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andsons of such never rest in offering sacrifices to them。
The virtue of him who cultivates TAO in his own person is genuine。
The virtue of him who cultivates it in his own home is superabundant ＇in that he has charity to spare for others＇。
The virtue of him who cultivates it in his village is enduring。
The virtue of him who cultivates it in his State is exuberant。
The virtue of him who cultivates it in the Empire is universal。
Wherefore I judge the persons of others by my own person； the families of others by my own family； the villages of others by my own village； the States of others by my own State； the Empire ＇of the ancient kings＇ by the Empire I rule to…day。
How do I know the acquiescence of the world ＇in the cultivation of TAO＇？桞y this method。
55
He who possesses virtue inwardly may be compared to a new…born child。 Venomous reptiles will not sting him； savage beasts will not lie in wait for him； birds of prey will not clutch at him； his bones are supple； his sinews pliable； so that he has a firm grip。
Before the principle of sexual connection was known； the ＇cosmic＇ embryo was formed； this was because the germinating essences ＇of the Yin and Yang＇ had come together。
* This rendering differs widely from that of Su Tsz…yu； which is much simpler； and more in continuity with what goes before。 His exposition has been adopted by Julien：？He ＇the ungrown boy＇ knows nothing yet of the union of the sexes； but nevertheless certain parts of his body experience a virile orgasm。 That comes from the perfection of the semen。〃 The view of Lü Tsu is however borne out by several passages in the Yi Ching。 The character ### is explained as synonymous with ###。 Julien translates it virilia； 〃si pueri recens nati virilia； absque cupiditate surgunt ＇###＇； id e seminis redundantia； non cordis ardore oriri patet。〃 Lü Tsu sees a more philosophical meaning in the passage than this。
To cry all day； and yet not become hoarse； this comes from the completion of the harmony。
* Here； again； a certain want of continuity is apparent。 The meaning is that all the bodily powers are well balanced； and therefore in mutual accord。
The knowledge of this harmony may be called the basis or pivot ＇of virtue＇； and knowledge of this basis is called enlightenment。
When ＇TAO＇ is augmented； it will produce daily omens of good。
When the heart dominates the vital energy； or breath； the man becomes daily stronger。
When things； having become strong； straightway begin to age； this implies a divergence from TAO； those who are not in accord with TAO die early。
56
Those who know ＇the TAO＇ don't speak； those who speak do not know it。
To repress voluptuous desires； to close one's door； to chasten asperity； to unravel confusion； to moderate one's ＇internal＇ radiance； to identify oneself with the lowly； this may be called being in conformity with the Sublime。
Wherefore； others cannot be familiar with such； nor yet keep at a distance from them； cannot reap advantage from them； nor yet incur harm； cannot confer honour upon them； nor yet degrade them； and thus their honour comes from the whole world。
57
＇The cultivator of TAO＇ uses uprightness in governing his State； exceptional sagacity in war； and inaction in obtaining the Empire。
How do I know that such is the case？ By this：梂hen there are many prohibitions in the Empire； the people become the more impoverished。 When the people accumulate excess of wealth and goods； both State and family become gradually demoralised。 When men are overskilful； the use of fantastical things gradually arises。 When instruments of punishment gradually come into play； robbers increase in number。
Wherefore the Sage says； 〃I do nothing； and the people reform of their own accord。 I love quietude； and the people become spontaneously upright。 I take no measures； and the people enrich themselves。 I have no desires； and the people naturally become simple。〃
58
When the policy of administration is ＇apparently＇ inert； the people are liberal…minded and frank。 When such policy is based on espionage the people are resentful and dissatisfied。
Happiness is the correlate of calamity； calamity is ever hidden under happiness。 Who can tell the boundary…line which divides one from the other？
If ＇the prince＇ be devoid of rectitude； the rectitude ＇of his people＇ will be turned into craft； and their goodness be turned into depravity。
When the people are under delusion； the days ＇of their prince＇ cannot last long。
* The Commentator says：？##。
Therefore the Sage is correct in his conduct； and never abandons ＇his correctness＇； he is incorruptible； and never inflicts injury ＇by a bad example＇； he is straightforward； and never acts at random； he shines ＇with internal radiance＇； but dazzles no one。
59
In governing men and serving Heaven； there is nothing equal to temperance。 It is only by temperance that one may be said to submit betimes ＇to TAO＇。 Early submission ＇to TAO＇ implies a heavy accumulation of virtue。 When virtue is thus heavily accumulated there is nothing to which the man is inadequate； when there is nothing to which a man is inadequate； it is impossible to know the limit of his resources； and the man whose resources are thus limitless； is fit to possess the State。
The possession of the Mother of the State ＇the principle of TAO＇ involves its long endurance。 It may then be said to have a deep root and a solid stalk。 This is the TAO which gives immortality and the power of long observing ＇the affairs of the world＇。
60
To govern a great State as one fries a little fish梣。d。； without taking any trouble梚s to employ TAO in administering the Empire。 The spirits of the departed are not ＇sacrificed to＇ as gods； neither are the spirits of those who do not belong to a man's own family。
* Compare Lun Yü； Book III； chap。 XXIV：？##。
The gods of the land do not inflict injury upon the inhabitants； nor do those which belong to other lands。
* Compare Lun Yü； Book III； chap。 VI：？## etc。
The Sage； also； inflicts no injury on his subjects； neither he nor they injure each other； so that the virtue of both unites and converges ＇in one direction＇。
61
A great State is the rendezvous towards which the whole Empire converges； it is a Mother among all nations。 The maternal or female principle； by means of quiescence； ever vanquishes ＇the inquietude of＇ the male principle。
The ＇prince＇； by a quiescent policy； makes himself humble。
It is for this reason that a great State； by bearing itself humbly towards a small State； gains its allegiance； and a small State； by bearing itself humbly towards a great State； may obtain possession of it。 Thus an inferior ＇State＇ can either be taken by this means； or can itself take ＇a superior one＇。
When a great State has no desire beyond protecting all its subjects equally； and a small State has no desire but to belong to ＇the greater one＇ and to serve its Prince； both will attain to the positions proper to each。 Those who aspire to greatness must h