BL
1.900
L3
C34
210
1903
A 1,043,185

FROM THE LIBRARY OF
ROBERT MARK WENLEY
PROFESSOR OF PHILOSOPHY
1896
1929
GIFT OF HIS CHILDREN
TO THE UNIVERSITY OF MICHIGAN
WHW Bicknel del at sic
1938
ta
ANG

Rubenken
Jean
в. Само

Religion of Science Library No. 55
Price, 25 Cents (1s. 6d.)
THE CANON OF
REASON AND VIRTVE
(LAO-TZE'S TAO TEH KING)
Translated from the Chinese
BY
DR. PAUL CARUS
報怨​以​德
​REQUITE EVIL WITH GOODNESS.
— LAO-TZE, 63.
CHICAGO
THE OPEN COURT PUBLISHING CO.
LONDON AGENTS
KEGAN PAUL, TRENCH, TRÜBNER & CO., Ltd.

老子
​THE CANON
OF
REASON AND VIRTUE
(LAO-TZE'S TAO TEH KING)
1
TRANSLATED FROM THE CHINESE
BY
DR. PAUL CARUS
報怨​以​德
​CHICAGO
THE OPEN COURT PUBLISHING COMPANY
LONDON AGENTS
KEGAN PAUL, TRENCH, TRÜBNER & Co., LTD.
1903
COPYRIGHT, 1903
BY
THE OPEN COURT PUBLISHING COMPANY
CHICAGO
BL
L3
C34
1903.
4
It- wenly fel
4-11-39
TH from
FOREWORD.
1
HIS booklet, The Canon of Reason and Virtue, is an extract
the author's larger work, Lao-Tze's Tao Teh King,
and has been published for the purpose of making our reading
public more familiar with that grand and imposing figure Li Er¸¹
who was honored with the posthumous title Poh-Yang, i. e., Prince
of the Strong Principle; but whom his countrymen simply call
Lao-Tze, the O'd Philosopher.
Sze-Ma Ch'ien, the Herodotus of China, who lived about 136–
85 B. C., has left a short sketch of Lao-Tze's life in his Shi Ki
(Historical Records) which is here prefixed as the most ancient
and only well attested account to be had of the Old Philosopher.
Being born in 604 B. C., Lao-Tze was by about half a century
the senior of Confucius. He must during his life have attained
great fame, for Confucius is reported as having sought an interview
with him. But the two greatest sages of China did not understand
each other, and they parted mutually disappointed.
If Confucius's visit to Lao-Tze were not historical, we should
have to regard it as ben trovato, for the contrast between these
two leaders of Chinese thought remains to the present day. The
disciples of Confucius, the so-called "Literati," are tinged with
their master's agnosticism and insist on the rules of propriety as
the best methods of education, while the Tao Sze, the believers
in the Tao, or divine Reason, are given to philosophical specula-
tion and religious mysticism. The two schools are still divided,
and have never effected a conciliation of their differences that
might be attained on a common higher ground.
At an advanced age Lao-Tze wrote a short book on Reason and
Virtue, Tao Teh, in all outward appearances a mere collection of
aphoristic utterances, but full of noble morals and deep meditation.
It met the reward which it fully deserved, having by imperial decree
1Also spelled 'Rh.
iv
FOREWORD.
been raised to the dignity of canonical authority; hence the name
King or "
canon," completing the title Tao Teh King, as now
commonly used.
Lao-Tze's Tao Teh King contains so many surprising anal-
ogies with Christian thought and sentiment, that were its authen-
ticity and pre Christian origin not established beyond the shadow
of a doubt, one would be inclined to discover in it traces of Chris-
tian influence. Not only does the term Tao (word, reason) corre-
spond quite closely to the Greek term Logos, but Lao-Tze preaches
the ethics of requiting hatred with goodness. He insists on the
necessity of becoming like unto a little child, of returning to prim-
itive simplicity and purity, of non-assertion and non-resistance,
and promises that the deficient will be made entire, the crooked
will be straightened, the empty will be filled, the worn will be re-
newed, those who have too little will receive, while those who have
too much will be bewildered. The Tao Teh King is brief, but it
is filled to the brim with suggestive thoughts.
19
In the present edition of the "Canon of Reason and Virtue'
the translator has incorporated all the changes and emendations
which he proposes in the preface to the second issue of his more
complete work on the same subject, entitled Lao-Tze's Tao Teh
King. The latter contains an historical introduction, the Chinese
text, a transliteration, explanatory notes and an index, including
the Chinese terms.¹ The present extract is limited to that portion
which to English speaking people is of universal interest, the Eng-
lish translation. For the convenience of the reader and to prevent
confusion in quotations, the paging of this larger book has been
retained in this extract.
May this little book fulfil its mission and be a witness to the
religious spirit and philosophical depth of a foreign nation whose
habits, speech, and dress are strange to us. We are not alone in
the world; there are others who search for the truth and are grop-
ing after it.
Let us become better acquainted with them, let us
greet them as brothers, let us understand them and appreciate
their ideals!
PAUL CARUS.
1 For further information the reader is referred to the articles "Chinese
Philosophy" (Religion of Science Library, No. 30) and “The Authenticity of
the Tao Teh King" (The Monist, Vol. XI., pp. 574-601).
READINGS OF THE SECOND EDITION
WHICH HAVE NOT AS YET BEEN
ENTERED IN THIS REPRINT.
CHAPTER 2.
First paragraph (pages 97-98), read:
"In the world all understand that if beauty makes
a show of beauty, then it is only ugliness.
All under-
stand that if goodness makes a show of goodness,
then it is only badness."
CHAPTER 3.
The first sentence (page 98, lines 18-20) had
better be translated thus:
"Not priding oneself on one's worth forestalls the
people's envy. Not prizing treasures that are difficult
to obtain keeps people from committing theft."
read:
CHAPTER 49.
The second paragraph on pages 121-122 should
"The good I meet with goodness; the bad I also
meet with goodness. Thus I actualise goodness. The
faithful I meet with faith; the faithless I also meet
with faith. Thus I actualise faith.”
!
THE OLD PHILOSOPHER'S CANON
ON REASON AND VIRTUE
!
L
SZE-MA-CHIEN ON LAO-TZE.
AO-TZE was born in the hamlet Ch'ü-Jhren
(Good Man's Bend), Li-Hsiang (Grinding
County), K'u-Hien (Thistle District), of Ch'u (Bram-
ble land). His family was the Li gentry (Li meaning
Plum). His proper name was Er (Ear), his post-
humous title Po-Yang (Prince Positive), his appella-
tion Tan (Long-lobed). In Cho he was in charge of
the secret archives as state historian.
Confucius went to Cho in order to consult Lao-
Tze on the rules of propriety.
[When Confucius, speaking of propriety, praised
reverence for the sages of antiquity], Lao-Tze said:
"The men of whom you speak, Sir, have, if you
please, together with their bones mouldered. Their
words alone are still extant. If a noble man finds his
time he rises, but if he does not find his time he drifts
like a roving-plant and wanders about. I observe
that the wise merchant hides his treasures deeply as
if he were poor.
The noble man of perfect virtue as-
sumes an attitude as though he were stupid. Let go,
Sir, your proud airs, your many wishes, your affecta-
tion and exaggerated plans. All this is of no use to
96
LAO-TZE'S TAO-TEH-KING.
you, Sir. That is what I have to communicate to
you, and that is all."
Confucius left. [Unable to understand the basic
idea of Lao-Tze's ethics], he addressed his disciples,
saying: "I know that the birds can fly, I know that
the fishes can swim, I know that the wild animals
can run. For the running, one could make nooses;
for the swimming, one could make nets; for the flying,
one could make arrows. As to the dragon I cannot
know how he can bestride wind and clouds when he
heavenwards rises. To-day I saw Lao-Tze. Is he
perhaps like the dragon?"
Lao-Tze practised reason and virtue. His doc-
trine aims in self-concealment and namelessness.
Lao-Tze resided in Cho most of his life. When he
foresaw the decay of Cho, he departed and came to
the frontier. The custom house officer Yin-Hi said:
"Sir, since it pleases you to retire, I request you for
my sake to write a book.'
Thereupon Lao-Tze wrote a book of two parts.
consisting of five thousand and odd words, in which
he discussed the concepts of reason and virtue. Then
he departed.
No one knows where he died.
THE OLD PHILOSOPHER'S CANON ON
REASON AND VIRTUE.
I.
1. REASON'S REALISATION.
HE REASON that can be reasoned is not the
THE
eternal Reason. The name that can be named is
not the eternal name. The Unnameable is of heaven
and earth the beginning. The Nameable becomes
of the ten thousand things the mother. Therefore it
is said:
"He who desireless is found
The spiritual of the world will sound.
But he who by desire is bound
Sees the mere shell of things around."
These two things are the same in source but dif-
ferent in name. Their sameness is called a mystery.
Indeed, it is the mystery of mysteries.
uality it is the door.
Of all spirit-
2. SELF-CULTURE.
When in the world all understand beauty to be
beauty, then only ugliness appears. When all un-
98
LAO-TZE'S TAO-TEH-KING.
derstand goodness to be goodness, then only badness
appears. For
"To be and not to be are mutually conditioned.
The difficult, the easy, are mutually definitioned.
The long, the short, are mutually exhibitioned.
Above, below, are mutually cognitioned.
The sound, the voice, are mutually coalitioned.
Before and after are mutually positioned."
Therefore the holy man abides by non-assertion
in his affairs and conveys by silence his instruction.
When the ten thousand things arise, verily, he refuses
them not. He quickens but owns not. He works
but claims not. Merit he accomplishes, but he does
not dwell on it.
Since he does not dwell on it,
It will never leave him."
3. KEEPING THE PEOPLE QUIET.
Not exalting worth keeps people from rivalry.
Not prizing what is difficult to obtain keeps people
from committing theft. Not contemplating what
kindles desire keeps the heart unconfused. There-
fore the holy man when he governs empties the peo-
ples hearts but fills their souls. He weakens their
ambitions but strengthens their backbones. Always
he keeps the people unsophisticated and without de-
sire. He causes that the crafty do not dare to act.
When he acts with non-assertion there is nothing un-
governed.
CANON ON REASON AND VIRTUE.
99
4. SOURCELESS.
Reason is empty, but its use is inexhaustible.
In
its profundity, verily, it resembleth the father of the
ten thousand things.
"It will blunt its own sharpness,
Will its tangles adjust;
It will dim its own radiance
And be one with its dust."
Oh, how calm it seems to remain ! I know not
whose son it is.
Before the Lord, Reason takes pre-
cedence.
5. THE FUNCTION OF EMPTINESS.
Heaven and earth exhibit no benevolence; to them
The
the ten thousand things are like straw dogs.
holy man exhibits no benevolence; to him the hun-
dred families are like straw dogs.
Is not the space between heaven and earth like
unto a bellows? It is empty; yet it collapses not. It
moves, and more and more comes forth.
'How soon exhausted is
A gossip's fulsome talk!
And should we not prefer
On the middle path to walk?”
6. THE COMPLETION OF FORM.
"The valley spirit not expires,
[But]
Mysterious mother 'tis called by the sires
100
LAO-TZE'S TAO-TEH-KING.
The mysterious mother's door, to boot,
Is called of Heaven and earth the root.
Forever and aye it seems to endure
And its use is without effort sure.
7. DIMMING RADIANCE.
Heaven endures and earth is lasting.
And why
can heaven and earth endure and be lasting? Because
they do not live for themselves. On that account can
they endure.
Therefore the holy man puts his person behind and
his person comes to the front. He surrenders his per-
son and his person is preserved. Is it not because he
seeks not his own? For that reason he can accom-
plish his own.
