Tao Te Ching

the extensively learned do not know it.

The sage does not accumulate (for himself). The more that he expends for others, the more does he possess of his own; the more that he gives to others, the more does he have himself.

With all the sharpness of the Way of Heaven, it injures not; with all the doing in the way of the sage he does not strive.117

Endnotes

1. Throughout the book, all renditions of Latinized Chinese words follows the Wade-Giles romanization system. However, because most readers are probably more familiar with the name Laozi and Tao Te Ching, romanization for these two term were retained.

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2. Much of what is referred in the past two paragraphs that is not directly related to the Tao Te Ching is not included in this ebook production, but the paragraphs are retained for context.

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3. The rest of the “Preface” by Legge solely concerns his translation of Chuang-tzŭ and other shorter Taoist works, which was originally included in his work Sacred Books of the East, Vol. XXXIX and XL as published. Because these has no relevance to this ebook production of the Tao Te Ching, they are omitted.

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4. The “appendixes” referred here by Legge is not included in this ebook production.

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5. The sixth chapter of Laozi’s treatise, that about “the Spirit of the Valley,” is referred to in Lieh-tzŭ (I 1 b), as being from Huang Ti, from which the commentator Tu Tao-chien (about AD 1300) takes occasion to say: “From which we know that Laozi was accustomed to quote in his treatise passages from earlier records⁠—as when he refers to the remarks of ‘some sage,’ of ‘some ancient,’ of ‘the sentence-makers,’ and of ‘some writer on war.’ In all these cases he is clearly introducing the words of earlier wise men. The case is like that of Confucius when he said, ‘I am a transmitter and not a maker,’ etc.” Found in Chiao Hung, in loc. ↩

6. See in books IX, X, and XII. ↩

7. In the present district of Lingbao, Shanzhou, province of Henan. ↩

8. In an ordinary Student’s Manual I find a note with reference to this incident to which it may be worth while to give a place here:⁠—The warden, it is said, set before Laozi a dish of tea; and this was the origin of the custom of tea-drinking between host and guest (see the 幼學故事尋源, ch. 7, on “Food and Drink”). ↩

9. The earlier old man of the ho-side is styled in Chinese 河上丈人; the other 河上公; but the designation have the same meaning. Some critical objections to the genuineness of the latter’s commentary on the ground of the style are without foundation. ↩

10. See Chiao Hung’s Wings or Helps, ch. v p. 11 a. ↩

11. Notes on Chinese Literature, p. 173. ↩

12. A section of this introduction here is omitted as it solely concerned of the book Chuang-tzŭ and other writings by the former’s namesake, which are not included in this ebook production.

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13. Language and Languages, pp. 184, 185. ↩

14. Natur. Quaest. lib. II cap. xiv. ↩

15. Martineau’s Types of Ethical Theory, I p. 286, and his whole Conjectural History of Spinoza’s Thought. ↩

16. 道 is equivalent to the Greek ἡ ὁδός, the way. Where this name for the Christian system occurs in our Revised Version of the New Testament in the Acts of the Apostles, the literal rendering is adhered to, Way being printed with a capital W. See Acts 9:2; 19:9; 22:4; 24:14; 24:22. ↩

17. 大塗. The Kʽang-hsi dictionary defines tʽu by lu, road or way. Medhurst gives “road.” Unfortunately, both Morrison and Williams overlooked this definition of the character. Giles has also a note in loc., showing how this synonym settles the original meaning of Tao in the sense of “road.” ↩

18. The Tao Te Ching, ch. 25 and Chuang-tzŭ, XIII par. 1. ↩

19. See Strange Stories from a Chinese Studio, vol. i p. 1 note 2. ↩

20. Kuang Chêng-tzŭ heads the list of characters in Ko Hung’s History of Spirit-Like Immortals (神仙傳), written in our fourth century. “He was,” it is said, “an immortal of old, who lives on the hill of Kʽung-tung in a grotto of rocks.” ↩

21. For this sentence we find in Mr. Balfour:⁠—“Spirits of the dead, receiving it, become divine; the very gods themselves owe their divinity to its influence; and by it both heaven and earth were produced.” The version of it by Mr. Giles is too condensed:⁠—“Spiritual beings drew their spirituality thereform, while the universe became what we see it now.” ↩

22. Compare also bk. XXII parr. 7, 8, and XXIII par. 10. ↩

23. Mr. Balfour had given for this sentence:⁠—“In the beginning of all things there was not even nothing. There were no names; these arose afterwards.” In his critique on Mr. Balfour’s version in 1882, Mr. Giles proposed:⁠—“At the