When　the　world　is　without　TAO；　＇q。d。；　in　a　state　of　war　or　anarchy＇；　war…horses　are　born　even　in　remote　wilds；　＇they　are　bred　everywhere＇。
  There　is　no　sin　greater　than　that　of　permitting　desire。　There　is　no　calamity　greater　than　discontent。　There　is　no　fault　greater　than　the　desire　of　gain。　Wherefore　the　sufficiency　of　those　who　are　contented　is　an　enduring　sufficiency。
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  ＇There　are　those　who＇　understand　all　about　the　Empire　without　going　out　of　doors。＇There　are　those　who＇　see　the　course　of　Heaven　without　peeping　through　the　lattice。
  The　further　one　goes　＇in　pursuit　of　TAO＇　the　less　one　knows　of　it。
  Thus　the　Sage　has　knowledge　without　going　in　quest；　he　can　identify　things　without　seeing　them；　and　he　achieves　results　without　working。
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  In　pursuing　the　study　＇of　TAO＇　there　will　be　daily　increase；　in　acting　out　the　TAO　＇when　learnt＇　there　will　be　daily　diminution。
  *　This　marks　the　characteristics　of　the　two　stages。　In　the　first　the　man　appears　to　make　rapid　progress　in　learning　and　philosophy；　and　so　cuts　a　figure　before　the　world；　in　the　second；　he　becomes　simple；　humble；　self…effacing；　and　thus　may　be　said　to　diminish。
  When　this　diminution　is　still　further　diminished；　he　will　arrive　at　a　state　of　inaction；　or　quiescence。
  There　is　nothing　that　cannot　be　done　by　inaction。＇The　Sage＇　ever　employs　inaction　in　administering　the　Empire。　As　for　those　who　put　themselves　to　trouble　in　the　matter；　they　are　inadequate　to　the　task　of　government。
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  The　Sage's　heart　is　not　immutable；　he　regards　the　people's　heart　as　his　own。
  The　virtuous　I　encourage；　or　approve；　the　unvirtuous　I　would　incite　to　virtue。　The　virtue　＇of　the　Sage＇　makes　others　virtuous。
  The　trustworthy　I　trust；　the　untrustworthy　I　would　make　trustworthy。　The　virtue　＇of　the　Sage＇　engenders　trust。
  When　the　Sage　occupies　the　throne　of　the　Empire；　he　is　anxiously　bent　on　making　it　all　of　one　mind。　The　people　all　fix　their　ears　and　eyes　on　him；　and　the　Sage　treats　them　as　his　children。
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  Men；　in　being　born；　emerge；　in　dying；　they　enter。
  *　Commentator：？The　birth　of　man　resembles　the　emergence　of　an　insect　from　its　grub　stage；　or　larva；　when　he　comes　to　die；　his　###　returns　to　Heaven　and　his　###　to　Earth；　while　his　corpse　enters　the　soil。〃
  There　are　thirteen　organs　ot　life棧he　four　limbs　and　nine　openings＇。
  There　are　thirteen　causes　of　death棧he　departure　of　the　three　souls；　the　seven　spirits；　the　vital　force；　the　Yin　and　the　Yang＇。
  There　are　thirteen　seats　of　death　in　the　active　life　of　men棧he　eight　extremities　of　the　compass　and　the　five　elements＇。
  *　This　means　that　death　may　be　met　with　in　all　places；　and　occur　from　all　causes梬ater；　fire；　etc。
  And　why　is　it　thus？　It　is　that　the　succession　of　births　is　a　substantial　＇property　of　TAO＇。
  Now　I　have　heard　it　said　that　a　man　who　understands　how　to　protect　his　life　will　never　meet　with　rhinoceros　or　tiger　while　travelling　by　land；　if　he　enters　the　army；　he　will　not　shrink　from　the　weapons　＇of　the　enemy＇。
  *　The　Commentator　refers　us　to　Mencius；　Kung　Sun　Ch憃u；　Bk。　II；　Part　I；　chap。　2；　sec。　7。
  Thus　the　rhinoceros　has　nothing　for　his　horn　to　attack；　the　tiger　has　nothing　on　which　to　stretch　his　claws；　the　soldier　has　no　use　for　his　blade。　How　is　this　to　be　accounted　for？　It　is　that　the　man　keeps　out　of　the　reach　of　death。
  *　He　never　meets　wild　animals　because　he　avoids　their　track；　he　is　not　slain　in　battle　because　he　is　brave；　and　does　not　fear　the　enemy。
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  What　TAO　produces；　its　Energy　nourishes。　The　things　＇so　produced　and　nourished＇　have　form；　which　is　determined　by　the　nature　of　their　surroundings；　so　that　there　is　nothing　in　the　whole　world　that　does　not　reflect　honour　upon　TAO　and　reverence　upon　its　Energy。
  The　honour　thus　paid　to　the　one；　and　the　reverence　paid　to　the　other；　is　the　result　of　no　command；　it　is　the　ordinary　and　natural　condition　of　things。　Therefore　what　TAO　produces；　Energy　nourishes。　Everything　is　nurtured　as　it　grows；　is　brought　to　maturity　when　complete；　is　protected　while　being　fed。＇TAO＇　produces　without　claiming　merit；　it　works　without　presuming；　it　causes　increase　without　destroying。　This　is　called　Sublime　Virtue。
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  In　the　beginning　of　the　world　there　was　that　which　became　the　world's　Mother。
  If　one　knows　the　Mother；　he　will　likewise　recognise　the　offspring；　and　to　the　end　of　his　days　he　will　incur　no　danger。