8. EASY BY NATURE.
Superior goodness resembleth water. Water in
goodness benefiteth the ten thousand things, yet it
quarreleth not. Because it dwells in [lowliness] the
place which the multitude of men shun, therefore it is
near unto the eternal Reason.
For a
For a dwelling goodness chooses the level.
heart goodness chooses commotion. When giving,
goodness chooses benevolence. In words, goodness
chooses faith. In government goodness.chooses or-
der. In business goodness chooses ability. In its
motion goodness chooses timeliness. It quarreleth
not. Therefore, it is not rebuked.
CANON ON REASON AND VIRTUE.
ΙΟΙ
9. PRACTISING PLACIDITY.
Holding and keeping full, had that not better be
left alone? Handling and keeping sharp, can that
wear long? If gold and jewels fill the hall no one can
protect it.
Rich and high but proud, brings about its own
misfortune. To accomplish merit and acquire fame,
then to withdraw oneself, that is Heaven's Way.
10. WHAT CAN BE DONE.
He who sustains and disciplines his soul and em-
braces unity cannot be deranged. Through attention
to his vitality and inducing tenderness he can become.
like a little child. By purifying, by cleansing and
profound intuition he can be free from faults.
In loving the people and administering the country
he can practise non-assertion. Opening and closing
the gates of heaven he can be like a mother-bird:
bright, and white, and penetrating the four quarters,
he can be unsophisticated. He quickens them and
feeds them. He quickens but owns not. He acts but
claims not. He excels but rules not. This is called
profound virtue.
11. THE FUNCTION OF THE NON-EXISTENT.
Thirty spokes unite in one nave and on that which
is non-existent [on the hole in the nave] depends the
wheel's utility. Clay is moulded into a vessel and on
that which is non-existent [on its hollowness] depends
I02
LAO-TZE'S TAO-TEH-KING.
the vessel's utility. By cutting out doors and win-
dows we build a house and on that which is non-ex-
istent [on the empty space] depends the house's
utility.
Therefore, when the existence of things is profit-
able, it is the non-existent in them which renders
them useful.
12. ABSTAINING FROM DESIRE.
"The five colors the human eye will blind,
The five notes the human ear will rend.
The five tastes the human mouth offend."
"Racing and hunting will human hearts turn mad,
Objects of prize make human conduct bad.”
Therefore the holy man attends to the inner and
not to the outer. He abandons the latter and chooses
the former.
13. LOATHING SHAME.
"Favor and disgrace bode awe.
Esteeming the body bodes great trouble.”
What is meant by "favor and digrace bode awe?”
Favor humiliates. Its gain bodes awe; its loss
bodes awe. This is meant by "favor and disgrace
bode awe."
What is meant by "Esteeming the body bodes
great trouble"?
I have trouble because I have a body. When I
have no body, what trouble remains?
CANON ON REASON AND VIRTUE.
103
Therefore, if one administers the empire as he
cares for his body, he can be entrusted with the em-
pire.
14. PRAISING THE MYSTERIOUS.
We look at Reason and do not see it; its name is
Colorless. We listen to Reason and do not hear it ;
its name is Soundless. We grope for Reason and do
not grasp it; its name is Incorporeal.
These three things cannot further be analysed.
Thus they are combined and conceived as a unity
which on its surface is not clear but in its depth not
obscure.
Forever and aye Reason remains unnamable, and
again and again it returns home to non-existence.
This is called the form of the formless, the image of
the imageless. This is called transcendentally ab-
struse.
In front its beginning is not seen. In the rear its
end is not seen.
By holding fast to the Reason of the ancients, the
present is mastered and the origin of the past under-
stood. This is called Reason's clue.
15. THE REVEALERS OF VIRTUE.
Those of yore who have succeeded in becoming
masters are subtile, spiritual, profound, and penetrat-
ing. On account of their profundity they cannot be
understood. Because they cannot be understood,
therefore I endeavor to make them intelligible.
104
LAO TZE'S TAO-TEH-KING.
How they are cautious! Like men in winter cros-
sing a river. How reluctant! Like men fearing in
the four quarters their neighbors. How reserved!
They behave like guests. How elusive! They re-
semble ice when melting.
How simple! They re-
semble unseasoned wood. How empty! They resem-
ble the valley. How obscure! They resemble troubled
waters.
Who by quieting can gradually render muddy
waters clear? Who by stirring can gradually quicken
the still?
He who keeps this Reason is not anxious to be
filled. Since he is not filled, therefore he can grow
old; and without reform he is perfect.
16. RETURNING TO THE ROOT.
By attaining vacuity's completion we guard our
tranquillity truthfully.
All the ten thousand things arise, and I see them
return. Now they bloom in bloom, but each one
homeward returneth to its root.
Returning to the root means rest. It signifies the
return according to destiny. Return according to des-
tiny means the eternal. Knowing the eternal means
enlightenment. Not knowing the eternal causes pas-
sions to rise; and that is evil.
Knowing the eternal renders comprehensive. Com-
prehensive means broad. Broad means royal. Royal
means heavenly. Heavenly means Reason. Reason
CANON ON REASON AND VIRTUE.
105
means lasting. Thus the decay of the body implies
no danger.
17. SIMPLICITY IN HABITS.
Where great sages are [in power], the subjects do
not notice their existence. Where there are lesser
sages, the people are attached to them; they praise
them. Where still lesser ones are, the people fear
them; and where still lesser ones are, the people des-
pise them. For it is said:
"If your faith be insufficient, verily, you will re-
ceive no faith.
How reluctantly sages consider their words! Merit
they accomplish; deeds they perform; and the hun-
dred families think: "We are independent; we are
free."
18.
THE PALLIATION OF VULGARITY.
When the great Reason is obliterated, we have
benevolence and justice. Prudence and circumspec-
tion appear, and we have much hypocrisy. When
family relations no longer harmonise, we have filial
piety and paternal love. When the country and the
clans decay through disorder, we have loyalty and
allegiance.
19. RETURNING TO SIMPLICITY.
Abandon your saintliness; put away your prudence;
and the people will gain a hundred-fold!
Abandon your benevolence; put away your justice;
106
LAO-TZE'S TAO-TEH-KING.
and the people will return to filial devotion and pa-
ternal love!
Abandon your scheming; put away your gains;
and thieves and robbers will no longer exist.
These are the three things for which we deem cul-
ture insufficient. Therefore it is said:
"Hold fast to that which will endure,
Show thyself simple, preserve thee pure,
Thy own keep small, thy desires poor."
20. DIFFERENT FROM THE VULGAR.
Abandon learnedness, and you have no vexation.
The "yes" compared with the "yea," how little do
they differ! But the good compared with the bad,
how much do they differ!
If what the people dread cannot be made dread-
less, there will be desolation, alas! and verily, there
will be no end of it.
The multitude of men are happy, so happy, as
though celebrating a great feast. They are as though
in springtime ascending a tower. I alone remain
quiet, alas! like one that has not yet received an en-
couraging omen. I am like unto a babe that does
not yet smile.
Forlorn am I, O, so forlorn! It appears that I
have no place whither I may return home.
The multitude of men all have plenty and I alone
appear empty. Alas! I am a man whose heart is
foolish.
CANON ON REASON AND VIRTUE.
107
Ignorant am I, O, so ignorant! Common people
are bright, so bright, I alone am dull.
Common people are smart, so smart, I alone am
confused, so confused.
Desolate am I, alas! like the sea. Adrift, alas!
like one who has no place where to stay.
I
The multitude of men all possess usefulness.
alone am awkward and a rustic too. I alone differ
from others, but I prize seeking sustenance from our
mother.
21. EMPTYING THE HEART.
"Vast virtue's form
Follows Reason's norm.
And Reason's nature
Is vague and eluding.
How eluding and vague.
All types including.
How vague and eluding!
All beings including.
How deep, and how obscure.
It harbors the spirit pure,
Whose truth is ever sure,
Whose faith abides for aye
From of yore until to-day.
Its name does not depart.
Thence lo! all things take start."
Whereby do I know that all things start from it,
thus indeed? By [Reason] itself!
108
LAO-TZE'S TAO-TEH-KING.
22. HUMILITY'S INCREASE.
"The deficient will recuperate.
And the crooked shall be straight.
The empty find their fill.
The worn with strength will thrill.
Who have little shall receive.
Who have much will have to grieve."
Therefore the holy man embraces unity and be-
comes for all the world a model. He is not self-dis
playing, and thus he shines. He is not self-approving,
and thus he is distinguished. He is not self-praising,
and thus he acquires merit. He is not self-glorifying
and thus he excels. Since he does not quarrel, there-
fore no one in the world can quarrel with him.
The saying of the ancients: "The deficient will
recuperate," is it in any way vainly spoken? Verily,
they will recuperate and return home.
23. EMPTINESS AND NON-EXISTENCE.
To be taciturn is the natural way.
A hurricane does not outlast the morning. A cloud-
burst does not outlast the day. Who causes these
events but heaven and earth? If even heaven and
earth cannot be unremitting, will not man be much
less so?
Those who pursue their business in Reason, men
of Reason, associate in Reason. Those who pursue
their business in virtue associate in virtue. Those
CANON ON REASON AND VIKTUE.
109
who pursue their business in ill luck associate in ill
luck. When men associate in Reason, Reason makes
them glad to find companions. When men associate
in virtue, virtue makes them glad to find companions.
When men associate in ill luck, ill luck makes them
glad to find companions.
"He whose faith is insufficient shall not find faith."
24. TROUBLES IN [THE EAGERNESS TO ACQUIRE]
MERIT.
A man on tiptoe cannot stand. A man astride can-
not walk. A self-displaying man cannot shine. A
self-approving man cannot be distinguished. A self-
praising man cannot acquire merit. A self-glorying
man cannot excel. Before the tribunal of Reason he
is like offal of food and like an excrescence in the sys-
tem which all people are likely to detest.
one who has Reason does not rely on him.
25. IMAGING THE MYSTERIOUS.
Therefore,
Ere
There is a Being wondrous and complete.
heaven and earth, it grew. How calm it is! How
spiritual! Alone it standeth, and it changeth not;
around it moveth, and it suffereth not; yet therefore
can it be the mother of the world.
son.
Its name I know not, but its nature I call Rea-
The
Constrained to give a name, I call it Great.
Great I call Departing, and the Departing I call far
The Far-away I call the Coming Home.
away.
ΙΙΟ
LAO-TZE'S TAO-TEH-KING.
The saying goes: "Reason is great, Heaven is
great, Earth is great, and Royalty also is great. [There
are four things in the world that are great, and Roy-
alty is one of them.]"
Man's standard is the Earth. The earth's standard
is Heaven. Heaven's standard is Reason. Reason's
standard is intrinsic.
26. THE VIRTUE OF DIGNITY.
The heavy is of the light the root, and rest is mo-
tion's master.
Therefore the holy man in his daily walk does not
depart from dignity. Although he may have mag-
nificent sights, he calmly sits with liberated mind.
But how is it when the master of the ten thousand
chariots in his personal conduct is too light for the
empire? If he is too light he will lose his vassals. If
he is too passionate he will lose the throne.
27. THE FUNCTION OF SKILL.
"Good travellers leave not trace nor track,
Good speakers, in logic show no lack,
Good counters need no counting rack.
"Good lockers bolting bars need not,
Yet none their locks can loose.
Good binders need not string nor knot,
Yet none unties their noose.
""
i
Therefore the holy man is always a good saviour
of men, for there are no outcast people. He is always
CANON ON REASON AND VIRTUE.
III
a good saviour of things, for there are no outcast
things. This is called concealed enlightenment.
