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PSEUDO-CHAPTER One
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———
[01c01t] Robert G.
Henricks
As for the Way, the Way that can be spoken of is not the
constant Way;
As for names, the name that can be named is not the
constant name.
The nameless is the beginning of the ten thousand things;
The named is the mother of the ten thousand things.
Therefore, those constantly without desires, by this
means will perceive its subtlety.
Those constantly with desires, by this means will see
only that which they yearn for and seek.
These two together emerge;
They have different names yet they're called the same;
That which is even more profound than the profound -
The gateway of all subtleties.
———
[01c02t] John C. H.
Wu
TAO can be talked about, but not the Eternal Tao.
Names can be named, but not the Eternal Name.
As the origin of heaven-and-earth, it is nameless:
As "the Mother" of all things, it is nameable.
So, as ever hidden, we should look at its inner essence:
As always manifest, we should look at its outer aspects.
These two flow from the same source, though differently
named;
And both are called mysteries.
The Mystery of mysteries is the Door of all essence.
———
[01c03t] D. C. Lau
The way that can be spoken of
Is not the constant way;
The name that can be named
Is not the constant name.
The nameless was the beginning of heaven and earth;
The named was the mother of the myriad creatures.
Hence always rid yourself of desires in order to observe
its secrets;
But always allow yourself to have desires in order to
observe its manifestations.
These two are the same
But diverge in name as they issue forth.
Being the same they are called mysteries,
Mystery upon mystery -
The gateway of the manifold secrets.
———
[01c04t] R. L. Wing
The Tao that can be expressed
Is not the Tao of the Absolute.
The name that can be named
Is not the name of the Absolute.
The nameless originated Heaven and Earth.
The named is the Mother of All Things.
Thus, without expectation,
One will always perceive the subtlety;
And, with expectation,
One will always perceive the boundary.
The source of these two is identical, Yet their names are
different.
Together they are called profound,
Profound and mysterious,
The gateway to the Collective Subtlety.
———
[01c05t] Ren Jiyu
The Tao that can be spoken of is not the eternal Tao;
The name that can be named is not the eternal name.
The nameless is the origin of Heaven and Earth;
The named is the root of all things.
Therefore, the subtleties of Tao are always apprehended
through their formlessness,
The limits of things are always seen through their form.
These two (the form and the formless) have the same
source but different names.
Both of them can be called deep and profound,
The deepest and the most profound, the door of all
mysteries.
———
[01c06t] Gia-fu Feng
The Tao that can be told is not the eternal Tao.
The name that can be named is not the eternal name.
The nameless is the beginning of heaven and earth.
The named is the mother of ten thousand things.
Ever desireless, one can see the mystery.
Ever desiring, one can see the manifestations.
These two spring from the same source but differ in name;
this appears as darkness.
Darkness within darkness.
The gate to all mystery.
———
[01c07t] Lok Sang Ho
Ways that can be spelled out
cannot be the eternal way.
Names that can be named
must change with time and place.
Emptiness is the origin of heaven and earth;
Existence is the mother of everything that had a birth.
Appreciate Emptiness, that we may see the nature of the
Dao's versatility;
Appreciate Existence, that we may see the extent of the
Dao's possibilities.
These two, Emptiness and Existence, came from the same
source.
Though they bear different names, they serve the same
mystical cause.
A mystery within a mystery,
such is the gateway to all versatility.
———
[01c08t] Xiaolin Yang
The DAO can be talked about, but that is not the
ever-lasting DAO.
The NAME can be called, but that is not the ever-lasting
NAME.
Nothingness is called the origin of the world.
Existence is called the root of everything.
Therefore,
you should stay in nothingness if you want to see the
real essence of the world;
you should stay in existence if you want to see the
different entities of the world.
They are from the same source but named differently: both
are called XUAN.
Understanding the XUANs is the key to the kingdom of
truth.
———
[01c09t] Walter Gorn
Old, MARKING OUT THE PATH
The Tao that is the subject of discussion is not the true
Tao.
The quality which can be named is not its true attribute.
That which was before Heaven and Earth is called the
Non-Existent.
The Existent is the mother of all things.
Therefore doth the wise man seek after the first mystery
of the Non-Existent, while seeing in that which exists the Ultimates thereof.
The Non-Existent and Existent are identical in all but
name.
This identity of apparent opposites I call the profound,
the great deep, the open door of bewilderment.
———
[01c10t] James Legge
The Tao that can be trodden is not the enduring and
unchanging Tao.
The name that can be named is not the enduring and
unchanging name.
(Conceived of as) having no name, it is the Originator of
heaven and earth;
(conceived of as) having a name, it is the Mother of all
things.
Always without desire we must be found,
If its deep mystery we would sound;
But if desire always within us be,
Its outer fringe is all that we shall see.
Under these two aspects, it is really the same;
but as development takes place, it receives the different
names.
Together we call them the Mystery.
Where the Mystery is the deepest is the gate of all that
is subtle and wonderful.
———
[01c11t] David Hinton
A Way become Way isn't the perennial Way.
A name become name isn't the perennial name:
the named is mother to the ten thousand things,
but the unnamed is origin to all heaven and earth.
In perennial nonbeing you see mystery, and in perennial
being you see appearance.
Though the two are one and the same, once they arise,
they differ in name.
One and the same they're called dark-enigma,
dark-enigma deep within dark-enigma,
gateway of all mystery.
———
[01c12t] Chichung
Huang
A tao that can be spoken about
Is not the constant Tao;
A name that can be named
Is not the constant name.
Nonbeing names
The ten thousand things' beginning;
Being names
The ten thousand things' mother.
Therefore, constantly be desireless,
Whereby to observe its minutiae;
Constantly be desirous,
Whereby to observe where it ends.
The two issued from the same origin,
And, though different in name,
Refer to the same thing.
Deep and remote, doubly deep and remote,
Gate of multitudinous minutiae.
———
[01c13t] Ellen M.
Chen
Tao that can be spoken of,
Is not the Everlasting (ch'ang) Tao.
Name that can be named,
Is not the Everlasting (ch'ang) name.
Nameless (wu-ming), the origin (shih) of heaven and
earth;
Named (yu-ming), the mother (mu) of ten thousand things.
Alternate,
Non-being (wu), to name (ming) the origin (shih) of
heaven and earth;
Being (yu), to name (ming) the mother of ten thousand
things.
Therefore, always (ch'ang) without desire (wu-yü),
In order to observe (kuan) the hidden mystery (miao);
Always (ch'ang) with desire (yu-yü),
In order to observe the manifestations (chiao).
Alternate,
Therefore, by the Everlasting (ch'ang) Non-Being (wu),
We desire (yü) to observe (kuan) its hidden mystery
(miao);
By the Everlasting (ch'ang) Being (yu),
We desire (yü) to observe the manifestations (chiao).
These two issue from the same origin,
Though named differently.
Both are called the dark (hsüan).
Dark and even darker,
The door to all hidden mysteries (miao).
———
[01c14t] Lee Sun Chen
Org
Tao (Truth) can be talked about (theorized in any manner
each person considers viable), though hardly of these theories will be
eternally valid;
Names (Descriptions) can be ascribed [to Tao in any
fashion each person deems workable], yet hardly of these names (descriptions)
will last forever.
The beginning of the Universe (Heaven and Earth) [is
beyond us, so in all honesty it] is indescribable;
[Nevertheless,] whatever is namable (describable) by us
served as the mother (origin) of [our knowledge of] myriad (all and every)
things and creatures.
Accordingly,
I constantly refrain from my selfish (subjective) desires
for the purpose of exploring its (Nature's) manifested (apparent) wonder;
I also constantly maintain my will [to seek objective
knowledge] in order to pursue its (Nature's) deep-seated enigma.
These two (Tao and Te) were originated from the same
source, but they were described with different names by us.
They are both depicted as profound [as each is intricate
in its own right];
The profundity (complexity) intensifies as we fathom its
mystery further and deeper;
Eventually, it will [lead us] to the gateway of all
mysteries.
———
[01c15t] Tien Cong
Tran
The way that can be talked about is not the eternal Way.
The name that can be named is not the eternal name.
"Nothing" is the name of the origin of Heaven
and Earth.
"Being" is the name of "the mother"
of all things.
So, in eternal Nothing, we should look at the
wonderfulness of the Way.
In eternal Being, we should look at its outer aspects.
These two flow from the same source, though differently
named; and both are called mysteries.
Mysterious and more mysterious.
That is the door of all wonders.
———
[01c16t] Thomas Z.
Zhang
If Tao can be described, then it is not general Tao.
If a name can be denned, then it is not a general name.
The invisible is the origin of the universe.
The visible is the mother of all things.
By constantly thinking the invisible, we understand the
universe;
By constantly observing the visible, we can see how the
natural laws work.
Thinking and observing are two different things.
Yet they serve the same goal: to theorize.
Theorizing and evolving these theories is the gate to
marvels.
———
[01c17t] Arthur Waley
The Way that can be told of is not an Unvarying Way;
The names that can be named are not unvarying names.
It was from the Nameless that Heaven and Earth sprang;
The named is but the mother that rears the ten thousand
creatures, each after its kind.
Truly, 'Only he that rids himself forever of desire can
see the Secret Essences';
He that has never rid himself of desire can see only the
Outcomes.
These two things issued from the same mould, but
nevertheless are different in name.
This 'same mould' we can but call the Mystery,
Or rather the 'Darker than any Mystery',
The Doorway whence issued all Secret Essences.
———
[01c18t] Richard John
Lynn
The Dao that can be described in language is not the
constant Dao;
the name that can be given it is not its constant name.
Nameless, it is the origin of the myriad things;
named, it is the mother of the myriad things.
Therefore, always be without desire so as to see their
subtlety.
And always have desire so as to see their ends.
These two emerge together but have different names.
Together, we refer to them as mystery: the mystery upon
mystery and gateway of all subtleties.
———
[01c19t] Lin Yutang
ON THE ABSOLUTE TAO
The Tao that can be told of
Is not the Absolute Tao;
The Names that can be given
Are not Absolute Names.
