10. 1. When the intelligent and animal souls are held together in one embrace, they can be kept from separating. When one gives undivided attention to the (vital) breath, and brings it to the utmost degree of pliancy, he can become as a (tender)
babe. When he has cleansed away the most mysterious sights (of his imagination), he can become without a flaw.
2. In loving the people and ruling the state, cannot he proceed without any (purpose of) action? In the opening and shutting of his gates of heaven, cannot he do so as a female bird? While his intelligence reaches in every direction, cannot he (appear to) be without knowledge?
3. (The Tâo) produces (all things) and nourishes them; it produces them and does not claim them as its own; it does all, and yet does not boast of it; it presides over all, and yet does not control them. This is what is called 'The mysterious Quality' (of the Tâo).
, 'Possibilities.' This chapter is one of the most difficult to understand and translate in the whole work. Even Kû Hsî was not able to explain the first member satisfactorily. The text of that member seems well supported; but I am persuaded the first clause of it is somehow corrupt.
The whole seems to tell what can be accomplished by one who is possessed of the Tâo. In par. 3 he appears free from all self-consciousness in what he does, and of all self-satisfaction in the results of his doing. The other two paragraphs seem to speak of what he can do under the guidance of the Tâo for himself and for others. He can by his management of his vital breath bring his body to the state of Tâoistic perfection, and keep his intelligent and animal souls from being separated, and he can rule men without purpose and effort. 'The gates of heaven' in par. 2 is a Tâoistic phrase for the nostrils as the organ of the breath;-see the commentary of Ho-shang Kung.