Therefore the good man is the bad man's instruc-
tor, while the bad man is the good man's capital. He
who does not esteem his instructor, and he who does
not love his capital, although he may be prudent, is
greatly disconcerted. This I call significant spiritu-
ality.
28. RETURNING TO SIMPLICITY.
"Who his manhood shows
And his womanhood knows
Becomes the empire's river.
Is he the empire's river,
He will from virtue never deviate,
And home he turneth to a child's estate.
Who his brightness shows
And his blackness knows
Becomes the empire's model.
Is he the empire's model,
Of virtue never he'll be destitute,
And home he turneth to the absolute.
Who knows his fame
And guards his shame
Becomes the empire's valley.
Is he the empire's valley,
For e'er his virtue will sufficient be,
And home he turneth to simplicity."
II2
LAO-TZE'S TAO-TEH-KING.
Simplicity, when scattered, becomes a vessel of
usefulness. The holy man, by using it, becomes the
chief leader; and truly, a great principle will never
do harm.
29. NON-ASSERTION.
When one desires to take in hand the empire and
make it, I see him not succeed. The empire is a di-
vine vessel which cannot be made. One who makes
it, mars it. One who takes it, loses it. And it is
said of beings:
"Some are obsequious, others move boldly,
Some breathe warmly, others coldly,
Some are strong and others weak,
Some rise proudly, others sneak."
Therefore the holy man abandons pleasure, he
abandons extravagance, he abandons indulgence.
30. BE CHARY OF WAR.
He who with Reason assists the master of man-
kind will not with arms strengthen the empire. His
methods [are such as] invite requital.
Where armies are quartered briars and thorns
grow. Great wars unfailingly are followed by famines.
A good man acts resolutely and then stops. He ven-
tures not to take by force.
Be resolute but not boastful; resolute but not
haughty; resolute but not arrogant; resolute because
you cannot avoid it; resolute but not violent.
CANON ON REASON AND VIRTUE.
113
Things thrive and then grow old. This is called
un-Reason. Un-Reason soon ceases.
31. QUELLING WAR.
Even when successful, arms are unblest among
tools, and people had better shun them.
he who has Reason does not rely on them.
Therefore
The superior man when residing at home honors
the left. When using
When using arms, he honors the right.
Arms are unblest among tools and not the superior
man's tools. Only when it is unavoidable he uses
them. Peace and quietude he holds high. He con-
quers but rejoices not. Rejoicing at a conquest means
to enjoy the slaughter of men. He who enjoys the
slaughter of men will most assuredly not obtain his
will in the empire.
32. THE VIRTUE OF HOLINESS.
Reason, in its eternal aspect, is unnamable.
Although its simplicity seems insignificant, the
whole world does not dare to suppress it. If princes
and kings could keep it, the ten thousand things would
of themselves pay homage. Heaven and earth would
unite in dropping sweet dew, and the people with no
one to command them would of themselves be right-
eous.
But as soon as Reason creates order, it becomes
nameable. Whenever the nameable in its turn ac-
quires existence, one learns to know when to stop.
By knowing when to stop, one avoids danger.
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LAO-TZE'S TAO-TEH-KING.
To illustrate Reason's relation to the world we
compare it to streamlets and creeks in their course to-
wards great rivers and the ocean.
33. THE VIRTUE OF DISCRIMINATION.
One who knows others is clever, but one who
knows himself is enlightened.
One who conquers others is powerful, but one who
conquers himself is mighty.
One who knows sufficiency is rich.
One who pushes with vigor has will, one who loses
not his place endures.
One who may die but will not
perish, has life everlasting.
34. TRUST IN ITS PERFECTION.
How all-pervading is the great Reason! It can be
on the left and it can be on the right. The ten thou-
sand things depend upon it for their life, and it refuses
them not. When its merit is accomplished it assumes
not the name. Lovingly it nourishes the ten thousand
things and plays not the lord. Ever desireless it can
be classed with the small. The ten thousand things
return home to it. It plays not the lord. It can be
classed with the great.
Therefore, the holy man unto death does not make
himself great and can thus accomplish his greatness.
35. THE VIRTUE OF BENEVOLENCE.
"Who holdeth fast to the great Form,
Of him the world will come in quest :
CANON ON REASON AND VIRTUE.
115
For there they never meet with harm,
But find contentment, comfort, rest.
Music with dainties makes the passing stranger
stop. But Reason, when coming from the mouth,
how tasteless is it! It has no flavor. When looked
at, there is not enough to be seen; when listened to,
there is not enough to be heard.
inexhaustible.
However, its use is
36. THE SECRET'S EXPLANATION.
That which is about to contract has surely been
[first] expanded. That which is about to weaken has
surely been [first] strengthened. That which is about
to fall has surely been [first] raised. That which is
about to be despoiled has surely been [first] endowed.
This is an explanation of the secret that the tender
and the weak conquer the hard and the strong.
[Therefore beware of hardness and strength:] As
the fish should not escape from the deep, so with the
country's sharp tools the people should not become
acquainted.
37. ADMINISTRATION OF GOVERNMENT.
Reason always practises non assertion, and there.
is nothing that remains undone.
If princes and kings could keep Reason, the ten
thousand things would of themselves be reformed.
While being reformed they would yet be anxious to
stir; but I would restrain them by the simplicity of
the Ineffable.
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LAO-TZE'S TAO-TEH-KING.
"The simplicity of the unexpressed
Will purify the heart of lust.
Where there's no lust there will be rest,
And all the world will thus be blest."
II.
38. DISCOURSING ON VIRTUE.
Superior virtue is un-virtue. Therefore it has
virtue. Inferior virtue never loses sight of virtue.
Therefore it has no virtue. Superior virtue is non-
assertion and without pretension. Inferior virtue as-
serts and makes pretensions.
Superior benevolence acts but makes no preten-
sions.
Superior justice acts and makes pretensions. The
superior propriety acts and when no one responds to
it, it stretches its arm and enforces its rules. Thus
one loses Reason and then virtue appears. One loses
virtue and then benevolence appears.
nevolence and then justice appears.
One loses be-
One loses jus-
tice and then propriety appears. The rules of pro-
priety are the semblance of loyalty and faith, and the
beginning of disorder.
Traditionalism is the [mere] flower of Reason, but
of ignorance the beginning.
Therefore a great organiser abides by the solid
and dwells not in the external. He abides in the
fruit and dwells not in the flower. Therefore he dis-
cards the latter and chooses the former.
CANON ON REASON AND VIRTUE.
117
39. THE ROOT OF ORDER.
From of old these things have obtained oneness:
"Heaven through oneness has become pure.
Earth through oneness can endure.
Minds through oneness their souls procure.
Valleys through oneness repletion secure.
"All creatures through oneness to life have been
called.
And kings were through oneness as models in-
stalled."
Such is the result of oneness.
“Were heaven not pure it might be rent.
Were earth not stable it might be bent.
Were minds not ensouled they'd be impotent.
Were valleys not filled they'd soon be spent.
"When creatures are lifeless who can their death
prevent?
Are kings not models, but on highness bent,
Their fall, forsooth, is imminent."
Thus, the noble come from the commoners as their
root, and the high rest upon the lowly as their foun-
dation. Therefore, princes and kings call themselves.
orphaned, lonely, and unworthy. Is this not because
they [representing the unity of the commoners] take
lowliness as their root?
The several parts of a carriage are not a carriage.
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LAO-TZE'S TAO-TEH-KING.
Those who have become a unity are neither anx-
ious to be praised with praise like a gem, nor dis-
dained with disdain like a stone.
40. AVOIDING ACTIVITY.
"Homeward is Reason's course,
Weakness is Reason's force."
Heaven and earth and the ten thousand things
come from existence, but existence comes from non-
existence.
41. SAMENESS IN DIFFERENCE.
When a superior scholar hears of Reason he en-
deavors to practise it. When an average scholar hears
of Reason he will sometimes keep it and sometimes
lose it. When an inferior scholar hears of Reason he
will greatly ridicule it. Were it not thus ridiculed, it
would as Reason be insufficient. Therefore the poet
says:
"The reason-enlightened seem dark and black,
The reason-advanced seem going back,
The reason-straight-levelled seem rugged and slack.
"The high in virtue resemble a vale,
The purely white in shame must quail,
The staunchest virtue seems to fail.
"The solidest virtue seems not alert,
The purest chastity seems pervert,
The greatest square will rightness desert.
CANON ON REASON AND VIRTUE.
119
"The largest vessel is not yet complete,
The loudest sound is not speech replete,
The greatest form has no shape concrete.'
Reason so long as it remains hidden is unname-
able. Yet Reason alone is good for imparting and
completing.
42. REASON'S MODIFICATIONS.
Reason begets unity; unity begets duality; duality
begets trinity; and trinity begets the ten thousand
things. The ten thousand things are sustained by
YIN [the negative principle]; they are encompassed
by YANG [the positive principle], and the immaterial
CH' [the breath of life] renders them harmonious.
That which the people find odious, to be orphaned,
lonely, and unworthy, kings and princes select as their
titles. Thus, on the one hand, loss implies gain, and
on the other hand, gain implies loss.
What others have taught I teach also. The strong
and aggressive do not die a natural death; but I shall
expound the doctrine's foundation.
est.
43. ITS UNIVERSAL APPLICATION.
The world's weakest overcomes the world's hard-
Non-existence enters into the impenetrable.
Thereby I comprehend of non-assertion the advan-
tage. Of silence the lesson, of non-assertion the ad-
vantage, there are few in the world who obtain them.
I 20
LAO-TZE'S TAO-TEH-KING.
44. SETTING UP PRECEPTS.
"Name or person, which is more near?
Person or fortune, which is more dear?
Gain or loss, which is more sear?
"Extreme dotage leadeth to squandering,
Hoarded wealth inviteth plundering.
"Who is content incurs no humiliation,
Who knows when to stop risks no vitiation.
Forever lasteth his duration.”
45. GREATEST VIRTUE.
"The greatest perfection seems imperfect,
But its work undecaying remaineth.
The greatest fulness is emptiness checked,
But its work 's not exhausted nor waneth."
"The straightest line resembleth a curve;
The greatest sage as apprentice will serve;
Most eloquent speakers will stammer and swerve.'
Motion conquers cold. Quietude conquers heat
Purity and clearness are the world's standard.
46. MODERATION OF DESIRE.
When the world possesses Reason, race horses are
reserved for hauling dung. When the world is with-
out Reason, war horses are bred in the common.
No greater sin than yielding to desire. No greater
misery than discontent. No greater calamity than
acquisitiveness.
CANON ON REASON AND VIRTUE.
I21
Therefore, he who knows contentment's content-
ment is always content.
47. VIEWING THE DISTANT.
"Without passing out of the gate
The world's course I prognosticate.
Without peeping through the window
The heavenly Reason I contemplate.
The further one goes,
The less one knows."
Therefore the holy man does not travel, and yet
he has knowledge.
yet he defines them.
completes.
He does not see the things, and
He does not labor, and yet he
48. FORGETTING KNOWLEDGE.
He who seeks learnedness will daily increase. He
who seeks Reason will daily diminish. He will dimin-
ish and continue to diminish until he arrives at non-
assertion. With non-assertion there is nothing that
he cannot achieve. When he takes the empire, it is
always because he uses no diplomacy. He who uses
diplomacy is not fit to take the empire.
49. TRUST IN VIRTUE.
The holy man possesses not a fixed heart. The
hundred families' hearts he makes his heart.
The good I meet with goodness; the bad I also
meet with goodness; for virtue is good [throughout].
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LAO-TZE'S TAO-TEH-KING.
The faithful I meet with faith; the faithless I also
meet with faith; for virtue is faithful [throughout].
The holy man dwells in the world anxious, very
anxious in his dealings with the world. He universal-
ises his heart, and the hundred families fix upon him
their ears and eyes. The holy man treats them all as
children.