The Nameless is the origin of Heaven and Earth;
The Named is the Mother of All Things.
Therefore:
Oftentimes, one strips oneself of passion
In order to see the Secret of Life;
Oftentimes, one regards life with passion
In order to see its manifest forms.
These two (the Secret and its manifestations)
Are (in their nature) the same;
They are given different names
When they become manifest.
They may both be called the Cosmic Mystery:
Reaching from the Mystery into the Deeper Mystery
Is the Gate to the Secret of All Life.
———
[01c20t] Victor H.
Mair
The ways that can be walked are not the eternal Way;
The names that can be named are not the eternal name.
The nameless is the origin of the myriad creatures;
The named is the mother of the myriad creatures.
Therefore,
Always be without desire in order to observe its wondrous
subtleties;
Always have desire so that you may observe its
manifestations.
Both of these derive from the same source;
They have different names but the same designation.
Mystery of mysteries,
The gate of all wonders!
———
[01c21t] Tolbert McCarroll
The Tao that can be spoken of is not the eternal Tao.
The name that can be named is not the eternal name.
The nameless is the beginning of heaven and earth.
The named is the mother of the ten thousand things.
Send your desires away and you will see the mystery.
Be filled with desire and you will see only the
manifestation.
As these two come forth they differ in name.
Yet at their source they are the same.
This source is called a mystery.
Darkness within darkness,
the gateway to all mystery.
———
[01c22t] David H. Li
Direction, as expressed, is no ordinary direction;
as named, no ordinary name.
Null identifies the universe at the beginning.
Ull identifies the mother of myriad matters.
Thus, visit Null to observe its intricateness.
Visit Ull to observe its limitlessness.
These two spring from the same source;
only their identifications differ.
Both are profound.
Profound upon profound, it is the portal to all
intricacies.
———
[01c23t] Yasuhiko
Genku Kimura
The Tao Eternal is beyond definition.
No name given can capture its eternality.
Nameless, it is the origin of the Kosmos.
Named, it is the beginning of all things.
Nothingness, it is the inner being of the Kosmos.
Thingness, it is the outer distinctions of the Kosmos.
These two, though different in names, arise from the same
source:
The source called the Invisible.
Invisible beyond the invisible,
It is the entry into the myriad wonders of the Eternal
Kosmos.
———
[01c24t] Chou-Wing
Chohan
The Tao that can be expressed in words is not the eternal
Tao.
The name that can be defined in words is not the name
that never changes.
Non-existence is what we will call the source of heaven
and earth.
Existence is the mother of all things.
From eternal non-existence, therefore, we observe the
beginning of the existence of the many hidden qualities of the universe.
From eternal existence, therefore, we clearly observe the
overt qualities of the universe.
These two, the hidden and the overt, are originally the
same at source, and become different when they manifest themselves.
This same origin is "the smallest of the
small."
The absolute "smallest of the small" is the
gate from which the beginning of all the parts of the universe emerges.
———
[01c25t] Man-Ho Kwok
The Tao that can be talked about is not the true Tao.
The name that can be named is not the eternal Name.
Everything in the universe comes out of Nothing.
Nothing - the nameless is the beginning;
While Heaven, the mother is the creatrix of all things.
Follow the nothingness of the Tao,
and you can be like it, not needing anything,
seeing the wonder and the root of everything.
And even if you cannot grasp this nothingness,
you can still see something of the Tao in everything.
These two are the same only called by different names
- and both are mysterious and wonderful.
All mysteries are Tao, and Heaven is their mother:
She is the gateway and the womb-door.
———
[01c26t] Gu Zhengkun
The Tao that is utterable
Is not the eternal Tao;
The name that is namable
Is not the eternal Name.
The Nothingness is the name of the beginning of heaven
and earth;
The Being (substance) is the name of the mother of all
things.
Hence one should gain an insight into the beginning of
the Tao by constantly observing the Nothingness,
And should perceive the end of the Tao by constantly
observing the Being.
These two things, the Nothingness and the Being, are of
the same origin but different in name.
They are both so profound as to be a key to the door of myriad
secrets.
———
[01c27t] Chao-Hsiu
Chen
The Tao that can be named is not the eternal Tao.
The Name that can be spoken is not the eternal name.
The Nameless is the beginning of Heaven and Earth.
The Named is the mother of all creatures.
Observe the mysteries of the Tao without longing.
Survey its appearance with desire.
Both mysteries and appearance come from the same origin
but wear a different name;
they are enigmatic.
The greatest mystery is the gate to all mysteries.
———
[01c28t] Liu Qixuan
There are ways to follow,
But what is followed is not the true Way.
There are names to give,
But what is given is not the true Name.
Let us call non-being the beginning of the universe
And let us call being the development of all things.
When we follow non-being
We approach the wonder of the Way.
When we follow being
We approach the farther-end manifestation of the Way.
Each has the same origin,
And here exists a metaphysical door to true wisdom.
———
[01c29t] Shi Fu Hwang
Understanding The Tao
Lao Tze says,
The Tao is that on which one can always tread.
That on which one cannot always tread is not the Tao.
And fame is that of which one can always remember.
That of which one cannot always remember is not fame.
All things are without names prior to the formation of
Heaven and Earth.
And names are brought out to classify various things.
Since there is no name in the very beginning, why should
one care about fame!
Hence, those who are constantly free of desire of fame
shall see the Tao's subtle secret.
Those who bear desire shall see the end lying in front of
them.
Both two types of men ferment their thinking in the same
place, yet they will experience different fates.
Both their fates shall be up to Heaven.
Beyond our heaven, there are other heavens: whoever knows
this shall find the gate of the Tao.
———
[01c30t] Ch’u Ta-Kao
The Tao that can be expressed is not the eternal Tao;
The name that can be defined is not the unchanging name.
Non-existence is called the antecedent of heaven and
earth;
Existence is the mother of all things.
From eternal non-existence, therefore, we serenely
observe the mysterious beginning of the Universe;
From eternal existence we clearly see the apparent
distinctions.
These two are the same in source and become different
when manifested.
This sameness is called profundity.
Infinite profundity is the gate whence comes the
beginning of all parts of the Universe.
———
[01c31t] Paul J. Lin
The Tao that can be spoken of is not the eternal Tao;
The Name that can be named is not the eternal Name.
The Nameless [non-being] is the origin of heaven and
earth;
The Namable [being] is the mother of all things.
Therefore constantly without desire,
There is the recognition of subtlety;
But constantly with desire,
Only the realization of potentiality.
The two come from the same source,
Having different names.
Both are called mysteries,
More mystical than the most mystical,
The gate of all subtleties.
———
[01c32t] Michael
LaFargue
The Tao that can be told is not the invariant Tao,
the names that can be named are not the invariant Names.
Nameless, it is the source of the thousands of things
(named, it is 'Mother' of the thousands of things).
Yes:
Always:
being desireless,
one sees the hidden essentials.
Always:
having desires,
one sees only what is sought.
These two lines are about The Merging -
it is when things develop and emerge from this that the
different names appear.
The Merging is something mysterious -
mysterious, and more mysterious,
the abode of all the hidden essences.
———
[01c33t] Cheng Lin
The truth that may be told is not the everlasting Truth.
The name given to a thing is not the everlasting Name.
Nothingness is used to denote the state that existed before
the birth of heaven and earth.
Reality is used to denote the state where the multitude
of things begins to have a separate existence.
Therefore,
when the mind rests in the state of Nothingness, the
enigma can be understood;
when the mind rests in the state of Reality, the bounds
can be reached.
These two states, though bearing different names, have a
common origin.
Both are mysterious and metaphysical.
They are the most mysterious, and form the gateway to all
mysteries.
———
[01c34t] Yi Wu
The way that can be talked about is not the constant Way.
The name that can be named is not the constant Name.
Non-being is the name of the origin of Heaven and Earth;
Being is the name of the mother of all things.
Therefore:
Constantly in Non-being, one wishes to contemplate its
(the Way's) subtlety.
Constantly in Being, one wishes to contemplate its path.
These two come from the same source, but are different in
name.
The same source is called Mystery.
Mystery and more mystery.
It is the gateway to myriad subtleties.
———
[01c35t] Han Hiong
Tan
Dao that can be expressed in words is not the absolute
Dao.
The names that can be given are not the absolute names.
Non-being is before the dawn of time,
Being is when everything begins to emerge.
Therefore, maintaining a passive and receptive mode,
You can watch the secret of life;
Maintaining an active and attentive mode,
You can perceive the rhythm of life.
These two cognitive processes, though differing in names,
Are in the same continuum.
Both are known as the inscrutable Mystery,
Which is the greatest of all mysteries.
And it is through these perspectives that we can observe
the marvellous phenomena of Nature.
———
[01c36t] Hua-Ching Ni
Tao, the subtle reality of the universe cannot be
described.
That which can be described in words is merely a
conception of the mind.
Although names and descriptions have been applied to it,
the subtle reality is beyond the description.
One may use the word "Nothingness" to describe
the Origin of the universe, and "Beingness" to describe the Mother of
the myriad things,
but Nothingness and Beingness are merely conceptions.
From the perspective of Nothingness,
one may perceive the expansion of the universe.
From the perspective of Beingness,
one may distinguish individual things.
Both are for the conceptual convenience of the mind.
Although different concepts can be applied,
Nothingness and Beingness and other conceptual activity
of the mind all come from the same indescribable subtle Originalness.
The Way is the unfoldment of such subtle reality.
Having reached the subtlety of the universe,
one may see the ultimate subtlety,
the Gate of All Wonders.
———
[01c37t] Chang
Chung-yuan
The Tao that can be spoken of is not the Tao itself.
The name that can be given is not the name itself.
The unnameable is the source of the universe.
The nameable is the originator of all things.
Therefore, oftentimes without intention I see the wonder
of Tao.
Oftentimes with intention I see its manifestations.
Its wonder and its manifestations are one and the same.
Since their emergence, they have been called by different
names.
Their identity is called the mystery.
From mystery to further mystery:
The entry of all wonders!
