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TAU TĔH KING.
the issues of the Universe.[1] But these two are one and the same, and differ only in name.
This sameness (of existence and non-existence) I call the abyss—the abyss of abysses— the gate of all mystery.
ii.—The cultivation of the person.
When in the world beauty is recognized to be beautiful, straightway there is ugliness. When in the world goodness is recognized to be good, straightway there is evil. And thus, in like manner, existence and non-existence mutually originate (or suggest) each other; so also difficulty and ease, long and short, high and low, treble and bass, before and after. The sage accordingly confines himself to what is without effort (not demonstrative). He carries
- ↑ This difficult passage is capable of another interpretation, which has been adopted by M. Julien:— That which without a name is the beginning of heaven and earth, with a name is the mother of all things. Therefore, he who is always without passions beholds the mystery; and he who always has passions beholds the issues, But this, although it is the most obvious sense of the words, does not present the continuity of thought which is apparent in the translation here given.