50. THE ESTIMATION OF LIFE.
He who starts in life will end in death.
Three in ten are pursuers of life; three in ten are
pursuers of death; three in ten of the men that live
pass into the realm of death.
Now, what is the reason? It is because they live
life's intensity.
Indeed, I understand that one who takes good care
of his life, when travelling on land will not fall in with
the rhinoceros or the tiger. When coming among sol-
diers, he need not fear arms and weapons. The rhi-
noceros finds no place where to insert its horn. The
tiger finds no place where to lay his claws. Weapons
find no place where to thrust their blades. The reason
is that he does not belong to the realm of death.
51. NURSING VIRTUE.
Reason quickens all creatures. Virtue feeds them.
Reality shapes them. The forces complete them.
Therefore among the ten thousand things there is
none that does not esteem Reason and honor virtue.
Since the esteem of Reason and the honoring of
CANON ON REASON AND VIRTUE.
123
neous.
virtue is by no one commanded, it is forever sponta-
Therefore it is said that Reason quickens all
creatures, while virtue feeds them, raises them, nur-
tures them, completes them, matures them, rears
them, and protects them.
To quicken but not to own, to make but not to
claim, to raise but not to rule, this is called profound
virtue.
52. RETURNING TO THE ORIGIN.
When the world takes its beginning, Reason be-
comes the world's mother.
When he who knows his mother, knows in turn
that he is her child, and when he who is quickened.
as a child, in turn keeps to his mother, to the end of
life, he is not in danger. When he closes his mouth,
and shuts his sense-gates, in the end of life, he will
encounter no trouble; but when he opens his mouth
and meddles with affairs, in the end of life he cannot
be saved.
Who beholds his smallness is called enlightened.
Who preserves his tenderness is called strong. Who
uses Reason's light and returns home to its enlighten-
ment does not surrender his person to perdition. This
is called practising the eternal.
53. GAINING INSIGHT.
If I have ever so little knowledge, I shall walk
in the great Reason. It is but assertion that I must
fear.
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LAO-TZE'S TAO-TEH-KING.
The great Reason is very plain, but people are
fond of by-paths.
When the palace is very splendid, the fields are
very weedy and granaries very empty.
To wear ornaments and gay clothes, to carry sharp
swords, to be excessive in drinking and eating, to
have a redundance of costly articles, this is the pride
of robbers. Surely, this is un-Reason!
54. THE CULTIVATION OF INTUITION.
"What is well planted is not uprooted;
What's well preserved cannot be looted!”
By sons and grandsons the sacrificial celebrations
shall not cease.
Who cultivates Reason in his person, his virtue is
genuine. Who cultivates it in his house, his virtue ist
overflowing. Who cultivates it in his township, his
virtue is lasting. Who cultivates it in his country,
his virtue is abundant. Who cultivates it in the world,
his virtue is universal.
Therefore, by one's person one tests persons. By
one's house one tests houses. By one's township one
tests townships. By one's country one tests coun-
tries. By one's world one tests worlds.
How do I know that the world is such? Through
Reason.
55. THE SIGNET OF THE MYSTERIOUS.
He who possesses virtue in all its solidity is like
unto a little child. Venomous reptiles do not sting
CANON ON REASON AND VIRTUE.
125
him, fierce beasts do not seize him. Birds of prey do
not strike him. His bones are weak, his sinews ten-
der, but his grasp is firm. He does not yet know the
relation between male and female, but his virility is
strong. Thus his metal grows to perfection. A whole
day he might cry and sob without growing hoarse.
This shows the perfection of his harmony.
To know the harmonious is called the eternal. To
know the eternal is called enlightenment.
To increase life is called a blessing, and heart-
directed vitality is called strength, but things vigor-
ous are about to grow old and I call this un-Reason.
Un-Reason soon ceases!
56. THE VIRTUE OF THE MYSTERIOUS.
One who knows does not talk. One who talks
does not know. Therefore the sage keeps his mouth
shut and his sense-gates closed.
"He will blunt his own sharpness,
His own tangles adjust;
He will dim his own radiance,
And be one with his dust."
This is called profound identification.
Thus he is inaccessible to love and also inacces-
sible to enmity. He is inaccessible to profit and in-
accessible to loss. He is also inaccessible to favor
and inaccessible to disgrace. Thus he becomes world-
honored.
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LAO-TZE'S TAO-TEH-KING.
57. SIMPLICITY IN HABITS.
With rectitude one governs the state; with crafti-
ness one leads the army; with non-diplomacy one
takes the empire. How do I know that it is so?
Through Reason.
The more restrictions and prohibitions are in the
empire, the poorer grow the people. The more weap-
ons the people have, the more troubled is the state.
The more there is cunning and skill, the more start-
ling events will happen. The more mandates and
laws are enacted, the more there will be thieves and
robbers.
Therefore the holy man says: I practise non-asser-
tion, and the people of themselves reform. I love
quietude, and the people of themselves become right-
eous. I use no diplomacy, and the people of them-
selves become rich. I have no desire, and the people
of themselves remain simple.
58. ADAPTATION TO CHANGE.
Whose government is unostentatious, quite unos-
tentatious, his people will be prosperous, quite pros-
perous. Whose government is prying, quite prying,
his people will be needy, quite needy.
Misery, alas! rests upon happiness.
Happiness,
alas! underlies misery. But who foresees the catas-
trophe? It will not be prevented!
What is ordinary becomes again extraordinary.
CANON ON REASON AND VIRTUE.
127
What is good becomes again unpropitions.
This be-
wilders people, which happens constantly since times
immemorial.
Therefore the holy man is square but not sharp,
strict but not obnoxious, upright but not restraining,
bright but not dazzling.
59. HOLD FAST TO REASON.
In governing the people and in attending to heaven
there is nothing like moderation.
As to moderation,
If it is an
If
it is said that it must be an early habit.
early habit, it will be richly accumulated virtue.
one has richly accumulated virtue, then there is noth-
ing that cannot be overcome. If there is nothing that
cannot be overcome, then no one knows his limits. If
no one knows his limits, one can possess the country.
If one possesses the mother of the country [viz., mod-
eration], one can thereby last long. This is called
having deep roots and a firm stem. To long life and
lasting comprehension this is the Way.
60. HOW TO MAINTAIN ONE'S PLACE.
Govern a great country as you would fry small
fish: [neither gut nor scale them].
If with Reason the empire is managed, its ghosts
will not spook. Not only will its ghosts not spook,
but its gods will not harm the people. Not only will
its gods not harm the people, but its holy men will
also not harm the people. Since neither will do harm,
therefore their virtues will be combined.
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LAO TZE'S TAO-TEH-KING.
61. THE VIRTUE OF HUMILITY.
A great state, one that lowly flows, becomes the
empire's union, and the empire's wife. The wife al-
ways through quietude conquers her husband, and by
quietude renders herself lowly. Thus a great state
through lowliness toward small states will conquer
the small states, and small states through lowliness
toward great states will conquer great states.
Therefore some render themselves lowly for the
purpose of conquering; others are lowly and therefore
conquer.
A great state desires no more than to unite and
feed the people; a small state desires no more than
to devote itself to the service of the people; but that
both may obtain their wishes, the greater one must
stoop.
62. PRACTISE REASON.
It is Reason that is the ten thousand things' asy-
lum, the good man's wealth, the bad man's stay.
With beautiful words one can sell. With honest
conduct one can do still more with the people.
If a man be bad, why should he be thrown away?
Therefore, an emperor was elected and three ministers
appointed; but better than holding before one's face
the jade table [of the ministry] and riding with four
horses, is sitting still and propounding the eternal
Reason.
Why do the ancients prize this Reason? Is it not,
CANON ON REASON AND VIRTUE.
129
say, because when sought it is obtained and the sin-
ner thereby can be saved? Therefore it is world-
honored.
63. CONSIDER BEGINNINGS.
Assert non-assertion. Practise non-practice. Taste
Make great the small. Make much the
non-taste.
little.
Requite hatred with goodness.
Contemplate a difficulty when it is easy. Manage
a great thing when it is small.
The world's most difficult undertakings necessarily
originate while easy, and the world's greatest under-
takings necessarily originate while small.
Therefore the holy man to the end does not ven-
ture to play the great, and thus he can accomplish his
greatness. As one who lightly promises rarely keeps
his word, so he to whom many things are easy will
necessarily encounter many difficulties. Therefore, the
holy man regards everything as difficult, and thus to
the end encounters no difficulties.
64. MIND THE INSIGNIFICANT.
What is still at rest is easily kept quiet. What
has not as yet appeared is easily prevented. What is
still feeble is easily broken. What is still scant is
easily dispersed.
Treat things before they exist. Regulate things
before disorder begins. The stout tree has originated
from a tiny rootlet. A tower of nine stories is raised
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LAO-TZE'S TAO-TEH-KING.
by heaping up [bricks of] clay. A thousand miles'
journey begins with a foot.
He that makes mars.
He that grasps loses.
The holy man does not make; therefore he mars
not. He does not grasp; therefore he loses not. The
people when undertaking an enterprise are always.
near completion, and yet they fail. Remain careful
to the end as in the beginning and you will not fail in
your enterprise.
Therefore the holy man desires to be desireless,
and does not prize articles difficult to obtain. He
learns, not to be learned, and seeks a home where
multitudes of the people pass by. He assists the ten
thousand things in their natural development, but he
does not venture to interfere.
65. THE VIRTUE OF SIMPLICITY.
The ancients who were well versed in Reason did
not thereby enlighten the people; they intended
thereby to make them simple-hearted.
If people are difficult to govern, it is because they
are too smart. To govern the country with smartness
is the country's curse. To govern the country without
smartness is the country's blessing. He who knows
these two things is also a model [like the ancients].
Always to know the model is called profound virtue
Profound virtue, verily, is deep. Verily, it is far-
reaching. Verily, it is to everything reverse. But then
it will procure great recognition.
CANON ON REASON AND VIRTUE.
131
66. PUTTING ONESELF BEHIND.
That rivers and oceans can of the hundred valleys
be kings is due to their excelling in lowliness. Thus
they can of the hundred valleys be the kings.
Therefore the holy man, when anxious to be above
the people, must in his words keep underneath them.
When anxious to lead the people, he must with his
person keep behind them.
Therefore the holy man dwells above, but the peo-
ple are not burdened. He is ahead, but the people
suffer no harm. Therefore the world rejoices in ex-
alting him without tiring. Because he strives not, no
one in the world will strive with him.
67. THE THREE TREASURES.
All in the world call me great; but I resemble the
unlikely. Now a man is great only because he resem-
bles the unlikely. Did he resemble the likely, how
lasting, indeed, would his mediocrity be!
I have three treasures which I preserve and treas-
ure. The first is called compassion. The second is
called economy. The third is called not daring to
come in the world to the front. The compassionate
can be brave; the economical can be generous; those
who dare not come to the front in the world can be-
come perfect as chief vessels.
Now, if people discard compassion and are brave;
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LAO-TZE'S TAO-TEH-KING.
if they discard economy and are generous; if they dis-
card modesty and are ambitious, they will surely die
Now, the compassionate will in the attack be vic-
torious, and in the defence firm. Heaven when about
to save one will with compassion protect him.
68. COMPLYING WITH HEAVEN.
He who ex-
He who excels as a warrior is not warlike. He
who excels as a fighter is not wrathful.
cels in conquering the enemy does not strive. He who
excels in employing men is lowly.
This is
This is called the virtue of not-striving.
called utilising men's ability. This is called comply-
ing with heaven-since olden times the highest.
