〃used〃　is　a　liberty；　and　the　idea　apparently　is　that　in　the　reign　of　such　an　Emperor　as　Lao　Tsze　is　supposing　such　things　should　not　even　be　made。
  Those　who　make　them　will　break　them；　those　who　clutch　at　them　will　lose　them。　For　among　the　things　of　the　world　there　are　those　who　lead　and　those　who　follow；　there　are　ejaculations　of　grief　and　ejaculations　of　gladness；　there　are　those　who　are　strong　and　those　who　are　weak；　there　are　those　who　sustain　loads　and　those　who　are　good　for　nothing。　For　this　reason　the　Sage　puts　away　excess；　display；　and　pride。
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  Those　who　use　TAO　in　assisting　their　Sovereign　do　not　employ　soldiers　to　force　the　Empire。　The　methods　of　government　they　adopt　are　such　as　have　a　tendency　to　react　upon　themselves。　Where　garrisons　are　quartered；　briars　and　thorns　spring　up梣。d。；　the　land　is　deserted　by　the　people。　Disastrous　years　inevitably　follow　in　the　wake　of　great　armies。
  Wise　rulers　act　with　decision；　and　nothing　more。　They　do　not　venture　to　use　overbearing　measures。　They　are　decided　without　self…conceit；　or　boasting；　or　pride。　They　are　decided　in　spite　of　themselves；　and　without　presuming　on　brute　force。
  After　a　man　has　arrived　at　the　prime　of　his　strength；　he　begins　to　age。　This　is　attributable　to　his　not　possessing　TAO。　Those　who　do　not　possess　TAO　die　before　their　time。
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  The　finest　weapons　of　war　are　implements　of　disaster。　All　creatures　hate　them；　therefore　those　who　are　possessed　of　TAO　make　no　use　of　them。
  The　ideal　man；　in　his　own　house；　regards　the　left　hand　as　the　more　honourable。　Those　who　use　weapons　of　war；　give　honour　to　the　right棧s　being　that　in　which　arms　are　brandished＇。　Weapons　are　implements　of　disaster；　they　are　not　the　implements　employed　by　the　ideal　man。　If　he　ever　uses　them；　he　does　so　because　he　cannot　help　it。　He　regards　tranquillity　and　passionlessness　as　supreme。
  Victory　in　war　is　not　a　beautiful　thing。　Those　who　see　beauty　in　it　are　such　as　take　delight　in　killing　men。　It　is　impossible　for　those　who　take　delight　in　killing　others　to　obtain　the　suffrages　of　the　Empire。
  In　matters　of　joyful　import；　the　left…hand　is　the　more　highly　esteemed；　in　matters　of　disaster；　the　right…hand。　The　general　second　in　command　occupies　the　left…hand　position　＇in　the　war…chariot＇；　it　is　the　general…in…chief　who　is　stationed　on　the　right。　The　meaning　of　this　is　that　the　latter　is　placed　similarly　to　a　chief　mourner　at　a　funeral梣。d。；　in　an　inauspicious　position。　Having　been　instrumental　in　killing　multitudes　of　people；　he　should　weep　bitterly　with　pity　and　compassion。　Having　gained　a　victory　in　battle；　he　thus　still　occupies　the　position　of　＇chief＇　mourner　at　a　funeral。
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  TAO　remains　ever　nameless。　However　insignificant　may　be　the　simplicity　＇of　those　who　cultivate　it＇　the　Empire　does　not　presume　to　claim　their　services　＇as　Ministers＇。
  *　The　Commentator　points　out　that　even　the　friendship　of　those　eminent　for　TAO　has　often　been　sought　in　vain　by　Princes；　how　much　more　difficult；　then；　is　it；　to　secure　their　help　in　subordinate　positions！
  If　Princes　and　Monarchs　could　but　preserve　this　simplicity；　every　creature　in　the　world　would　submit　itself　to　them；　Heaven　and　Earth　would　be　in　mutual　accord；　and　shower　down　sweet　dew；　the　people　would　need　no　laws；　but　live　in　harmony　of　themselves。