———
[01c38t] Henry Wei
Realization of Tao
T'i Tao
The Tao that can be stated is not the Eternal Tao.
The name that can be named is not the Eternal Name.
The Unnameable is originator of Heaven and Earth.
The Nameable is mother of the ten thousand things.
Therefore,
Always be desireless, so as to discern Tao's wonderful
essence;
Always have some desire, so as to discern its
manifestations.
These two come out from the same source,
But are different in name.
Their identical nature is a mystery.
Mystery of mysteries -
That is the gate of all wonderful essence.
———
[01c39t] Ha Poong Kim
No Tao that may be Tao is the constant Tao;
No name that may be a name is the constant name.
By non-being you name the beginning of Heaven and Earth;
By being you name the mother of the ten thousand things.
Therefore, always free of desire you see the secret;
Always with desire you see its appearance.
These two
Are the same in origin yet different in name.
Their sameness may be called a mystery.
It is the mystery beyond mysteries,
The gate to myriad secrets.
———
[01c40t] Tao Huang
The Tao that is voiced is no longer that of eternal Tao.
The name that has been written is no longer that of
eternal name.
The nameless is the beginning of the cosmic universe.
The named is the mother of the myriad creatures.
Being at peace, one can see into the subtle.
Engaging with passion, one can see into the manifest.
They both arise from a common source but have different
names.
Both are called the mystery within the mystery.
They are the door to all wonders.
———
[01c41t] Tang
Zi-chang
Dao that can be talked about is not the eternal Dao
itself;
A name that can be given is not the eternal thing itself.
The nameless existed
Before the birth of birth of Heaven and Earth - Universe;
The names which were given were after
The birth of All Things.
By the eternity of unknown existence
Comprehend the common essence of things;
By the eternity of Existence
Observe the apparent differences.
These two came from the same origin - the unknown,
But with different names.
They all are called the "profoundness",
Profoundly and profoundly it is the entrance
From which come all wonders.
———
[01c42t] Wing-tsit
Chan
The Tao that can be told of is not the eternal Tao;
The name that can be named is not the eternal name.
The Nameless is the origin of Heaven and Earth;
The Named is the mother of all things.
Therefore let there always be non-being, so we may see
their subtlety,
And let there always be being, so we may see their
outcome.
The two are the same,
But after they are produced, they have different names.
They both may be called deep and profound.
Deeper and more profound,
The door of all subtleties!
———
[01c91t] И.
И. Семененко
Если Дао
могут
высказать,
Дао не является
незыблемым;
если
могут
назвать имя,
имя не
является незыблемым.
Безымянность
- вот начало
Неба и Земли,
в наличии
же имени
таится мать
десяти тысяч
вещей.
Незыблемое
неналичие -
желаю
поглядеть на скрытые
в нем чудеса;
наличие в
незыблемости
- желаю осмотреть
его окраину.
Выходит
эта пара
вместе, но
именами
различается.
Даю одно
им имя
сокровенного.
За
сокровенным -
сокровенное,
врата множества
чудес.
———
[01c92t] А.
А. Маслов
Дао,
которое
может быть
выражено
словами, не
есть
постоянное
Дао.
Имя,
которое
может быть
поименовано,
не есть
постоянное
имя.
Небытие
зовётся
началом Неба
и Земли.
Бытие
зовётся
Матерью
мириад
созданий.
Поэтому,
желая узреть
его
утончённо-неуловимую
сущность,
обрети
постоянство
небытия.
Желая
наблюдать
его
проявления,
пребывай в постоянстве
бытия.
Оба они
произрастают
вместе и
различаются
лишь именем.
Будучи
тождественными,
они зовутся
сокровенным.
Сокровенное
и ещё раз
сокровенное -
врата ко
множеству
потаённого.
———
[01c93t] Е.
А. Торчинов
Путь, что
может быть
пройден, не
есть постоянный
Путь-Дао.
Имя, что
может быть
поименовано,
не есть постоянное
имя.
Безымянное
- Неба, Земли
начало.
Именуемое
- Матерью
сущего стало.
В
отсутствии
тайну вещей
созерцать
стремись.
В наличии
предел бытия
созерцать
стремись.
Те двое
родятся
вместе, но их
имена
различны.
Их вместе
назову я
Сокровенным.
И
Сокровенное
вновь
Сокровенным
стало.
Таковы
врата всех
тайн.
———
[01c94t] А.
Е. Лукьянов
Дао,
которое
может быть
высказано, не
есть постоянное
Дао.
Имя,
которое
может быть
названо, не
есть постоянное
имя.
Небытием
именуется
начало Неба и
Земли,
Бытием
именуется
Мать мириад
вещей.
Поэтому:
обращаясь
к
постоянному
небытию,
стремлюсь к
тому, чтобы
увидеть его
тайну;
обращаясь
к
постоянному
бытию,
стремлюсь к
тому, чтобы
увидеть его
предел
(спиральный
путь).
Оба они
(небытие и
бытие) из
тождества
происходят,
но различно
именуются.
В
тождестве
они
называются
первоначалом.
Первоначало
и еще
первоначало -
вот дверь ко
всем тайнам.
———
[01c95t] Ян
Хин-шун
Дао,
которое
может быть
выражено
словами, не
есть постоянное
дао.
Имя,
которое
может быть
названо, не
есть постоянное
имя.
Безымянное
есть начало
неба и земли,
обладающее
именем - мать
всех вещей.
Поэтому
тот, кто
свободен от
страстей,
видит
чудесную
тайну [дао],
а кто
имеет
страсти,
видит его
только в конечной
форме.
Оба они
одного и того
же
происхождения,
но с разными
названиями.
Вместе
они
называются
глубочайшими.
[Переход]
от одного
глубочайшего
к другому -
дверь ко
всему
чудесному.
———
[01c96t] Д.
П. Конисси
Тао,
которое
должно быть
действительным,
не есть обыкновенное
Тао.
Имя,
которое
должно быть
действительным,
не есть
обыкновенное
имя.
То, что не
имеет имени, -
есть начало
неба и земли;
то, что
имеет имя, -
есть мать
всех вещей.
Вот
почему
свободный от
всех
страстей видит
величественное
проявление
Тао,
а
находящийся
под влиянием
какой-нибудь
страсти
видит только
незначительное
его проявление.
Эти оба
происходят
из одного и
того же начала,
но только
носят разное
название.
Они
называются
непостижимыми.
Непостижимое
из
непостижимых
и есть ворота
всего таинственного.
———
[01c97t] В.
В. Малявин
Путь, о
котором
можно
поведать, - не
постоянный
Путь.
Имя,
которое
можно
назвать, - не
постоянное Имя.
Где имени
нет - там
начало всех
вещей,
Где имя
есть - там
мать всех
вещей.
Посему,
постоянно не
имея желания,
видишь его
исток,
А
постоянно
имея желание,
видишь его
исход.
То и
другое
является
совместно,
Они имеют
разные имена,
но одинаково
сказываются.
В
сокровенном
есть еще
сокровенность:
Вот
откуда
исходит все
утонченное.
———
[01c98t] Б.
Б.
Виногродский
Постоянный
Путь
составляется
из
возможности
выбора Пути и
невозможности
выбора Пути.
Постоянное
имя
составляется
из возможности
выбора имени
и
невозможности
выбора имени.
Отсутствием
именуется
начальное
действие
Неба-Земли.
Наличием
именуется
рождение-материнство
мириад
сущностей.
Причинность:
Стремление
к
постоянному
отсутствию
осуществляет
созерцание
тончайшей
тайны.
Стремление
к
постоянному
наличию
осуществляет
созерцание
его внешнего
проявления.
Эта пара
представляет
собой
общность исхода
при различии
наименования.
Если
определить
вместе, то
это будет
непостижимая
тайна.
Пытаясь
проникнуть в
эту тайну,
придешь только
к тайне.
Это врата
для
появления
множества
тончайших
начал.
□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□
PSEUDO-CHAPTER Two
□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□
———
[02c01t] Robert G.
Henricks
When everyone in the world knows the beautiful as
beautiful, ugliness comes into being;
When everyone knows the good, then the not good comes to
be.
The mutual production of being and nonbeing,
The mutual completion of difficult and easy,
The mutual formation of long and short,
The mutual filling of high and low,
The mutual harmony of tone and voice,
The mutual following of front and back -
These are all constants.
Therefore the Sage dwells in nonactive affairs and
practices the wordless teaching.
The ten thousand things arise, but he doesn't begin them;
He acts on their behalf, but he doesn't make them
dependent;
He accomplishes his tasks, but he doesn't dwell on them;
It is only because he doesn't dwell on them, that they
therefore do not leave him.
———
[02c02t] John C. H.
Wu
WHEN all the world recognizes beauty as beauty, this in
itself is ugliness.
When all the world recognizes good as good, this in
itself is evil.
Indeed, the hidden and the manifest give birth to each
other.
Difficult and easy complement each other.
Long and short exhibit each other.
High and low set measure to each other.
Voice and sound harmonize each other.
Back and front follow each other.
Therefore, the Sage manages his affairs without ado,
And spreads his teaching without talking.
He denies nothing to the teeming things.
He rears them, but lays no claim to them.
He does his work, but sets no store by it.
He accomplishes his task, but does not dwell upon it.
And yet it is just because he does not dwell on it
That nobody can ever take it away from him.
———
[02c03t] D. C. Lau
The whole world recognizes the beautiful as the
beautiful, yet this is only the ugly;
the whole world recognizes the good as the good, yet this
is only the bad.
Thus Something and Nothing produce each other;
The difficult and the easy complement each other;
The long and the short offset each other;
The high and the low incline towards each other;
Note and sound harmonize with each other;
Before and after follow each other.
Therefore the sage keeps to the deed that consists in
taking no action and practises the teaching that uses no words.
The myriad creatures rise from it yet it claims no
authority;
It gives them life yet claims no possession;
It benefits them yet exacts no gratitude;
It accomplishes its task yet lays claim to no merit.
It is because it lays claim to no merit
That its merit never deserts it.