69. THE FUNCTION OF THE MYSTERIOUS.
A military expert used to say: "I dare not act as
host [who takes the initiative] but act as guest [with
reserve]. I dare not advance an inch, but I withdraw
a foot."
This is called marching without marching, threat-
ening without arms, charging without hostility, seiz-
ing without weapons.
No greater misfortune than making light of the
enemy! When we make light of the enemy, it is
almost as though we had lost our treasure-[compas-
sion].
Thus, if matched armies encounter one another,
the one who does so in sorrow is sure to conquer.
CANON ON REASON AND VIRTUE.
133
70. DIFFICULT TO UNDERSTAND.
My words are very easy to understand and very
easy to practise, but in the world no one can under-
stand, no one can practise them.
Words have an ancestor; Deeds have a master
[viz., Reason]. Since he is not understood, therefore
I am not understood. Those who understand me are
few, and thus I am distinguished.
Therefore the holy man wears wool, and hides in
his bosom his jewels.
71. THE DISEASE OF KNOWLEDGE.
To know the unknowable that is elevating. Not
to know the knowable that is sickness.
Only by becoming sick of sickness we can be with-
out sickness.
The holy man is not sick.
Because he is sick of
sickness, therefore he is not sick.
72. HOLDING ONESELF DEAR.
If the people do not fear the dreadful, the great
dreadful will come, surely.
Let them not deem their lives narrow.
Let them
not deem their lot wearisome. When it is not deemed
wearisome, then it will not be wearisome.
Therefore, the holy man knows himself but does
not display himself. He holds himself dear but does
not honor himself. Thus he discards the latter and
chooses the former.
134
LAO-TZE'S TAO-TEH-KING.
73. DARING TO ACT.
Courage, if carried to daring, leads to death; cour-
age, if not carried to daring, leads to life. Either of
these two things is sometimes beneficial, sometimes.
harmful.
Why 't is by heaven rejected,
Who has the reason detected?"
Therefore the holy man also regards it as difficult.
The Heavenly Reason strives not, but it is sure to
conquer. It speaks not, but it is sure to respond. It
summons not, but it comes of itself.
It works pa-
tiently but is sure in its designs.
Heaven's net is vast, so vast. It is wide-meshed,
but it loses nothing.
74. OVERCOME DELUSION.
If the people do not fear death, how can they be
frightened by death?
If we make people fear death, and supposing some
would [still] venture to rebel, if we seize them for
capital punishment, who will dare?
There is always an executioner who kills. Now to
take the place of the executioner who kills is taking
the place of the great carpenter who hews.
If a man
takes the place of the great carpenter who hews, he
will rarely, indeed, fail to injure his hand.
CANON ON REASON AND VIRTUE.
135
75. HARMED THROUGH GREED.
The people hunger because their superiors con-
sume too many taxes; therefore they hunger. The
people are difficult to govern because their superiors
are too meddlesome; therefore it is difficult to govern.
The people make light of death on account of the in-
tensity of their clinging to life; therefore they make
light of death.
He who is not bent on life is worthier than he who
esteems life.
76. BEWARE OF STRENGTH.
Man during life is tender and delicate. When he
dies he is stiff and stark.
The ten thousand things, the grass as well as the
trees, are while they live tender and supple. When
they die they are rigid and dry. Thus the hard and
the strong are the companions of death. The tender
and the delicate are the companions of life.
Therefore, he who in arms is strong will not con-
quer.
When a tree has grown strong it is doomed.
The strong and the great stay below.
and the delicate stay above.
77. HEAVEN'S REASON.
The tender
Is not Heaven's Reason truly like stretching a
bow? The high it brings down, the lowly it lifts up.
Those who have abundance it depleteth; those who
are deficient it augmenteth.
136
LAO-TZE'S TAO-TEH-KING.
Such is Heaven's Reason. It depleteth those who
have abundance but completeth the deficient.
Man's Reason is not so. He depletes the deficient
in order to serve those who have abundance. Where is
he who would have abundance for serving the world?
It is the man of Reason.
Therefore the holy man acts but claims not; merit
he accomplishes but he does not linger upon it, and
does he ever show any anxiety to display his excel-
lence?
78. TRUST IN FAITH.
In the world nothing is tenderer and more delicate
than water. In attacking the hard and the strong
nothing will surpass it. There is nothing that herein
takes its place. The weak conquer the strong, the
tender conquer the rigid. In the world there is no one
who does not know it, but no one will practise it.
Therefore the holy man says:
"Him who the country's sin makes his,
We hail as priest at the great sacrifice.
Him who the curse bears of the country's failing
As king of the empire we are hailing."
True words seem paradoxical.
79. KEEP YOUR OBLIGATIONS.
When a great hatred is reconciled, naturally some
hatred will remain. How can this be made good?
CANON ON REASON AND VIRTUE.
137
Therefore the sage keeps the obligations of his
contract and exacts not from others. Those who have
virtue attend to their obligations; those who have no
virtue attend to their claims.
Heaven's Reason shows no preference but always
assists the good man.
80. REMAINING IN ISOLATION.
In a small country with few people let there be
aldermen and mayors who are possessed of power
over men but would not use it. Induce people to
grieve at death but do not cause them to move to a
distance. Although they had ships and carriages,
they should find no occasion to ride in them. Although
they had armours and weapons, they should find no
occasion to don them.
Induce people to return to [the old custom of]
knotted cords and to use them [in the place of writ-
ing], to delight in their food, to be proud of their
clothes, to be content with their homes, and to rejoice
in their customs: then in a neighboring state within
sight, the voices of the cocks and dogs would be
within hearing, yet the people might grow old and
die before they visited one another.
81. PROPOUNDING THE ESSENTIAL.
True words are not pleasant; pleasant words are
not true. The good are not contentious; the conten-
138
LAO-TZE'S TAO-TEH-KING.
tious are not good. The wise are not learned; the
learned are not wise.
The holy man hoards not. The more he does for
others, the more he owns himself. The more he gives
to others, the more he acquires himself.
Heaven's Reason is to benefit but not to injure;
the holy man's Reason is to act but not to strive.
1

UBLICATIONS ON CHINESE
PUB
THOUGHT AND LIFE, AND
ORIENTAL TOPICS IN GENERAL

火​水
​土
​木​金
​
CHICAGO: THE OPEN COURT PUBLISHING CO.
1903
LONDON: KEGAN PAUL, TRENCH, TRÜBNER & CO., LIMITED
Lao-Tze's Tao Teh King
Chinese-English.
With Introduction, Transliteration,
and Notes.
By DR. PAUL CARUS.
With a photogravure Frontispiece of the traditional picture of
Lao-Tze, specially drawn for the work by Mishima Shoso, an emi-
nent Japanese artist. Appropriately bound in yellow and blue,
with gilt top. 345 pages. Newly bound set with 29 additional
pages of Emendations and Comments. Price, $3.00 (15s.)
Contains: (1) A philosophical, biographical, and historical in-
troduction discussing Lao-Tze's system of metaphysics, its evolu-
tion, its relation to the philosophy of the world, Lao-Tze's life, and
the literary history of his work; (2) Lao-Tze's Tao Teh King in
the original Chinese; (3) an English translation; (4) the trans-
literation of the text, where every Chinese word with its English
equivalent is given, with references in each case to a Chinese dic-
tionary; (5) Notes and Comments; (6) Index.
He
THE EXTRAORDINARY SIGNIFICANCE OF LAO-TZE.
The translator says, in the Introduction to his
Lao-Tze's Tao Teh King, that "No one who is inter-
ested in religion can afford to leave it unread."
undertook the labor of editing and translating this
wonderful little book for the purpose of helping the
English-speaking public "to appreciate the philo-
sophical genius and the profound religious spirit of
one of the greatest men that ever trod the earth."
Lao-Tze's Tao Teh King contains so many surpris-
ing analogies with Christian thought and sentiment
in it that we should deem it written under Christian
influence were its authenticity and pre-Christian ori-
iv
Publications on Oriental Topics.
gin not established beyond the shadow of a doubt.
Not only does the term Tao (word, reason) correspond
quite closely to the Greek term Logos, but Lao-Tze
also preaches the ethics of requiting hatred with good-
ness. He insists on the necessity of becoming like unto
a little child, of returning to primitive simplicity and
purity, of non-assertion and non-resistance, and prom-
ises that the deficient will be made whole, the crooked
will be straightened, the empty will be filled, the worn
will be renewed, those who have too little will receive,
while those who have too much will be disconcerted.
The Tao Teh King is small in size and aphoristic in
form, but it is filled to the brim with deep wisdom
and sound morality.
Dr. Carus's text edition has additional advantages;
it is so arranged that every reader has it in his power
to verify the translation, and if he so desires, to study
the Chinese language practically in connection with
this celebrated classic. Every Chinese word and its
English equivalent is given in the transliteration,
which thus forms a complete explanation of the Chi-
nese text, and for every word references are given to
the exact page of Williams's Dictionary, which is the
most accessible, and, in some cases where Williams
is insufficient, to the K'anghi, which is the most au-
thoritative. There are also notes on pronunciation.
and methods of transcription, made by the Rev. Geo.
T. Candlin of Tientsin and Dr. Robert Lilley of Mt.
Vernon, N. Y. The roots and whole philological his-
tory of the words can thus be traced by any reader.
OF
OPINIONS of chinese schOLARS.
THE REV. C. SPURGEON MEDHURST, a missionary
well known as a Chinese scholar of high repute, says
Publications on Oriental Topics.
V
in an article on the Tao Teh King, published in The
Chinese Recorder of November 18, 1899:
"For the student missionary perhaps the most
useful work is Dr. Paul Carus's edition of the Tao
Teh King, published last year (1898) by The Open
Court Publishing Co., Chicago. Tastefully gotten up,
it contains, in addition to the full text, a translitera-
tion of the whole, with full grammatical and explana-
tory notes. The scholarly introductions, with the
other special features I have mentioned, and a com-
plete index, make this edition of Lao's work the best
that has yet seen the light. The translation is spirited
and in many places reproduces better than any other
the rhythm of the original.
"The average Chinese missionary ought to be more
familiar than he is with the thoughts of Lao-Tze. He
may supply a lesser number of quotable phrases than
the Four Books and the Five Classics, but he is the
least racial and most universal writer China has ever
produced. A study of him, even in English, will mate-
rially add to any man's equipment, though no trans-
lation can convey a true conception of the original."
REV. ARTHUR H. SMITH, American Board of Mis-
sions, Tientsin, China, writes to Dr. Carus:
"I send you by this mail a few slips of a review
of your Lao-Tze. They were published in the N. C.
Daily News, the leading journal in China. I also
wrote a brief notice for the Biblical World whence the
copy came indirectly. Allow me to congratulate you
on your capacity for seeing into mill-stones."
One of the enclosed review-slips contains the fol-
lowing passage:
"It goes without saying that the task of obtaining
vi
Publications on Oriental Topics.
sufficient acquaintance with the Chinese language to
translate, under the conditions named, a book like
that of Lao-Tze is a gigantic one. Dr. Carus's suc-
cess is little short of marvellous. He frequently cites
the versions of others, none of which happens to be
at hand for comparison, but in the extracts given it
seems clear that Dr. Carus has succeeded better than
Dr. Legge or Dr. Chalmers in the passages where we
are able to compare them,—a very remarkable fact,
indeed."—North China Daily News.
TAN TEK SOON, a native Chinese scholar of the
Straits Settlement, Singapore, writes:
"I have read the introductory portion with great.
interest, and must heartily congratulate you upon the
accuracy and lucidity of your rendering of a rather
obscure work, even to Chinese scholars. In my opin-
ion it is a marvel of literary assiduity and application
on a par with Stanislas Julien's Life of Hiuen Tsang,
and I am sure it will be as greatly appreciated by
scholars."