  It　was　in　the　beginning　that　a　name　was　fabricated　＇for　TAO＇。　This　name　once　existing；　Heaven；　also；　may　be　known；　and　such　knowledge　ensures　the　indestructibility　＇of　the　doctrine＇。
  The　presence　of　TAO　in　the　world　may　be　compared　to　streams　＇which　ever　flow＇；　and　mountain…gorges　＇which　are　indestructible＇；　in　their　union　with　rivers　and　seas　＇which　are　unfathomable＇。
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  They　who　know　others　are　shrewd；　self…knowers　are　enlightened。　Those　who　overcome　others　have　bodily　strength；　self…vanquishers　have　determination。　Those　who　know　when　they　have　enough　are　rich。　Those　who　act　with　determination　or　perseverance　have　strength　of　will。　Those　who　lose　not　what　they　have　learnt梩he　TAO梤etain　it　always。　Those　who；　up　till　death；　are　not　lost　＇to　TAO＇；　enjoy　posthumous　activity。
  *　The　text　is　simply　###。It　means　that　their　works　and　doctrines　live　after　them；　as　Confucius　may　be　said　to　be　still　alive　in　China。　The　idea　appears　identical　with　that　of　the　Positivists。
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  The　Great　TAO　is　all…pervasive；　it　may　be　seen　on　the　right　and　on　the　left。
  All　things　depend　upon　it；　and　are　produced；　it　denies　itself　to　none。
  It　achieves　its　works　of　merit；　but　has　no　name　or　reputation　＇among　men＇。　With　tenderness　it　nourishes　all　things；　yet　claims　no　lordship　over　them。
  It　is　ever　passionless；　and　may　be　named　among　the　smallest　things。
  *　In　this　sentence　I　have　found　it　almost　impossible　to　embody　the　explanation　given　by　the　Commentary。　It　runs　thus：？##。
  All　things　submit　to　it；　yet　it　claims　no　lordship　over　them；　it　may　be　called　great。
  Thus　the　Sage　to　the　end　of　his　life　never　exalts　himself；　and　thus　he　is　able　to　achieve　great　things。
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  If　the　Great　Simulachrum梣。d。；　the　image　or　'idea'　of　TAO梑e　obtained；　the　Empire　will　be　for　ever　free　from　harm。　There　will　be　tranquillity；　peace；　and　universal　joy；　＇the　attraction　of　which＇；　acting　as　a　bait；　will　detain　the　passing　traveller。
  The　utterance　of　TAO　is　insipid；　it　has　no　flavour。　If　looked　at；　it　appears　not　worth　seeing；　if　listened　to；　it　appears　not　worth　hearing；　but　if　used；　it　is　found　inexhaustible　in　resources。
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  When　one　feels　a　desire　to　concentrate　it　＇in　one's　own　heart＇；　it　is　imperatively　necessary　to　display　it　openly。
  When　one　feels　a　desire　to　cultivate　it　in　its　pliant　phase；　it　is　imperatively　necessary　to　fortify　and　strengthen　＇one's　own　powers＇。
  When　one　feels　a　desire　to　abandon　or　neglect　it；　it　is　imperatively　necessary　to　stir　up　one's　mind　afresh　＇in　its　pursuit＇。
  If　anyone　feels　a　desire　to　obtain　it；　it　is　imperatively　necessary　that　it　should　be　imparted　to　him。
  By　this　means；　the　hidden　phases　＇of　TAO＇　will　become　clear。　The　weak　and　pliable　overcomes　the　strong　and　hard。
  A　fish　cannot　leave　the　depths。　The　treasures　of　a　State　should　not　be　employed　to　influence　the　people。
  *　Commentator：　The　###　are　the　valuable　and　handsome　ornaments　or　jewels；　which　if　Princes　use　to　###；　then；　in　the　words　of　Mencius；　###。
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  TAO　is　ever　inactive；　yet　there　is　nothing　it　does　not　do。
  If　feudal　Princes　and　Sovereigns　can　but　preserve　it；　all　creatures　will　reform　themselves。　But　if；　once　reformed；　desires　should　again　arise；　I　would　restrain　them　by　the　exercise　of　the　Simplicity　which　is　without　a　name。　This　nameless　Simplicity　will　preve