———
[02c04t] R. L. Wing
When all the world knows beauty as beauty, There is
ugliness.
When they know good as good, There there is evil.
In this way
Existence and nonexistence produce each other.
Difficult and easy complete each other.
Long and short contrast each other.
High and low attract each other.
Pitch and tone harmonize each other.
Future and past follow each other.
Therefore, Evolved Individuals
Hold their position without effort,
Practice their philosophy without words,
Are a part of All Things and overlook nothing.
They produce but do not possess, Act without expectation,
Succeed without taking credit.
Since, indeed, they take no credit, it remains with them.
———
[02c05t] Ren Jiyu
When all people in the world know the beautiful as
beauty,
There appears ugliness;
When they know goodness as good,
There appears evil.
Therefore, by opposing each other,
Existence and nonexistence come into being,
Difficult and easy form themselves,
Long and short are distinct,
High and low contrast,
Sound and voice harmonize,
Front and back emerge.
Thus, the sage manages affairs by "nonaction,"
And teaches by "saying nothing."
He leaves all things to grow and change without
initiation;
Raises all things without making claim for his ownership;
Promotes all things without attributing them to his
contribution;
And takes no credit for himself when the work is done.
It is because no claim is made that his credit cannot be
forfeited.
———
[02c06t] Gia-fu Feng
Under heaven all can see beauty as beauty only because
there is ugliness.
All can know good as good only because there is evil.
Therefore having and not having arise together.
Difficult and easy complement each other.
Long and short contrast each other;
High and low rest upon each other;
Voice and sound harmonize each other;
Front and back follow one another.
Therefore the sage goes about doing nothing, teaching
no-talking.
The ten thousand things rise and fall without cease,
Creating, yet not possessing,
Working, yet not taking credit.
Work is done, then forgotten.
Therefore it lasts forever.
———
[02c07t] Lok Sang Ho
People under heaven see beauty in what they call
"beauty,"
that way they know of the "ugly."
Similarly people see good in what they call
"good,"
that way they know of the "bad."
Existence and Emptiness are concepts that make sense by
comparison.
Similarly, long lends meaning to short, and high to low.
Harmony is produced when sounds combine in unison.
Because the fore goes, so the back follows.
Thus the Sage would not act as if he could act on his
will.
He teaches the unspoken teaching.
No word is ever spoken, yet living things thrive.
No ownership is claimed, though Nature begets all
creation.
Humility is maintained even as achievement is made.
No credit is claimed even as work is done.
Because no credit is claimed, so no credit is ever lost.
———
[02c08t] Xiaolin Yang
Everyone knows that beauty is good, but ugliness exists
as well.
Everyone knows that kindness is good, but unkindness
exists as well.
Therefore, nothingness and existence always coexist;
As do difficulty and easiness, long and short, high and
low, and sound and hearing.
For this reason, the great men practiced WUWEI.
They wordlessly taught people and let the world develop
by itself.
Create but do not control, nurture but do not own, accomplish
but do not claim.
Only when you do not claim the accomplishment, will it
never leave.
———
[02c09t] Walter Gorn
Old, SELF-PERFECTION
When the world speaks of beauty as being beautiful,
ugliness is at once defined.
When goodness is seen to be good, evil is at once
apparent.
So do existence and non-existence mutually give rise to
one another, as that which is difficult and that which is easy, distant and
near, high and low, shrill and bass, preceding and following.
The Sage therefore is occupied only with that which is
without prejudice.
He teaches without verbosity, he acts without effort; he
produces without possessing, he acts without regard to the fruit of action; he
brings his work to perfection without assuming credit; and claiming nothing as
his own, he cannot at any time be said to lose.
———
[02c10t] James Legge
All in the world know the beauty of the beautiful,
and in doing this they have (the idea of) what ugliness
is;
they all know the skill of the skilful,
and in doing this they have (the idea of) what the want
of skill is.
So it is that existence and non-existence give birth the
one to (the idea of) the other;
that difficulty and ease produce the one (the idea of)
the other;
that length and shortness fashion out the one the figure
of the other;
that (the ideas of) height and lowness arise from the
contrast of the one with the other;
that the musical notes and tones become harmonious
through the relation of one with another;
and that being before and behind give the idea of one
following another.
Therefore the sage manages affairs without doing
anything,
and conveys his instructions without the use of speech.
All things spring up, and there is not one which declines
to show itself;
they grow, and there is no claim made for their
ownership;
they go through their processes, and there is no
expectation (of a reward for the results).
The work is accomplished, and there is no resting in it
(as an achievement).
The work is done, but how no one can see;
'Tis this that makes the power not cease to be.
———
[02c11t] David Hinton
All beneath heaven knows beauty is beauty only because
there's ugliness, and knows good is good only because there's evil.
Being and nonbeing give birth to one another,
difficult and easy complete one another,
long and short measure one another,
high and low fill one another,
music and noise harmonize one another,
before and after follow one another:
that's why a sage abides in the realm of nothing's own
doing,
living out that wordless teaching.
The ten thousand things arise without beginnings there,
abide without waiting there,
come to perfection without dwelling there.
Without dwelling there: that's the one way you'll never
lose it.
———
[02c12t] Chichung
Huang
When all under heaven know beauty as beauty,
There is ugliness;
When all know goodness,
There is evil.
That being and nonbeing mutually generate,
Difficult and easy mutually complement,
Long and short mutually formulate,
High and low mutually fulfill,
Music and voice mutually harmonize,
Front and back mutually follow
Is constant.
Hence, the sage man
Assumed the office of nonaction,
Conducted speechless instruction.
When the ten thousand things rose,
He did not initiate.
He assisted without taking credit;
Scored merits without claiming.
Precisely because he claimed not,
They never vanished.
———
[02c13t] Ellen M.
Chen
When all under heaven know beauty (mei) as beauty,
There is then ugliness (o);
When all know the good (shan) good,
There is then the not good (pu shan).
Therefore being and non-being give rise to each other,
The difficult and easy complement each other,
The long and short shape each other,
The high and low lean on each other,
Voices and instruments harmonize with one another,
The front and rear follow upon each other.
Therefore the sage manages affairs without action,
Carries out (hsing) teaching without speech (yen).
Ten thousand things arise and he does not initiate them,
They come to be and he claims no possession (yu) of them,
He works (wei) without holding on,
Accomplishes (ch'eng) without claiming merit.
Because he does not claim merit,
His merit does not go away.
———
[02c14t] Lee Sun Chen
Org
In our world:
When there was a consensus on what should be judged as
beautiful, a convention on what should be disliked [as ugly] was reciprocally
brought in [inadvertently].
When there was an agreement on what should be deemed
good, an agreement on what was evil (not good) was correspondingly decided
upon.
Accordingly, [the following contrasting concepts were
formulated because of their relative relations]:
Existence (being) and non-existence (nothing) are
inter-dependent [concepts];
Difficulty and easiness are determined by comparison;
Long and short are conjointly formulated;
High and low owe their existences to their relative
positions [to the observer];
Tune and sound are distinguished by [the rule whether a
stream of sounds has internal harmonization];
Front and back are joined together by perspective
positions [of objects to the observer].
Accordingly, a Sage (leader) [adopts the following
measure to lead]:
When comes to managing the government, he would practice
the policy of non-interference;
When comes to educating the population, he would avoid
making speeches (through using tantalizing rhetoric);
Even after having had activated and motivated all and
every things and creatures to embark their potentialities on the best possible
course, he will never withdraw from his continuous and painstaking support.
[A Sage] would help [all creatures] to relish their lives
without being possessive;
[He] would carry out good deeds without asserting his
authority;
[He] would not claim his merit after each success;
It is just because of his avoiding appropriating his
contributions, nothing whatsoever can take away from him his achievements [of
Te].
———
[02c15t] Tien Cong
Tran
When the entire world recognizes beauty as beauty, there
is ugliness.
When the entire world recognizes good as good, there is
evil.
Indeed, "nothing" and "being" give
birth to each other.
Difficult and easy complement each other.
Long and short exhibit each other.
High and low set measure to each other.
Voice and sound harmonize each other.
Back and front follow each other.
Therefore, the sage manages his affairs by
"non-doing", and spreads his teaching by "non-talking".
The Way makes all things and denies nothing; it gives
birth to them, but lays no claim to them; it does its work, but does not say by
its work; it accomplishes his work, but does not dwell on things.
And yet it is just because he does not dwell on things
that nobody can ever take them away from it.
———
[02c16t] Thomas Z.
Zhang
People know what beauty is, because there is ugliness;
people know what good is, because there is bad.
Likewise, empty and full, difficulty and ease, long and short,
high and low, sound and tone, front and rear, all go side by side.
Thus,
the sage handles affairs without the intention for fame,
and teaches without preaching,
lets things develop without initialize them,
lets things grow without interfering them,
lets things move ahead without forcing them,
lets things succeed without boast about them.
Because the sage does not brag his success, he would
continue to be successful.
———
[02c17t] Arthur Waley
It is because every one under Heaven recognizes beauty as
beauty, that the idea of ugliness exists.
And equally if every one recognized virtue as virtue,
this would merely create fresh conceptions of wickedness.
For truly 'Being and Not-being grow out of one another;
Difficult and easy complete one another.
Long and short test one another;
High and low determine one another.
Pitch and mode give harmony to one another.
Front and back give sequence to one another'.
Therefore the Sage relies on actionless activity,
Carries on wordless teaching,
But the myriad creatures are worked upon by him; he does
not disown them.
He rears them, but does not lay claim to them,
Controls them, but does not lean upon them,
Achieves his aim, but does not call attention to what he
does;
And for the very reason that he does not call attention
to what he does
He is not ejected from fruition of what he has done.
———
[02c18t] Richard John
Lynn
Once all under Heaven knew beauty as "beauty";
at that moment "ugliness" was already there.
Once all knew goodness as "goodness"; at that
moment "not good" was already there.
Thus it is that presence and absence generate each other;
difficulty and ease determine the sense of the other;
long and short give proportion to the other;
highs and lows are a matter of relative inclination;
instrumental sounds and voice tones depend on one other
for harmony;
and before and after result from their relative places in
a sequence.