PROF. S. WATASE, a native Japanese scientist,
formerly of the University of Chicago, writes:
"I thank you heartily for your kindness in sending
me a copy of your fine translation and critical exposi-
tion of Lao-Tze's Tao Teh King. It was years ago
that I read it. Your publication of the Chinese text
will be highly appreciated by all who want to make
a study of the philosopher. As I read the text and
then the translation, I am astonished how well you
kept the original terseness and severe brevity in Eng-
lish. It gives me a certain fascination to read the
old philosopher through two such divergent media ast
Chinese and English."
Publications on Oriental Topics.
vii
The Late Monsignore C. DE HARLEZ, one of the
most prominent Sinologues of these latter days and
himself a translator of Lao-Tze's Tao Teh King, writes
as follows in a book review concerning Dr. Carus's
translation:
"Nous donnons volontiers nos éloges, en général,
aux connaissances du Dr. Carus et à la manière dont
il a exécuté son œuvre.
In the same article, M. de Harlez explains that
Tao should be as little translated by "path," or
word," or "reason," as the verbum of the Gospel
should be translated by "word." In justifying his
own interpretation of Lao Tze's terms, he claims that
Tao means "le principe producteur et régulateur,'
while the negative wuh should not be translated by
"non-existence," or "the void," but by "the imma-
terial, the imperceptible."
A REVIEWER IN THE NORTH CHINA HERALD says:
"There are a good many of us who have worried
along in China for a term of years and yet have not
come to a realising sense of the wisdom contained in
the Tao Teh King.... The text of the classic contains
only 5320 characters, but its terseness is so extreme
that it is in many places susceptible of widely-differ-
ent interpretation. Unlike some other translators,
Dr. Carus has endeavored to preserve in his English
rendering something like the rhyme and rhythm of
the original.... Dr. Carus's book is a truly remarkable
achievement.”
PROF. ISAAC T. HEADLAND, of the Peking Univer-
sity, writes:
"I congratulate you most heartily on your interest
*
viii
Publications on Oriental Topics.
in and your efforts to open up such a wise old phi-
losopher to the American reading public."
DR. FRIEDRICH HIRTH, Professor of Chinese Lan-
guage and Literature at Columbia University, New
York City, expresses his views in a letter to the author
as follows:
"I have not found the necessary leisure to ex-
amine your Tao Teh King in detail, but from what I
have seen so far, your publication embodies the re-
sults arrived at by previous investigators and transla-
tors and adds improvements in many respects.
I am
glad to observe you published the Chinese text and
the analysis of it in connection with your English
translation, thus giving the critical reader every possi-
bility to check your work. This more than anything
else will encourage students to take up this line of
research, which claims the highest efforts from the
philologist's point of view as well as the philoso-
pher's. Your idea of popularising works of Chinese
thought will greatly contribute towards the interest
taken in Chinese literature, and the method you have
adopted in your representation of the Tao Teh King
will serve as an excellent model for similar works of
the kind."
MISCELLANEOUS PRESS NOTICES.
"It is a convenient volume through which to make
such acquaintance with the Chinese language and
Chinese thought as an American scholar must con-
sider desirable in view of the present increased inter-
course with the Oriental world."—Reformed Church
Review.
'All that one could do to make the immortal
Publications on Oriental Topics.
ix
'canon on reason and virtue' alluring to American
readers has certainly been done by the author. The
translation is faithful, preserving especially the char-
acteristic terseness and ruggedness of style of the
original, the type work is superb, the comments judi-
cious."-- The Cumberland Presbyterian.
'Dr. Carus's work as editor, translator, annotator
is most excellent in every feature. "— Western Christian
Advocate, Cincinnati, O.
"An indispensable book, and no one who is inter-
ested in religion can afford to leave it unread."—New
York Herald.
"The book is well gotten up, with striking exterior;
while of great importance to the serious student, it is
usable and interesting to any one who cares at all for
the thought and religions of the Orient."— Professor
Frederick Starr, in The New Unity, Chicago.
"Extraordinarily interesting.
-The Outlook, N. Y.
Of great moment."
"Much labor has been put into this book. It will
be a great addition to the knowledge which English.
readers have of one of the greatest of religious books
and religious leaders."- The Church Union, N. Y.
"Nothing like this book exists in Chinese litera-
ture; so lofty, so vital, so restful.... We have com-
pared this translation with three others-two English,
one German-and have no hesitation in saying it is
the most satisfactory and serviceable as well as least
expensive now accessible to the public. The bright
cover of yellow and blue is very appropriate and sug-
gestive of the Celestial Kingdom."-The Hartford
Post.
X
Publications on Oriental Topics.
"In der vorliegenden Arbeit giebt Dr. Paul Carus.
eine neue, sich an das Original treu anschliessende
und doch recht lesbare Uebertragung in's Englische,
ein schätzbarer Beitrag zur vergleichenden Religions-
kunde."-Blätter für literarische Unterhaltung, Leip-
zig, Brockhaus (No. 34, Feuilleton).
"Kann den Religionsforschern empfohlen wer-
den.”—PROF. C. P. TIELE, of Leyden, in Theologischer
Jahresbericht, XVIII., p. 447.
"Readers will find much to arouse their thought
and admiration in its pages."—Jewish Comment, Balti-
more, Md.
"Dr. Carus took a considerable onus on himself
when he threw aside all previous renderings of the
great thinker Lao-Tze, and embarked on the task that
was recently placed before the public. He has trod-
den boldly over the labors of Legge and Chalmers,
not to mention other and lesser lights who have es-
sayed to enter the lists. If his conception is bold,
however, his reward seems to have been gained. We
have, as a result, what is an excellent translation,
open possibly to criticism-but then Sinologues never
will lie down together-but withal satisfying.”—Lon-
don and China Telegraph, July, 1899.
There are in addition a number of Japanese peri-
odicals which give careful and detailed reviews of Dr.
Carus's translation of the Tao Teh King. We mention
among them the Tetsugaku Zasshi (Journal of Philoso-
phy), Tokyo; the Mujinto (Eternal Light), Kyoto;
the Bukkyo (i. e., Buddhism), Tokyo, and the Shi do
Kwai Kwai Shi (Reports of the Association of Seekers
after Truth), Omi.
LAO-TZE'S TAO-TEH-KING.
SAMPLE PAGE OF THE TRANSLITERATION
sz' 834, Consider
shi 761, the beginning.
I.
#ch'i 342, it
¿' 281, is easy.
易​で
​大
​ta' 839, a great thing
wéi 1047, Manage
A
wéi 1047, Do
A
無
​HE wu 1059, the not-
wéi 1047, doing.
shi' 764, (ssù) Practice
無 ​wu 1059, the not-
i
shi' 764, (ssu) practising
wéi' 1053, Taste
yü 1118, while
#ch'i 342, it
細
​si' 790, (hsi) is small.
t'ien 897,
Thia' 183, (hsia)
nan 614, difficult
#shi
The
world's
shi' 764, (ssu) affairs
pi' 692, surely
味 ​206
難​?
無
​wu 1059, the not-
味 ​zwéi
必
​1 tso
tso' 1005, arise
†yü
易​之​'28I,
wéi' 1053, tasting.
ta' 839, Make great
★、'siao 795, (hsiao) the small
to 909, render many
'shao 746, [and] the few.
II.
pao' 665, Respond
yü 1118, from
'281, easiness.
★ l'ien 897,
Thia' 183, (hsia)
#pao
大
​2
yuen' 1138, to hatred
事
​以​'之​278,
' 278, with
fita teh 871, (tê) virtue.
III.
t'u 918, Contemplate
難 ​nan 614, a difficulty
ta' 839, great
The
world's
shi' 764, (ssù) affairs
pi' 692, surely
Etso' 1005, originate
yü 1118 from
si' 790, (hsi) smallness.
于 ​yü 1118, while
(Chapter 63.)
3
Chinese Philosophy
Being an Exposition of the Main Characteristic Features
of Chinese Thought.
By DR. PAUL CARUS.
Illustrated with numerous diagrams, tables, and other sym-
bols. This essay, which appeared first in The Monist, Vol. VI.,
No. 2, is an exposition of the main characteristic features of Chi-
nese thought it is a sketch, not an exhaustive treatise, and still
less a history of Chinese philosophy. It purports to serve as an
introduction to the intricacies of typically Chinese notions, ex-
plaining their symbols and revealing their mysteries in terse and
intelligible language. The brevity is intentional, for the essay is
meant to give a bird's-eye view of the Chinese world-conception.
While appreciating the remarkable genius exhibited by the
founders of the Chinese civilisation, the author points out the
foibles of the Chinese and traces them to their source. It is note-
worthy that in spite of its candid and unreserved criticism, the
essay was well received by the Chinese authorities and was granted
the rare honor of being recommended by the Tsungli Yamen of
Peking, the Imperial Foreign Office.
In reply to a copy of this article forwarded through the Amer-
ican representative to H. M. the Emperor of China, the Tsungli
Yamen, returned the following informal communication:
THE TSUNGLI YAMEN TO THE HON. MR. DENBY.
Informal.
YOUR EXCELLENCY :
PEKIN, May 6th, 1897.
We have had the honor to receive Your Excel-
lency's note, wherein you state that by particular re-
quest you send the Yamen a copy of The Monist-an
American Magazine. Your Excellency further states
Publications on Oriental Topics.
xiii
that it contains an article on "Chinese Philosophy"
and the author asks that it be delivered to H. M. the
Emperor.
In reply we beg to state, that the article in ques-
tion has been translated into Chinese by order of the
Yamen and has been duly perused by the members
thereof.
The article shows that the writer is a scholar well
versed in Chinese literature, and has brought together
matters which indicate that he fully understood the
subject he has treated.
The book will be placed on file in the archives of
the Yamen.
OPINION OF A CHINESE SCHOLAR.
A Chinese scholar writes with reference to the
communication of the Chinese government as follows:
"When the Tsungli Yamen voluntarily certifies
that a Western scholar fully understands Chinese phi-
losophy, and the Book of Changes as an incidental sec-
tion of the same, it would be well for those who hap-
pen to be interested in either of these topics to inquire.
what he has to say. . . . Suffice it to say that the
author made a profound, if not an absolutely incom-
prehensible, topic to a certain extent luminous, and to
an even great degree interesting."
PRESS NOTICES.
"The author gives in his introduction terse and
discriminating characterisations of the 'rare mixture
of deep thought and idle speculations' which make
up the Chinese philosophy, and in his conclusion ex-
presses equally just opinions of China's present un-
xiv
Publications on Oriental Topics.
happy helplessness."-J. M. Foster, Swatow, China,
in The American Journal of Theology.
1
"Valuable and of unquestioned reliability. The
delineation of the philosophy that underlies the Chi-
nese civilisation is so ably done in these pages that
the reader cannot fail to appreciate the causes which
produce Chinese conservatism."-Toledo Blade.
"Will enable Western readers to appreciate more
clearly the causes which produce Chinese conserva-
tism, thus explaining many apparent irreconcilable
phases of Chinese character and thought. . . . All stu-
dents of Oriental religion and philosophy will find
this study of Dr. Carus a suggestive and valuable.
contribution to the literature of their subject.”—Hart-
ford Post, Hartford, Ct.
THE OPEN COURT PUBLISHING COMPANY
324 Dearborn St., Chicago
KEGAN PAUL, TRENCH, TRÜBNER & CO., LIMITED
London, England
Commendations and Criticisms
of the
GOSPEL OF BUDDHA
With Table of References and Parallels, Glossary,
and Complete Index. Cloth, Gilt Top. Price, $1.00.