  If　one　represses　his　lustful　inclinations　and　closes　his　door；　he　will　be　in　quietude　all　his　life：　but　if　he　gives　rein　to　voluptuousness　and　indulges　his　desires；　there　will　never　be　any　salvation　for　him。
  *　The　character　###　tui　here　refers　to　the　58th　Diagram　of　the　Yi　Ching；　and　must　be　translated；　accordingly；　as　the　###。
  He　who　can　perceive　things　that　are　minute　is　called　clear…sighted。　He　who　husbands　his　weakness　is　called　resolute；　or　strongminded。　He　who　uses　the　light　that　is　in　him　will　revert　to　his　native　perspicacity。　Not　exposing　the　body　to　disaster　implies　the　practice　of　ethical　morality。
  *　That　is　to　say；　if　a　man　is　always　free　from　harm；　you　may　be　sure　he　does　nothing　to　outrage　propriety　and　virtue；　seeing　that　immorality　is　actually　harmful　to　the　body。
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  Given　that　I　am　possessed　of　all…embracing　knowledge；　I　act　in　accordance　with　the　great　TAO。　Only；　there　is　danger　in　conferring　＇this　privilege＇　on　others；　for　the　great　TAO　is　far　removed；　and　the　common　people　are　addicted　to　walking　in　cross…roads。
  When　the　Imperial　Court　is　devoid　＇of　virtuous　ministers＇；　the　fields　will　be　entirely　neglected；　and　the　granaries　entirely　empty。
  To　dress　in　rich　embroideries；　to　carry　a　sharp　sword；　to　be　wasteful　in　food　and　drink；　and　to　have　a　superabundance　of　wealth　and　goods；　this　is　to　be　what　may　be　called　a　robber…chief；　this　is　not　TAO；　indeed！
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  The　man　who　knows　how　to　establish　＇virtue＇　never　fears　its　being　uprooted。　The　man　who　knows　how　to　maintain　＇virtue＇　never　fears　its　escaping　him。　The　sons　and　grandsons　of　such　never　rest　in　offering　sacrifices　to　them。
  The　virtue　of　him　who　cultivates　TAO　in　his　own　person　is　genuine。
  The　virtue　of　him　who　cultivates　it　in　his　own　home　is　superabundant　＇in　that　he　has　charity　to　spare　for　others＇。
  The　virtue　of　him　who　cultivates　it　in　his　village　is　enduring。
  The　virtue　of　him　who　cultivates　it　in　his　State　is　exuberant。
  The　virtue　of　him　who　cultivates　it　in　the　Empire　is　universal。
  Wherefore　I　judge　the　persons　of　others　by　my　own　person；　the　families　of　others　by　my　own　family；　the　villages　of　others　by　my　own　village；　the　States　of　others　by　my　own　State；　the　Empire　＇of　the　ancient　kings＇　by　the　Empire　I　rule　to…day。
  How　do　I　know　the　acquiescence　of　the　world　＇in　the　cultivation　of　TAO＇？桞y　this　method。
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  He　who　possesses　virtue　inwardly　may　be　compared　to　a　new…born　child。　Venomous　reptiles　will　not　sting　him；　savage　beasts　will　not　lie　in　wait　for　him；　birds　of　prey　will　not　clutch　at　him；　his　bones　are　supple；　his　sinews　pliable；　so　that　he　has　a　firm　grip。
  Before　the　principle　of　sexual　connection　was　known；　the　＇cosmic＇　embryo　was　formed；　this　was　because　the　germinating　essences　＇of　the　Yin　and　Yang＇　had　come　together。
  *　This　rendering　differs　widely　from　that　of　Su　Tsz…yu；　which　is　much　simpler；　and　more　in　continuity　with　what　goes　before。　His　exposition　has　been　adopted　by　Julien：？He　＇the　ungrown　boy＇　knows　nothing　yet　of　the　union　of　the　sexes；　but　nevertheless　certain　parts　of　his　body　experience　a　virile　orgasm。　That　comes　from　the　perfection　of　the　semen。〃　The　view　of　Lü　Tsu　is　however　borne　out　by　several　passages　in　the　Yi　Ching。　The　character　###　is　explained　as　synonymous　with　###。　Julien　translates　it　virilia；　〃si　pueri　recens　nati　virilia；　absque　cupiditate　surgunt　＇###＇；　id　e　seminis　redundantia；　non　cordis　ardore　oriri　patet。〃　Lü　Tsu　sees　a　more　philosophical　meaning　in　the　passage　than　this。
  To　cry　all　day；　and　yet　not　become　hoarse；　this　comes　from　the　completion　of　the　harmony。
  *　Here；　again；　a　certain　want　of　continuity　is　apparent。　The　meaning　is　that　all　the　bodily　powers　are　well　balanced；　and　therefore　in　mutual　accord。
  The　knowledge　of　this　harmony　may　be　called　the　basis　or　pivot　＇of　virtue＇；　and　knowledge　of　this　basis　is　called　enlightenment。
  When　＇TAO＇　is　augmented；　it　will　produce　daily　omens　of　good。
  When　the　heart　dominates　the　vital　energy；　or　breath；　the　man　becomes　daily　stronger。
  When　things；　having　become　strong；　straightway　begin　to　age；　this　implies　a　divergence　from　TAO；　those　who　are　not　in　accord　with　TAO　die　early。
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  Those　who　know　＇the　TAO＇　don't　speak；　those　who　speak　do　not　know　it。
  To　repress　voluptuous　desires；　to　close　one's　door；　to　chasten　asperity；　to　unravel　confusion；　to　moderate　one's　＇internal＇　radiance；　to　identify　oneself　with　the　lowly；　this　may　be　called　being　in　conformity　with　the　Sublime。
  Wherefore；　others　cannot　be　familiar　with　such；　nor　yet　keep　at　a　distance　from　them；　cannot　reap　advantage　from　them；　nor　yet　i