Therefore, the sage [sheng] tends to matters without
conscious effort
And practices the teaching that is not expressed in
words.
The myriad folk model their behavior on him, yet he does
not tell them to do so.
He gives them life, yet he possesses them not.
He acts, yet they do not depend on him.
And he achieves success yet takes no pride in it.
It is just because he is not proprietary that he does not
lose it.
———
[02c19t] Lin Yutang
THE RISE OF RELATIVE OPPOSITES
When the people of the Earth all know beauty as beauty,
There arises (the recognition of) ugliness.
When the people of the Earth all know the good as good,
There arises (the recognition of) evil.
Therefore:
Being and non-being interdepend in growth;
Difficult and easy interdepend in completion;
Long and short interdepend in contrast;
High and low interdepend in position;
Tones and voice interdepend in harmony;
Front and behind interdepend in company.
Therefore the Sage:
Manages affairs without action;
Preaches the doctrine without words;
All things take their rise, but he does not turn away
from them;
He gives them life, but does not take possession of them;
He acts, but does not appropriate;
Accomplishes, but claims no credit.
It is because he lays claim to no credit
That the credit cannot be taken away from him.
———
[02c20t] Victor H.
Mair
When all under heaven know beauty as beauty, already
there is ugliness;
When everyone knows goodness, this accounts for badness.
Being and nonbeing give birth to each other,
Difficult and easy complete each other,
Long and short form each other,
High and low fulfill each other,
Tone and voice harmonize with each other,
Front and back follow each other - it is ever thus.
For these reasons,
The sage dwells in affairs of nonaction, carries out a
doctrine without words.
He lets the myriad creatures rise up but does not
instigate them;
He acts but does not presume;
He completes his work but does not dwell on it.
Now,
Simply because he does not dwell on them, his
accomplishments never leave him.
———
[02c21t] Tolbert
McCarroll
All under heaven see beauty as beauty only because they
also see ugliness.
All announce that good is good only because they also
denounce what is bad.
Therefore,
something and nothing give birth to one another.
Difficult and easy complete one another.
Long and short fashion one another.
High and low arise from one another.
Notes and tones harmonize with one another.
Front and back follow one another.
Thus,
the True Person acts without striving and teaches without
words.
Deny nothing to the ten thousand things.
Nourish them without claiming authority,
Benefit them without demanding gratitude,
Do the work, then move on.
And, the fruits of your labor will last forever.
———
[02c22t] David H. Li
For [people in] the world to know [only] beauty and what
is beautiful is ugly;
to know [only] goodness and what is good is not good.
Ull and Null complement in generation,
difficult and easy complement in completion;
long and short complement in form,
high and low complement in norm;
voice and sound complement in harmony,
front and rear complement in company;
- they are ever so.
Thus,
a sage practices laissez-faire governance and provides
wordless instructions.
[A sage] neither interferes with myriad matters'
generation,
nor takes possession of [their] cultivation,
nor expects approbation of [his/her] provision,
nor seeks acclamation for [their] accomplishments.
It is because [the sage] does not seek acclamation for
[his/her] accomplishments that they do not disappear.
———
[02c23t] Yasuhiko
Genku Kimura
When the world recognizes beauty as beauty, ugliness
arises.
When the world recognizes good as good, evil arises.
Being and non-being create each other.
Difficult and easy define each other.
Long and short form each other.
High and low support each other.
Tone and voice accompany each other.
Before and after follow each other.
Hence,
the sage lives in the state of non-action - of eternal
balance,
And teaches by the precept of silence - and through his
silent deed.
He accepts things as they arise,
Creates without possessing,
Performs without depending,
Accomplishes without claiming credit.
Because he does not claim credit for himself,
His virtues endure forever more.
———
[02c24t] Chou-Wing
Chohan
When the world understands that beauty is beautiful,
ugliness will exist.
When the world understands that goodness is good, evil
will exist.
From that we learn that:
Existence affirms non-existence,
Ease affirms difficulty,
Short derives from long, because that is what it is
compared to,
Low derives from high, because according to that it is
measured,
Echo affirms sound,
After follows before.
Accordingly,
The sage operates without action,
And teaches his pupils without words.
Everything in the universe, when defined, is relative to
everything else.
The sage does not try to differentiate things, he does
not try to show his preference for things either in deed or in speech.
This does not mean that the sage does nothing or says
nothing;
rather, it means that he "accepts things as they
are," easily and naturally, without making any demands.
———
[02c25t] Man-Ho Kwok
Beauty and mercy are only recognized by people
Because they know the opposite, which is ugly and mean.
If the people think they know goodness
Then all they really know is what evil is like!
Nothing, and Heaven share the same root -
Difficulty and ease are a part of all work.
The long and the short are in your hands,
Above and below exist because they each do,
What you want and what you say should be the same ...
Neither future nor past can exist alone.
The sage has no attachment to anything,
and he therefore does what is right without speaking by
simply being in the Tao.
Life, all life began without words.
Life is made - and no one owns it.
The Tao is neither selfish nor proud.
The Tao is generous and graceful in what it does
Without ever claiming any merit
And the sage's greatness lies in taking no credit.
———
[02c26t] Gu Zhengkun
The whole world knows the beautiful as beautiful
Only because of the existence of the ugly;
The whole world knows the good as good
Only because of the existence of the bad.
Hence the Being and the Nothingness exist in opposition;
The difficult and the easy complement each other;
The long and the short manifest themselves by comparison;
The high and the low are inclined as well as opposed to
each other;
The consonants and vowels harmonize with each other;
The front and the back follow each other.
Thus the sage behaves
Without taking active action,
Teaches without using words,
Lets all things rip without interference,
Gives them life without claiming to be their owner,
Benefits them without claiming to be their benefactor,
succeeds without claiming credit.
Because he does not claim credit,
His credit is never lost.
———
[02c27t] Chao-Hsiu
Chen
The whole world can see the beautiful as the beautiful
only because of the ugly.
The whole world can recognize the good as the good only
because of the bad.
Something and nothing create each other.
The difficult and the easy complement each other.
The long and the short define each other.
The high and the low counterbalance each other.
Before and after follow each other.
Therefore the sage acts without action, teaches without
words.
The myriad creatures keep on going without an end,
creating life without possessing it,
performing deeds without expectations,
fulfilling the mission without claiming a victory,
because the sage does not ask for praise,
therefore the praise remains with him for ever.
———
[02c28t] Liu Qixuan
We know beauty because there is ugliness.
We know goodness because there are evils.
Therefore, being and non-being are relative to each other
As are what is difficult and what is easy;
What is long and what is short;
What is high and what is low;
What sounds and what resonates;
And what precedes and what follows.
The wise do good by doing nothing
And teach well by teaching nothing.
Things work without intruding on the natural process,
Develop and produce without desiring willfully,
And are successful without feeling success.
Only those who possess nothing
Will lose nothing.
———
[02c29t] Shi Fu Hwang
The Rise Of Relative Opposites
Lao Tze says,
When the people in the world gain a knowledge of that
which is beautiful,
they will also gain a knowledge of that which is ugly.
When they gain a knowledge of that which belongs to the
realm of the good,
they will also gain a knowledge of that which belongs to
the realm of the bad.
Existence and non-existence shall rotate to take place;
difficulty and ease impress people by the prepossession;
length long and short are acknowledged in comparison;
tallness and lowness confront to make contrast;
harmonious musical pieces, the notes and tones
interdepend;
that which is before or behind leads or follows the
other.
Therefore, there is a sage who likes to do business
without the intent to control fate and conveys his instruction without speech.
All things make an effort to prosper, and there is no one
who comes to interfere with them.
Moreover, the one who gives life to all things does not
claim ownership of them;
works laboriously for them, and does not expect a reward
in return;
establishes the feat for them, and does not confess the
achievement.
Because it does not confess the achievement, no one can
forget the achievement.
———
[02c30t] Ch’u Ta-Kao
When all in the world understand beauty to be beautiful, then
ugliness exists.
When all understand goodness to be good, then evil
exists.
Thus existence suggests non-existence;
Easy gives rise to difficult;
Short is derived from long by comparison;
Low is distinguished from high by position;
Resonance harmonizes sound;
After follows before.
Therefore, the Sage carries on his business without
action, and gives his teaching without words.
———
[02c31t] Paul J. Lin
When all in the world recognize beauty as beauty, it is
ugliness.
When they recognize good as good, it is not good.
Therefore,
being and non-being beget each other,
hard and easy complement each other,
long and short shape each other,
high and low rely on each other,
sound and voice harmonize with each other,
front and back follow each other.
Therefore, the Sage administers without action and
instructs without words.
He lets all things rise without dominating them,
produces without attempting to possess,
acts without asserting,
achieves without taking credit.
And because he does not take credit, it will never leave
him.
———
[02c32t] Michael
LaFargue
When everyone in the world recognizes the elegant as
elegant ...
then ugliness has just appeared.
When all recognize goodness as good ...
then the not-good has just appeared.
Yes:
'Being' and 'nothing' give birth one to the other;
'the difficult' and 'the easy' give full shape to one
another;
'what excels' and 'what falls short' form one another;
'the noble' and 'the lowly' give content to one another;
the music and the voice harmonize with one another;
the back and the front follow one another.
Always.
And so the Wise Person:
Settles into his job of Not Doing,
carries on his teaching done without talking.
The thousands of things arise and are active -
and he rejects none of them.
He is a doer but does not rely on this,
he achieves successes but does not dwell in them.
He just does not dwell in them, and so they cannot be
taken away.
———
[02c33t] Cheng Lin
As soon as the world regards some thing as beautiful,
forthwith also appears ugliness.
As soon as the world regards some deed as good, forthwith
also appears evil.
Thus we have the alternation of existence and
non-existence;
the succession of the difficult and the easy;
the comparison of the long and the short;
the contrast between the high and the low;
the variation of pitch notes;
the order of precedence and sequence.
The Sage is ever free from artifice, and practises the
precept of silence.
He dose things without the desire for control.
He lives without the thought of private ownership.