Some readers of The Gospel of Buddha have asked:
"Is this book genuine Buddhism, or has it been col-
ored by the author's philosophical notions?" There is
no better answer to this question than the publication
of a few responses that came from
REPRESENTATIVE BUDDHISTS,
to whom the book was submitted for approval.
His Majesty, the King of Siam, sent the following
communication through his private secretary:
"DEAR SIR: I am commanded by His Most Gracious Majesty,
the King of Siam, to acknowledge, with many thanks, the receipt
of your kind letter and the book, The Gospel of Buddha, which he
esteems very much; and he expresses his sincerest thanks for the
very hard and difficult task of compilation you have considerately
undertaken in the interest of our religion.
"I avail myself of this favorable opportunity to wish the book
every success.
His Royal Highness, Prince Chandradat Chudha-
dharn, official delegate of Siamese Buddhism to the
Chicago Parliament writes:
"As regards the contents of the book, and as far as I could see,
it is one of the best Buddhist Scriptures ever published. Those
i
who wish to know the life of Buddha and the spirit of his Dharma
may be recommended to read this work which is so ably edited
that it comprises almost all knowledge of Buddhism itself."
The Rt. Rev. C. A. Seelakkhandha, a Buddhist
igh priest of Dodanduwa, Ceylon, writes as follows:
"The Gospel of Buddha will find a place among the foremost
of the English works on Buddhism. My warmest thanks I offer
you for giving the public so valuable a book on Buddhism as this."
Mr. A. E. Buultjens, B. A. (Cantab.), the erudite
Principal of Ananda College, Colombo, and General
Manager of Buddhist Schools, writes:
"I have read the book and like it immensely. I shall use it
in our English schools.”1
D. B. Jayatilaka, B. A., Head Master, Buddhist
High School, Kandy, Ceylon, writes:
"The book is undoubtedly the best popular work on Buddhism
in the English language. Dr. Carus presents an accurate account
of Buddhism in his work."
The book has been introduced as a reader in private
Buddhist schools of Ceylon. Mrs. Marie M. Higgins,
Principal of the Musæus School and Orphanage for
Buddhist Girls, Cinnamon Gardens, Colombo, Ceylon,
writes as follows:
"It is the best work I have read on Buddhism. This opinion
is endorsed by all who read it here. I propose to make it a text-
book of study for my girls."
The General Manager of Buddhist schools pro-
posed to introduce the book in the government Bud-
dhist schools of Ceylon, but he was overruled by the
government Public Instruction Department. Mr. H.
1This statement was published in The Buddhist of Colombo (October 18
1895).
ii
S. Perera, a representative Buddhist of Ceylon, writes.
to The Open Court Publishing Co.:
""
'Please let Mr. Carus know that the Government Public In-
struction Department is not likely to allow The Gospel of Buddha
to be used in the Buddhist schools in Ceylon, and a hot discussion
is now going on between the Director and General Manager of Bud-
dhist schools. Should the Director's decision be against the intro-
duction of this highly useful work, our boys will miss a grand op-
portunity of studying Buddhist tenets in the English garb."
The Buddhist, the Organ of the Southern Church
of Buddhism, writes in a review of The Gospel of Bud-
dha:
"The eminent feature of the work is its grasp of the difficult
subject and the clear enunciation of the doctrine of the most puz-
zling problem of átman as taught in Buddhism. So far as we have
examined the question of átman ourselves from the works of the
Southern canon, the view taken by Dr. Paul Carus is accurate, and
we venture to think that it is not opposed to the doctrine of North-
ern Buddhism."
The Rt. Rev. Shaku Soyen, of the Zen sect, Kama-
kura, Japan, writes :
"A [Japanese] translation of The Gospel of Buddha is just fin-
ished. The sacred books of Buddhism are so numerous that its
beginners are at a loss how to begin their study, and it has been
our endeavor to sketch out Buddha's doctrines plainly and concisely.
Your book just fills the place."
A translation of The Gospel of Buddha into Chinese
is in preparation.
H. Dharmapala, Secretary of the Maha-Bodhi So-
ciety and Editor of the Maha-Bodhi Journal writes:
"You have grasped the spirit of Buddha's teachings, and I am
indeed glad that I hear nothing but praise on all sides regarding
your book."
iii
LETTERS FROM PROMINENT WESTERN SCHOLARS.
"The ethical and philosophical essence of the writings that
have descended from the great Teacher you present most delight-
fully. The book is elevating and fascinating at the same time.
The reader will taste some of the effects of the writings of Thomas
à Kempis, without being called upon to explore the extreme regions
of mysticism to which that author leads."-Maurice Bloomfield,
Johns Hopkins University, Baltimore.
"I beg to express to you my very sincere thanks for your cour-
tesy in sending me a copy of your Gospel of Buddha. I am much
interested in the endeavor to make Buddhism more accessible in
the shape of a collection of extracts from the Buddhist books them-
selves. It is altogether more desirable a plan than writing about
and about the matter. I very much hope that your valuable collec-
tion will prove suggestive and lead people to think."-Prof. T. W.
Rhys Davids.
It is natural that historians and also Sanskrit or Pâli professors
would have preferred a purely historical and merely critical treat-
ment of the subject. Prof. Richard Garbe, of Königsberg, when
consulted before the publication of The Gospel of Buddha, ex-
pressed his disapproval of the general plan, and vigorously objected
to any consideration of North Buddhistic traditions. After having
read the book he wrote: Uebrigens muss ich gestehen, dass das
Buch doch den echten Geist des edelsten Buddhismus athmet. Es
ist in sehr ansprechender Form geschrieben und ist in hohem
Masse geeignet, den Zwecken zu dienen für die es verfasst ist."
"
"The general reading of such a book as this would have re-
moved a good deal of the intolerance from which we suffer."―The
Rev. Dr. John H. Barrows, Chairman of the World's Parliament
of Religions.
"I have read it with the greatest pleasure.”—Col. R. G. In-
gersoll.
PRESS NOTICES.
"A treat."-Boston Daily Advertiser.
"An excellent book."-Chicago Herald.
“A useful book.”—Brooklyn Daily Eagle.
"This is Buddhism itself."—Rochester (N. Y.) Herald
iv
"Very interesting reading."-Daily Picayune, New Orleans.
"Interesting for comparison and study."-Lutheran Observer.
One is charmed in reading the book."-American Antiqua-
rian, Chicago.
"An exceedingly interesting addition to the religious literature
of the time."-The Detroit Free Press.
He has made a very agreeable and instructive book of it.”—
The Presbyterian and Reformed Review.
"Admirably fitted to be a handbook for the single reader or for
classes."—Peabody Record, Nashville, Tenn.
"The book will help its reader to a clearer conception of the
character of the sweetest of the pagans."-Chicago Evening Post.
"A handsome addition to the publications for which this pub-
lishing house has already become noted."—Mirror and Farmer,
Manchester, N. H.
"The aim of the volume is to explain the life and doctrines of
Buddha in their best form, and it is successfully carried out."-
Public Opinion, Washington.
•
"Of most absorbing interest and of greatest ethical value.
A similar compilation of all the ancient religions would make a
priceless addition to the reference library. . . . Available for ready
reference."-Every Saturday, Elgin, Ill.
"Dr. Paul Carus has admirably collated the teachings of Gau-
tama Buddha, heretofore scattered through the Sacred Books of
the East, and nowhere else to be found harmoniously and system-
atically massed together. It is a work akin to that of the compilers
of the Christian Gospels, and deserves recognition as a valuable
contribution to the world's knowledge."-The World, New York.
"In addition to a very luminous and suggestive preface, he
furnishes a table of references, showing at an eye-glance the sources
of his extracts and the parallelisms in the Gospels. He gives, also,
a glossary of names and terms, a method of pronunciation, and a
good index. The simplicity of this presentation, the freedom of
the text from notes or uncouth and outlandish diacritical points,
and the general arrangement of the work are admirable. . . It is að-
mirably fitted to be a handbook for the single reader or for classes."
-The Critic, N. Y.
· The parallelisms between the Buddhistic and Christian reli-
gions are very striking."-Herald-Advocate, Salem.
"
The book is misnamed. Buddha was a noble character;
but he taught no Gospel. There is one Gospel, and one only, the
Gospel of our Lord Jesus Christ."-The Christian Standard, Jin-
cinnati, O.
"The Gospel of Buddha is an excellent compilation. . . . Dr.
Carus deserves the thanks of all readers for his painstaking in the
preparation of a work so intelligible, so instructive, so practically
helpful."—Cumberland Presbyterian, Lebanon, Tenn.
'The Truth as taught in The Gospel of Buddha has no taint
of church or creed. Every house in the land would be the better if
a copy of this book was accessible to the children. Paul Carus
has given us a valuable book."—Fibre and Fabric, Boston.
•
•
"The work is one which should be found on the table of every
Christian. A great boon to all Christian as well as Buddhist
students. Complete, attractive, highly intelligible, and so useful
as a work of reference."—Washington Educational Review, Tacoma.
"It is the author's avowed purpose to reconstruct his material
from a 'religio-philosophical' point of view, as embodying, in com-
mon with Christianity, the elements of the cosmic religion of
truth,' which is, apparently, the religion of Dr. Carus."-The
Watchman, Boston.
"One is tempted at times to believe that some of the facts in
the life of Christ on earth are corrupted to fit this religion. . . .
Compared with the Gospel of Christ, this story is as water unto
wine, as a dim candle by the full-orbed sun."-The Christian
Guide, Louisville.
• •
"The best book on the life and doctrines of Buddha. It
would be a good thing if all missionaries preparing for work in
Buddhist countries would allow Dr. Carus in this book to introduce
them to Buddhism."—The Tibetan, Organ of the Mission Union,
Toronto, Canada.
"A careful reading of it cannot but broaden one's thought and
produce spiritual reflexion.... Though many of his [Buddha's] say-
ings are almost identical with those of the Christ, yet it cannot be
compared with His Gospel. . . . Should be read by every student
interested in religion."-The Northwestern, Evanston, Ill
vi
Like other books by the same author it gives evidence of
careful study and deep thought."-Times, Kansas City.
"
The book is wonderfully interesting and readable, and every
delver into varying theologies should possess a copy."-Bee, Sacra
mento, Cal.
"This volume meets the demand for accurate knowledge con-
cerning Buddhism, the greatest of Oriental faiths."-Home Jour-
nal, New York.
"A useful book to all who are curious to know how little Bud-
dhism resembles Christianity and how superficial and pretentious
the tenets of its Gospel.”—The Sanitarian, Brooklyn.
"Dr. Carus has skilfully marshalled in this volume enough
from the Buddhistic literature to indicate its wealth of subtle im-
agery and the process of its illuminative insight."-The Conservator.
"No heathen religion can in any way throw light on Christ's
religion. . . . This story of Buddhism, as here compiled and abbre-
viated, can be read with interest, and it is certainly interesting to
note the many good things that are found in its code of morals.'
Christian Observer, Louisville, Ky.
"Dr. Carus's book will be appreciated by many a student of
the religions of the world, who will find here the best thoughts of
the great Oriental faith put into readable and understandable shape
by a clever, a learned, and a sympathetic scholar. The book is
doubly valuable for its table of references, a copious glossary, and
full index."—Secular Thought, Toronto.
"A most important contribution to the study of comparative
religions. . . . Here is biographical matter, the philosophical foun-
dations, the religious principles, parables, stories, and other inter-
esting information presented in admirable form. . . . To the minis-
ters who are willing to enrich their service with extra Biblical
readings this book is especially commended."—Unity, Chicago.