He gives without the wish for return.
He achieves without claiming credit for himself.
Because he does not claim credit for himself, he is
always given credit.
———
[02c34t] Yi Wu
When all in the world know beauty as beauty,
then ugliness already has arisen.
When all know good as good,
then bad already has arisen.
Therefore:
existence and non-existence give birth to each other,
difficult and easy complement each other,
long and short contrast with each other,
high and low rely on each other,
sound and voice harmonize with each other,
front and back follow each other.
Therefore:
the sage manages his affairs by non-action and spreads
his teachings without words.
All things arise, he does not reject them.
He produces, but does not possess;
acts, but does not take credit;
achieves merit, but does not dwell [on it].
Because he does not dwell on it, it does not leave him.
———
[02c35t] Han Hiong
Tan
When everyone knows what beauty is,
There must also be ugliness.
When everybody knows what goodness is,
Then evil must also exist.
Therefore, the haves and the have-nots coexist.
Easy and hard become complementary.
Long and short differ in length.
High and low contrast in height.
Tone and pitch harmonise with each other.
The past is followed by the present.
Hence, the sage manages his affairs with non-action,
Teaches without utterance,
And lets everything develop without any interference.
Dao procreates but does not possess.
It facilitates development but does not gloat.
When it accomplishes his task, it does not claim credit.
As the sage does not claim credit for his success,
The credit cannot be taken away from him.
———
[02c36t] Hua-Ching Ni
As soon as the world regards something as beautiful,
ugliness simultaneously becomes apparent.
As soon as the world regards something as good,
evil simultaneously becomes apparent.
In exactly the same manner,
existence and nonexistence give birth to each other.
Difficult and easy define each other.
Long and short form each other.
High and low make each other distinguishable.
Silence and sound make each other conspicuous.
Front and back connect each other.
Realizing this, one does not separate one's being from
the subtle essence of the universe.
One holds no preconceptions, and does things without
insisting on personal conditions.
One guides people by living in accord with the essence of
life.
One brings good things about, but has no intention of
possessing them.
One performs work, but has no intention to acquire
personal power.
When one's task is accomplished,
one lets go of it and seeks no reward or recognition.
Because one does not claim credit for oneself,
one does not do any damage to oneself.
———
[02c37t] Chang
Chung-yuan
When beauty is universally affirmed as beauty, therein is
ugliness.
When goodness is universally affirmed as goodness,
therein is evil.
Therefore: being and non-being are mutually posited in
their emergence.
Difficult and easy are mutually posited in their
complementariness.
Long and short are mutually posited in their positions.
High and low are mutually posited in their contradiction.
Voice and tone are mutually posited in their unity.
Front and back are mutually posited in their succession.
Thus, the wise deals with things through non-interference
and teaches through no-words.
All things flourish without interruption.
They grow by themselves, and no one possesses them.
Work is done, and no one depends on it.
Achievements are made, but no one claims credit.
Because no one claims credit, achievements are always there.
———
[02c38t] Henry Wei
Self-Culture
Yang Shen
When all the world knows beauty as beauty,
Then ugliness comes into being;
When all the world knows goodness as goodness,
Then evil comes into being.
Therefore,
Being and Non-Being condition each other;
Difficult and Easy give rise to each other;
Long and Short set off each other;
High and Low contrast each other;
Tone and Voice harmonize each other;
Front and Rear succeed each other.
Thus the Sage handles affairs non-assertively,
And imparts his teaching without words.
The ten thousand things grow apace,
But he does not let them down.
He produces but does not claim ownership;
He acts but does not presume on the result;
He achieves success but does not take the credit.
For the very reason that he takes no credit,
Credit does not separate from him.
———
[02c39t] Ha Poong Kim
All under Heaven recognize beautiful as beautiful,
But this is none other than ugly.
Everyone recognizes good as good,
But this is none other than bad.
Therefore being and non-being rise together;
Difficult and easy complete each other;
Long and short shape each other;
High and low lean on each other;
Sound and voice come in harmony;
Front and back accompany each other.
Therefore the sage
Relies on no-action,
Practices wordless teaching.
There rise the ten thousand things, but he disowns
nothing,
He gives them life, yet does not possess them;
Rules them, yet does not depend on them;
His work is done, but he never dwells in it.
Truly, since he never dwells,
He never departs.
———
[02c40t] Tao Huang
In the world,
Everyone recognizes beauty as beauty,
Since the ugly is also there.
Everyone recognizes goodness as goodness,
Since evil is also there.
Since being and nonbeing give birth to each other,
Difficulty and ease complete each other,
Long and short measure each other,
High and low overflow into each other,
Voice and sound harmonize with each other,
And before and after follow each other,
Therefore the sage
Lives in actionless engagement,
And preaches wordless doctrine.
The myriad creatures
Act without beginning,
Nourish without possessing,
Accomplish without claiming credit.
It is accomplishment without claiming credit that makes
the outcome self-sustaining.
———
[02c41t] Tang
Zi-chang
When the whole world recognizes that beauty is beautiful,
It may be not beautiful at all.
When the whole world recognizes that goodness is good,
It may not be good at all.
Thus, existence and nonexistence produce each other.
The high and the low are compared with each other.
The long and the short show off each other.
The high and the low compliment each other.
The front and the rear follow each other.
Thus the Sage ruler administered state affairs by
non-interference and carried out education by non-preaching.
All things are resolved in order and nothing is rejected.
It produces All Things but it does not possess them.
It provides everything for them but it does not take
anything from them.
He accomplished deeds for them, but he did not claim the
deeds.
Since he did not claim the deeds, they did not leave him.
———
[02c42t] Wing-tsit
Chan
When the people of the world all know beauty as beauty,
There arises the recognition of ugliness.
When they all know the good as good,
There arises the recognition of evil.
Therefore:
Being and non-being produce each other;
Difficult and easy complete each other;
Long and short contrast each other;
High and low distinguish each other;
Sound and voice harmonize each other;
Front and behind accompany each other.
Therefore the sage manages affairs without action
And spreads doctrines without words.
All things arise, and he does not turn away from them.
He produces them but does not take possession of them.
He acts but does not rely on his own ability.
He accomplishes his task but does not claim credit for
it.
It is precisely because he does not claim credit that his
accomplishment remains with him.
———
[02c91t] И.
И. Семененко
Когда все
в
Поднебесной
знают, что
прекрасное
прекрасно, то
вот и
безобразное;
когда все
знают, что
добро
является
добром, то
вот и зло.
Наличие и
неналичие
друг друга
порождают,
трудное и
легкое друг
друга
образуют,
короткое
и длинное
друг друга
формируют,
высокое и
низкое
взаимно
соотносятся,
тона
звучат в
гармонии,
переднее
и заднее друг
за другом
следуют.
Вот
почему
Премудрый
человек
пребывает в деле
недеяния,
проводит
в жизнь
учение,
невыразимое
в словах.
От десяти
тысяч вещей,
хотя они и
возрастают,
он не
отказывается;
чему дает
жизнь, не
имеет, что
делает, на то
не опирается,
свершая
подвиги, к
себе их не
относит.
Лишь
потому, что
не относит, и
остается с ними
неразлучен.
———
[02c92t] А.
А. Маслов
Лишь
только в
Поднебесной
узнали, что
красивое -
красиво,
тотчас
появилось и
уродство.
Как
только все
узнали, что
добро - это
добро, тотчас
появилось и
зло.
Ибо
наличие и
отсутствие
порождают
друг друга.
Сложное и
простое
создают друг
друга.
Длинное и
короткое
поверяют
друг друга.
Высокое и
низкое
тянутся друг
к другу.
Голоса и
звуки
приходят в
гармонию
друг с другом.
"До" и
"после" следуют
друг за
другом.
Поэтому
мудрец
действует
недеянием и
учит
молчанием.
Мириады
созданий
возникают из
этого, а он не
правит ими.
Он
порождает их
и не обладает
ими;
действует,
не имея
воздаяния;
достигая
совершенства,
не считает
это успехом;
в силу
того, что он
никогда не
стремится к
успеху, тот никогда
не покидает
его.
———
[02c93t] Е.
А. Торчинов
Когда в
Поднебесной
все узнают,
что прекрасно
прекрасное, -
это уже
безобразно.
Когда в
Поднебесной
все узнают,
что добро есть
добро, - это
уже не добро.
Поэтому
отсутствие и
наличие друг
друга порождают,
легкое и
трудное друг
друга
определяют,
длинное и
короткое
друг друга
измеряют,
высокое и
низкое друг
друга
исчисляют,
мелодия и
ритм друг с
другом
гармонируют,
начало и
конец друг с
другом
чередуются.
Поэтому совершенный
мудрец
пребывает в
делах недеяния,
не прибегая к
словам, он
осуществляет
учение.
Все сущее
творит, не
полагая
начала
творению, и
действует, не
замышляя
ничего
преднамеренно.
И
Дао-Путь -
рождает, но
не обладает,
действует, но
не
предумышляет,
благими
качествами и
свойствами
обладает, к
ним не
привязываясь
никогда.
Поскольку
в них он к ним
не привязан,
то их он и не
теряет.
———
[02c94t] А.
Е. Лукьянов
Когда в
Поднебесной
все узнают,
что прекрасное
есть
прекрасное,
то
появляется и
безобразное.
[Когда в
Поднебесной]
все узнают,
что добро есть
добро, то
появляется и
не добро.
Это
происходит
потому, что
бытие и
небытие друг
друга
порождают,
трудное и
легкое друг
друга
создают,
длинное и
короткое
друг с другом
соизмеряются,
высокое и
низкое друг с
другом
сопоставляются,
звук и
мелодия друг
с другом
согласуются,
переднее
и заднее друг
за другом
следуют.
Вот
почему
совершенномудрый
человек правит
службу
недеяния,
ведет учение
без слов.
Мириады
вещей творит
и не
уклоняется
от этого.
Рождает и
не обладает [ими].
Возделывает
и ни на что не
опирается,
Успешно
завершает и
не ставит
себе это в заслугу.
А
поскольку не
ставит в
заслугу,
постольку и
не
отвергается.
———
[02c95t] Ян
Хин-шун
Когда все
в
Поднебесной
узнают, что
прекрасное
является
прекрасным,
появляется и
безобразное.
Когда все
узнают, что
доброе
является
добром,
возникает и
зло.
Поэтому
бытие и
небытие
порождают
друг друга,
трудное и
легкое
создают друг
друга,
длинное и
короткое
взаимно
соотносятся,
высокое и
низкое
взаимно
определяются,
звуки,
сливаясь,
приходят в
гармонию,
предыдущее
и
последующее
следуют друг
за другом.
Поэтому
совершенномудрый,
совершая
дела,
предпочитает
недеяние;
осуществляя
учение, не
прибегает к
словам;
вызывая
изменения
вещей, [он] не
осуществляет
их сам;
создавая,
не обладает [тем,
что создано];
приводя в
движение, не
прилагает к
этому усилий;
успешно
завершая
[что-либо], не
гордится.
Поскольку
он не
гордится, его
заслуги не могут
быть
отброшены.
———
[02c96t] Д.
П. Конисси
Под небом
все (люди)
знают, что
красивое есть
красивое, но
оно только
безобразное.
Точно
также все
знают, что
добро есть
добро, но оно
только зло.
Из бытия
и небытия
произошло
все;
из
невозможного
и возможного
- исполнение;
из
длинного и
короткого -
форма.
Высокое
подчиняет
себе низшее;
высшие
голоса
вместе с низшими
производят
гармонию;
предшествующее
подчиняет
себе
последующее.
Святой
муж, будучи
бездеятельным,
распространяет
свое учение.
Вся тварь
повинуется
ему и никогда
не откажется
от
исполнения
его воли.
Он
производит
много, но
ничего не
имеет;
делает много,
но не
хвалится
сделанным;
совершает
подвиги, но
их не
приписывает
себе.
Он нигде
не
останавливается,
поэтому ему не
будет
надобности
удаляться
туда, куда он не
желает.
———
[02c97t] В.
В. Малявин
Когда в
мире узнают,
что
прекрасное -
прекрасно,
тотчас появляется
уродство.
Когда в
мире узнают,
что доброе -
добро, появляется
зло.
Наличное
и
отсутствующее
друг друга
порождают.
Трудное и
легкое друг
друга
создают.
Длинное и
короткое
друг друга
выявляют.
Высокое и
низкое друг
друга
устанавливают.
Музыка и
голос друг
другу
откликаются.
Предыдущее
и
последующее
друг за
другом следуют.
Так будет
всегда.
Посему
премудрый
человек
предается
делу недеяния
И
претворяет
бессловесное
учение.
Десять
тысяч вещей
созидают - и
он ничего не
отвергает,
Рождают -
и он ничем не
владеет.
Все
свершают - и
он за это не
держится.
Успехи
приходят - и
он не
помещает
себя в них.
Он ни в
чем не
пребывает - и
от него ничто
не уходит!
———
[02c98t] Б.
Б.
Виногродский
В
Поднебесной
всегда, узнав
о красоте,
начинают
осуществлять
красивое.
И вот - уже
безобразное.
Всегда,
узнав о
совершенствовании,
начинают
осуществлять
совершенствование.
И вот - уже
не-совершенствование.
Причинность:
В
контакте
наличия и
отсутствия
происходит
рождение.
В
контакте
трудного и
легкого
происходит становление-завершение.
В
контакте
длинного и
короткого
появляется
форма.
В
контакте
высокого и
низкого
происходит потеря
равновесия.
В
контакте
звука и
голоса
осуществляется
согласие.
В
контакте
переднего и
заднего
появляется
следование.
Это дает:
Человек
мудрости
пребывает в
осуществлении
отсутствия.
Таково
его дело.
Совершает
действия без
пояснений
словами.
Таково
его учение.
Ведь
мириады
сущностей
совершают
работу, а нет
оформления в
словах.
Происходит
рождение, а
нет
обладания.
В
осуществлении
нет
отождествления.
При
успешном
завершении
нет
пребывания в
этом.
А коли
нет
пребывания в
этом, то нет и
исчезновения.
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PSEUDO-CHAPTER Three
□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□
———
[03c01t] Robert G.
Henricks
By not elevating the worthy, you bring it about that
people will not compete.
By not valuing goods that are hard to obtain, you bring
it about that people will not act like thieves.
By not displaying the desirable you bring it about that
people will not be confused.
Therefore, in the government of the Sage:
He empties their minds,
And fills their bellies.
Weakens their ambition,
And strengthens their bones.
He constantly causes the people to be without knowledge and
without desires.
If he can bring it about that those with knowledge simply
do not dare to act,
Then there is nothing that will not be in order.
———
[03c02t] John C. H.
Wu
BY not exalting the talented you will cause the people to
cease from rivalry and contention.
By not prizing goods hard to get, you will cause the
people to cease from robbing and stealing.
By not displaying what is desirable, you will cause the
people's hearts to remain undisturbed.
Therefore, the Sage's way of governing begins by
Emptying the heart of desires,
Filling the belly with food,
Weakening the ambitions,
Toughening the bones.
In this way he will cause the people to remain without
knowledge and without desire, and prevent the knowing ones from any ado.
Practice Non-Ado, and everything will be in order.
———
[03c03t] D. C. Lau
Not to honour men of worth will keep the people from
contention;
not to value goods which are hard to come by will keep
them from theft;
not to display what is desirable will keep them from
being unsettled of mind.
Therefore in governing the people, the sage empties their
minds but fills their bellies, weakens their wills but strengthens their bones.
He always keeps them innocent of knowledge and free from
desire, and ensures that the clever never dare to act.
Do that which consists in taking no action, and order
will prevail.
———
[03c04t] R. L. Wing
Do not exalt the very gifted, And people will not
contend.
Do not treasure goods that are hard to get, And people
will not become thieves.
Do not focus on desires, And people's minds will not be
confused.
Therefore, Evolved Individuals lead others by Opening
their minds,
Reinforcing their centers, Relaxing their desires,
Strengthening their characters.
Let the people always act without strategy or desire;
Let the clever not venture to act.
Act without action, And nothing is without order.
———
[03c05t] Ren Jiyu
Refrain from exalting capable men, so that the people
shall not compete.
Refrain from valuing rare goods, so that the people shall
not steal.
Refrain from displaying anything which arouses desires,
so that the people's hearts will not be disturbed.
Therefore the government of (under Heaven) the sage lies
in:
Simplifying the people's minds,
Filling their bellies,
Weakening their ambitions,
Strengthening their bones,
And always keeping the people innocent of knowledge and
desires.
(Thus) anyone who thinks himself clever is afraid of
meddling.
By handling affairs on the principle of nonaction
everyone will do well.
———
[03c06t] Gia-fu Feng
Not exalting the gifted prevents quarreling.
Not collecting treasures prevents stealing.
Not seeing desirable things prevents confusion of the
heart.
The wise therefore rule by emptying hearts and stuffing
bellies,
by weakening ambitions and strengthening bones.
If people lack knowledge and desire, then intellectuals
will not try to interfere.
If nothing is done, then all will be well.
———
[03c07t] Lok Sang Ho
The wise ruler treats able men the same as he would treat
others.
In so doing he avoids strife.
He plays down precious goods.
In so doing he discourages the emergence of thieves.
He makes an effort to stem the emergence of objects of
desire.
In so doing he ensures that his citizens' minds will not
be thrown into disarray.
Thus the Sage's governance satisfies the real needs of
people,
while emptying their minds of desires;
Builds up the inner strengths (bones) of people
while weakening their vain ambitions.
He would preserve the natural simplicity of his citizens'
minds and reduce their desires.
In so doing the clever people will learn that their
contrivance will not work.
Because the Sage does nothing but following the law of
nature
nothing will deviate from their natural and orderly
places.
———
[03c08t] Xiaolin Yang
If you do not worship the nobility, there will be no
fighting among people.
If you do not value scarce items, there will be no
stealing.
If you do not show people temptations, their hearts will
not be wild.
Therefore, the great men's ways of governing people were:
To remove their greed but fill their stomachs,
To weaken their ambition but strengthen their bodies.
Always keep them without knowledge and without desires,
And this prevents those clever manipulators from doing
anything.
———
[03c09t] Walter Gorn
Old, RESTING THE PEOPLE
Avoiding distinctions of merit among the people prevents
jealousy.
Not setting a value on rare things prevents theft.
Not seeking the things of sense keeps the mind in peace.
Thus the Sage governs by ridding the heart of its
desires, giving the stomach due satisfaction, by resting the muscles and
strengthening the bones, by preserving the world from a knowledge of evil and
hence from its desire, and by making those who have such knowledge afraid to
use it.
He acts by non-action, and by this he governs all.
———
[03c10t] James Legge
Not to value and employ men of superior ability is the
way to keep the people from rivalry among themselves;
not to prize articles which are difficult to procure is the
way to keep them from becoming thieves;
not to show them what is likely to excite their desires
is the way to keep their minds from disorder.
Therefore the sage, in the exercise of his government,
empties their minds, fills their bellies, weakens their wills, and strengthens
their bones.
He constantly (tries to) keep them without knowledge and
without desire, and where there are those who have knowledge, to keep them from
presuming to act (on it).
When there is this abstinence from action, good order is
universal.
———
[03c11t] David Hinton
Never bestow honors and people won't quarrel.
Never prize rare treasures and people won't steal.
Never flaunt alluring things and people won't be
confused.
This is how a sage governs.
Fill bellies and empty minds,
strengthen bones and weaken ambition,
always keep the people from knowing and wanting,
then those who know are those who never presume to act.
If you're nothing doing what you do all things will be
governed well.
———
[03c12t] Chichung
Huang
Do not exalt talents
So that the people will not contend;
Do not treasure goods hard to come by
So that the people will not steal;
Do not parade enviable things
So that the people will not rebel.
Hence, when the sage man ruled,
He emptied their minds,
Filled their stomachs,
Weakened their ambitions,
Strengthened their bones.