"The resemblance between Buddha's life and doctrines and
the life and doctrines of our Lord is remarkable, and will strike the
reader all through the book. He will discover that the generally
received idea of Nirvâna as nothingness or annihilation is altogether
wrong. . . . Our Lord taught much in parables and stories; it was
a method of instruction well suited to the minds of the people of
the East, and we are glad to see that Dr. Carus has given a large
vii
selection of the parables and stories of Buddha. There is as much
point to them now as in the days of Buddha, and they contain
teachings as applicable to modern people as ever they were to the
people of India."-The Call, San Francisco, Cal.
“There is here much information concerning Buddhism, which
appears not as a religion but as a philosophy, presented as a sys-
tem, but not as a very valuable one. When we have subtracted
the absurdities, we shall not have left much more than a few eth-
ical common-places.”—Religious Herald, Hartford, Conn.
"There is much of interest and of profit to be gleaned from
this Gospel of Buddha by the Christian people of our land and age.
The study of comparative religions is ever growing and ever widen-
ing; and works like that of our author hasten the realisation of the
grand ideal of a cosmic religion of truth."—Ægis, Univ. of Wis.
"A series of chapters of extracts from the words of Buddha,
from what for the Buddhist corresponds to our Bible, so to express
it. . . . Its chapters are beautiful in form and noble in sentiment.
It is not offered in hostility to Christianity, but for study in con-
nexion with the latter and in the hope of promoting spiritual reflex-
ion. Those who wish to consult such an epitome will find this
book worth heed."-The Congregationalist, Boston.
“A volume which many readers will find full of fascinating
interest. Dr. Carus is a deeply reverent and earnest student of re-
ligion, of all the religions of the world. . . . Buddhism, he of course
admits, is a religion which knows of no supernatural revelation.
Christianity differs radically from Buddhism in this respect, in that
it is not a mere philosophy but a spiritual power. . . . Read with a
pretty wakeful discrimination, this is a book which is fitted to
widen one's thought as to the religious nature of man everywhere;
to convince one of the truth that God has nowhere left himself
without witness; and in the end to make the impression more vivid
than ever as to the infinite transcendence of the Christ as not
merely the teacher but the Saviour of the world."— The Advance,
Chicago.
THE OPEN COURT PUBLISHING CO.,
324 DEARBORN STREET, CHICAGO, ILLINOIS.
V
viii

KARMA
A STORY OF
BUDDHIST ETHICS
BY
PAUL CARUS
ILLUSTRATED BY KWASON SUZUKI
COMMIT NO EVIL; BUT DO GOOD
AND LET THY HEART BE PURE.
THAT IS THE GIST OF BUDDHAHOOD,
THE LORE THAT WILL ENDURE.
—THE DHAMMAPADA, 183
CHICAGO
THE OPEN COURT PUBLISHING COMPANY
LONDON AGENTS
KEGAN PAUL, TRENCH, TRÜBNER & Co., LTD.
1903
PUBLISHERS' ADVERTISEMENT.
"All are needed by each one;
Nothing is fair or good alone.”
-Emerson.
DON after the first appearance of Karma in the
SOON
columns of The Open Court, several applications
to translate the story were received, and the requests
granted. Some of these translations have appeared,
others may still be expected. A few translations were
made without the author's knowledge. A German
edition was published by the Open Court Publishing
Co. Altogether one Japanese, one Urdu, three Ger-
man, and two French renderings are at present in
the author's possession. It is possible that the story
also exists in Icelandic,¹ Tamil, Singhalese, and Siam-
ese versions. A Hungarian edition is in preparation.
A Russian translation was made by Count Lec
Tolstoy, who recommends the story to his countrymen
and sums up his opinion as follows:
"This tale has greatly pleased me both by its artlessness and
its profundity. The truth, much slurred in these days, that evil
1 An Icelandic translation has been made by the Rev. Matthias Jochum-
son of Akureyri, Iceland, and must have appeared in the Icelandic periodical
of which he is editor, but we do not know whether it has appeared in book-
form.
iv
PUBLISHERS' ADVERTISEMENT.
can be avoided and good achieved by personal effort only and that
there exists no other means of attaining this end, has here been
shown forth with striking clearness. The explanation is felicitous
in that it proves that individual happiness is never genuine save
when it is bound up with the happiness of all our fellows. From
the very moment when the brigand on escaping from Hell thought
only of his own happiness, his happiness ceased and he fell back
again into his former doom.
This Buddhistic tale seems to shed light on a new side of
the two fundamental truths revealed by Christianity: that life
exists only in the renunciation of one's personality—' he that loseth
his life shall find it' (Matt. x. 39), and, that the good of men is
only in their union with God, and through God with one another
'As thou art in me and I in thee, that they also may be one in
us' (John xvii. 21).
"I have read this tale to children and they liked it. And
amongst grown-up people its reading always gave rise to conversa-
tion about the gravest problems of life. And, to my mind, this is
the very best recommendation."
From the Russian the story Karma was translated,
together with several other sketches, by E. Halpérine-
Kaminsky, under the title Imitations, and the work
was published under Tolstoy's name at Paris by the
Société d'éditions littéraires et artistiques.¹
Either from Tolstoy's Russian version or from the
French translation, an abbreviated German transla-
tion was made by an author who signs himself "y,"
and this appeared in the Berliner Evangelisches Sonn-
tagsblatt, May 2, 1897 (No. 18, pp. 140–141). Here,
too, the story goes under Tolstoy's name.
1 Librairie Paul Ollendorff, 50, Chaussée d'Antin, 1900.
PUBLISHERS' ADVERTISEMENT.
V
While the evangelical Sunday paper reproduces
Karma as a story that inculcates Christian principles,
the late Professor Ludwig Büchner, famous as the
author of the leading materialistic work, Force and
Matter (Kraft und Stoff), translated Karma from the
English under the impression that he had before him.
some mysterious ancient Buddhist document, for he
calls it "an Indian tale from the English of the P.
C." Apparently he mistook the signature P. C., over
which the story first appeared, for an abbreviated
title of some forgotten Pâli Codex or Pundit Collec-
tion, and at any rate a Pagan Curiosity. It appeared
in Ethische Kultur, the organ of the German Ethical
Societies, Berlin, June 1 and 8, 1895 (Vol. III., Nos.
22 and 23).
name.
Having appeared under Tolstoy's name in French.
and in German, the story continued in its further mi-
grations to sail under the famous Russian author's
An enterprising American periodical entitled
The International Magazine published an English
translation in Chicago, and it is curious that the office
of this journal was in the very same block with that
of The Open Court Publishing Company. So the
story had completed its rounds through Russia, Ger-
many, and France, and had returned to its home in
the far West.
Since the story had gained currency under Tol-
stoy's name, the author (having previously had corre-
spondence with him) wrote to Posnia, and Tolstoy
vi
PUBLISHERS' ADVERTISEMENT.
replied expressing his regret at the misunderstanding
saying of Karma:
"It was only through your letter that I learned it had been
circulated under my name, and I deeply regret, not only that such
a falsehood was allowed to pass unchallenged, but also the fact
that it really was a falsehood, for I should be very happy were I
the author of this tale. It is one of the best products of national
wisdom and ought to be bequeathed to all mankind, like the Odys-
sey, the History of Joseph, and Shakyamuni."
Karma appeared first in book form in Japan, where
The Open Court Publishing Company brought out at
Hasegawa's three successive editions on crêpe paper,
illustrated in colors by Kwason Suzuki. In the pres-
ent edition the Japanese illustrations, which were re-
touched by Eduard Biedermann, are reproduced in
black and white, and we hope that the artistic garb
will do much to make the little tale attractive.
THE OPEN COURT PUBLISHING Co.
NIRVANA — A Story of Buddhist
Psychology, by Dr. Paul Carus;
illustrations by Kwasong Suzuki.
Printed on fine India tint paper.
pp. 93, bds. 6oc net.
The name of Dr. Paul Carus, an American writer
who has done much to popularize the best teaching of
Buddhism, is not unknown to the English public.
Among the most successful of his efforts in this direc-
tion is a modest little brochure, very picturesquely illus-
trated by a Japanese artist, called Nirvana, a Story of
Buddhist Psychology (Chicago, Open Court Publishing
Company; London, Kegan Paul & Co.). * * * This little
book deserves translation into the languages of all
countries where Buddhism is either believed in or stud-
ied, for it works on the lines laid down by the Pali
originals, to which (with commendable clearness of
reference) it owns its inspiration. In several places the
literary form of the Sutras is reproduced in a graceful
manner, e. g., where the writer gathers up the teaching
of his chapters in concluding verses.
The book may
be read with ease and satisfaction by any thoughtful
English reader, and we hope that many will be attracted
by it to the study of the standard works cited in the
notes, and to other literature of the kind.—The Athe-
naeum, London, Aug. 1st, 1903.
Write for Illustrated Catalogue.
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the Old Testament. Pp., 66. Boards, 50 cents net (2s. 6d.
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N. B.-Babel and Bible, Second Lecture, in reply to the
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HISTORY OF THE PEOPLE OF ISRAEL.
From the Earliest Times to
the Destruction of Jerusalem by the Romans. By Prof. C.
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•
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tispiece, Michael Angelo's Moses. Cloth, with the Hebrew
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THE HISTORY OF THE DEVIL, and the Idea of Evil from the Earliest
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THE BOOK OF THE DEAD. An English Translation of the Chap-
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specially drawn for the work by an eminent Japanese artist.
Appropriately bound in yellow and blue, with gilt top. Pp.,
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octavo. Pp., 196. Price, cloth, $2.00.
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THE GOSPEL OF BUDDHA. By Dr. Paul Carus. Eighth edition.
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BUDDHISM AND ITS CHRISTIAN CRITICS. By Dr. Paul Carus. Pp.,
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CHINESE FICTION. By the Rev. George T. Candlin. With illus-
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BIBLICAL LOVE-DITTIES.
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English SECULARISM, A CONfession of BELIEF. By George Jacob
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SOLOMON AND SOLOMONIC LITERATURE. By Moncure D. Conway.
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The following stories by Dr. Paul Carus characterise impor-
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THE CROWN OF THORNS. A Story of the Time of Christ. Illus-
trated. Pp. 73. 75c net (3s. 6d. net). The tale is fiction of
the character of legend, utilising materials preserved in both
the canonical scriptures and the Apocryphal traditions, but
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with a messiah of the type of Bar Cochba, Longinus the Ro-
man soldier, Zebidee and his sons, and St. Paul, the great
Apostle of the New Religion.
THE CHIEF'S DAUGHTER. A Legend of Niagara. Seven photo-
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ancient Greeks.
KARMA. A Story of Buddhist Ethics. Third Japanese art edition.
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A parallel of Christ's injunction "Love thy neighbor as thy-
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NIRVANA
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AMITABHA. A Story of Buddhist Metaphysics. This story ap-
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1902. It describes the development of what may be called
Buddhist theology, viz., the origin of the idea of Amitâbha,
the source of spiritual light as the Good Law, which is eternal
and omnipresent. The main events and characters of the
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THE FIRST PHILOSOPHER. Interpretation and Translation of a
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a Memphite Priest that Foreshadows the Philosophy of Greece.
By JAMES H. BREASTED, Professor in the University of Chi-
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EGYPTIAN RELIGIOUS CONCEPTIONS. By Dr. Paul Carus. A Series
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BABYLONIAN AND HEBREW VIEWS OF MAN'S FATE AFTER DEATH.
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THE FAIRY-TALE ELEMENT IN THE BIBLE. Babylonian Cosmogony.
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1 ...
THE UNIVERSITY OF MICHIGAN
GRADUATE LIBRARY
DATE DUE

649MAR 25 1993
061 24 1977
- 06111977
JAN 251900
BOUNL
JUL 221939
UNIV
UNIVERSITY OF MICHIGAN
3 9015 00275 9184

GALINEN KE
OCT 07 2003
1