He constantly made the people
Uncrafty and unlustful,
And made them know not to be daring.
He acted not, that is all.
Thus, the state cannot but become well-ruled.
———
[03c13t] Ellen M.
Chen
Do not honor (shang) the worthy (hsien),
So that the people will not contend (cheng) with one
another.
Do not value (kuei) hard-to-get goods,
So that the people will not turn robbers.
Do not show objects of desire (k'o yü),
So that the people's minds (hsin) are not disturbed.
Therefore, when the sage rules:
He empties the minds (hsin) of his people,
Fills their bellies,
Weakens their wills (chih),
And strengthens their bones.
Always he keeps his people in no-knowledge (wu-chih) and
no-desire (wu-yü),
Such that he who knows dares not act.
Act by no-action (wu-wei),
Then, nothing is not in order.
———
[03c14t] Lee Sun Chen
Org
[A Sage] would not exalt sages [with honor and benefit]
for the purpose of preventing sapiens from [connivingly] contending [for the
title out of vanity];
[He] would not promote hard-to-get goods so that people
will not [be tempted to] rob and steal;
[He] would keep sense-appealing objects out of people's
sight so that people's hearts (minds) will not be confused.
Accordingly,
A Sage rules with the following measure:
Humbling people's heart [to weed out prejudices and
conceit from their minds, so that they are prepared for the reception of true
knowledge];
Filling up people's stomachs;
Weakening people's [selfish and improper] desires;
Strengthening people's backbones [for the quest of
truth].
[A Sage] would constantly keep people away from
[unaccountable] knowledge and [selfish] desires;
By doing so, sly and artful people will not dare to
muddle through;
Practicing the principle of non-interference with utmost
diligence will bring about orderly and even-handed management.
———
[03c15t] Tien Cong
Tran
Do not exalt the talented, and the people cease from
rivalry and contention.
Do not prize goods hard to get, and the people cease from
robbing and stealing.
Do not display what is desirable, and the people's hearts
remain undisturbed.
Therefore, the sage's way of governing is: emptying the
mind, filling the belly, weakening the will, toughening the bones.
In this way he will cause the people to remain without
knowledge and without desire, and prevent the knowing ones from any doing.
Doing "non-doing", and everything will be in
order.
———
[03c16t] Thomas Z.
Zhang
Do not glorify the elite, and people will not compete.
Do not treasure rare things, and people will not steal
them.
Do not let people see things that induce desire, and
people will not commit crimes.
Thus,
the sage will make people know less, but feed them well;
make them less ambitious, but physically strong;
make people less knowledgeable and have less desire.
This way, even knowledgeable people would not dare to
have ambition.
Do not coerce people, and then they are not difficult to
rule.
———
[03c17t] Arthur Waley
If we stop looking for 'persons of superior morality'
(hsien) to put in power, there will be no more jealousies among the people.
If we cease to set store by products that are hard to
get, there will be no more thieves.
If the people never see such things as excite desire,
their hearts will remain placid and undisturbed.
Therefore the Sage rules
By emptying their hearts
And filling their bellies,
Weakening their intelligence
And toughening their sinews
Ever striving to make the people knowledgeless and
desireless.
Indeed he sees to it that if there be any who have
knowledge, they dare not interfere.
Yet through his actionless activity all things are duly
regulated.
———
[03c18t] Richard John
Lynn
Do not exalt the worthy [xian], and so keep the common
folk from contention.
Do not value goods hard to get, and so stop the common
folk from becoming thieves.
Do not let them see desirable things, and so spare the
hearts/minds of the common folk from disorder.
Therefore the way the sage governs is to keep their
hearts/minds empty and their bellies full.
He keeps their wills weak and their bones strong.
He always keeps the common folk free from the capacity
for knowing and from feeling desire.
And prevents the knowledgeable from ever daring to act.
Because he acts without conscious effort, nothing remains
ungoverned.
———
[03c19t] Lin Yutang
ACTION WITHOUT DEEDS
Exalt not the wise,
So that the people shall not scheme and contend;
Prize not rare objects,
So that the people shall not steal;
Shut out from sight the things of desire,
So that the people's hearts shall not be disturbed.
Therefore in the government of the Sage:
He keeps empty their hearts,
Makes full their bellies,
Discourages their ambitions,
Strengthens their frames;
So that the people may be innocent of knowledge and
desires,
And the cunning ones shall not presume to interfere.
By action without deeds
May all live in peace.
———
[03c20t] Victor H.
Mair
Not exalting men of worth prevents the people from
competing;
Not putting high value on rare goods prevents the people
from being bandits;
Not displaying objects of desire prevents the people from
being disorderly.
For these reasons,
The sage, in ruling,
hollows their hearts,
stuffs their stomachs,
weakens their wills,
builds up their bones,
Always causing the people to be without knowledge and
desire.
He ensures that the knowledgeable dare not be hostile,
and that is all.
Thus,
His rule is universal.
———
[03c21t] Tolbert
McCarroll
Not exalting the talented prevents rivalry.
Not valuing goods that are hard to obtain prevents
stealing.
Not displaying desirable things prevents confusion of the
heart.
Therefore,
the True Person governs by
emptying the heart of desire
and filling the belly with food,
weakening ambitions
and strengthening bones.
If the people are simple and free from desire,
then the clever ones never dare to interfere.
Practice action without striving and all will be in
order.
———
[03c22t] David H. Li
Where admiration is not bestowed upon the wise,
the populace will not compete for recognition.
Where premium is not placed on rare goods,
the populace will not engage in robbery.
Where desirable items are not on display,
the populace will not be tempted.
Thus,
the sage governs by cleansing [the populace's] hearts,
filling their stomachs,
taming their will,
and strengthening their bodies
- to induce the populace, in time, not to indulge in
knowledge nor to cultivate avarice.
So prepared, those with wisdom dare not offer schemes,
and laissez-faire governance follows.
With that, no affair is beyond governance.
———
[03c23t] Yasuhiko
Genku Kimura
When the learned is not over esteemed,
There will not be unnecessary competition amongst people.
When the treasure is not over valued,
There will not be acts of stealing amongst people.
When we do not show people things that stir up their
wants,
Their minds will not be disturbed.
Therefore, the sage governs the people by
Restoring balance in value and worth, through
Emptying people's minds and filling their essence,
Weakening their ambition and strengthening their
character,
Freeing them from knowledge and wants, and
Keeping the learned from over exercising their authority.
Act in accordance with the principle of non-action - of
eternal balance,
Then order will arise of itself.
———
[03c24t] Chou-Wing
Chohan
If the exalted are not praised, the humble will not put
on airs.
When rare things are not assigned a value, the thief has
no reason to steal them.
When the desired object is not shown, the heart has no
reason to covet it.
Therefore the sage says:
By emptying their hearts
By filling their stomachs
By weakening their ambition
By strengthening their bones,
He prevents them from knowing what evil is and yearning for
good, and this also prevents the knowledgeable ones from acting according to
their knowledge.
He governs by non-action,
And therefore, there is nothing that cannot be done.
Non-quiet and non-order in the world are caused by
ambition to attain the unattainable,
and by plotting to go from the undesired to the desired.
If people would obey the laws of the world the way the
sage does, there would always be balance between body and soul, and peace and
serenity would abound in the world.
———
[03c25t] Man-Ho Kwok
If the sage refuses to be proud
Then people won't compete for his attention;
If the sage does not buy treasures
Then the people won't want to steal them;
If the sage governs with vision
Then his people will not go wrong.
So in his wisdom, he restrains himself:
- by not being greedy for food
- by not dominating the State
- by keeping himself healthy and fit.
The sage always makes sure that the people don't know
what he's done, so they never want to be in control - and are never driven by
ambition.
He keeps them in truth like this acting invisibly.
You see, if there is nothing to fight for
then there is nothing that can break the flow.
———
[03c26t] Gu Zhengkun
Keep the people from contention by disregarding men of
abilities;
Keep the people from theft by not valuing rare goods;
Keep the people from the disturbed state of mind by
concealing what is desirable.
That is why in governing the people
The sage simplifies their minds but fills up their
stomachs;
weakens their wills, but strengthens their bones.
By keeping the people from knowledge and desires,
He disables wise men from taking any active action.
Act in accordance with this principle of inaction
And the world will be kept in order everywhere.
———
[03c27t] Chao-Hsiu
Chen
Not to value one's own virtues is the way to restrain
people from striving for wealth.
Not to value the precious is the way to restrain people
from theft.
Not to see the desirable is the way to restrain confusion
in the mind.
Therefore the wise way to rule is:
not to give importance to oneself,
or try to enrich one's spirit and virtue;
not to be inordinately proud of one's ability,
or try to make unceasing efforts to improve oneself.
Let the people stay free from desire and knowledge in
order to avoid the pitfalls that knowledge may bring.
Rule by doing nothing, then everything will be as it
should.
———
[03c28t] Liu Qixuan
Worship no sage,
And people will not struggle for vanity.
Treasure no rare goods,
And people will not steal them.
Dangle no tantalizer,
And people will not be confused in mind and will.
Therefore,
The wise politics fills the stomach rather than the mind,
Strengthens the bones and muscles rather than the will,
And enables people to be rather than to desire to be.
Indeed, it is through doing nothing misleading
That the greatest political success can be achieved.
———
[03c29t] Shi Fu Hwang
Acting Without The Intent To Control Fate
Lao Tze says,
When I don't promote those men of high character to the
position of authority and give them gifts, then people will not strive to
follow their examples.
When I don't value those things which are difficult to
attain, then people will be kept from becoming thieves.
When I don't let people see things which will excite evil
desires, their minds will be kept from becoming disordered.
Therefore, when a sage is in charge of the government, he
prefers to humble people's minds, feed their stomachs, weaken their ambitions,
and make their frames strong.
He constantly keeps them from knowledge and from desire,
and those who have knowledge would not presume to act against this rule.
When practicing acting without the intent to control
fate, there is no evil which can't be cured.
———
[03c30t] Ch’u Ta-Kao
Not exalting the worthy keeps the people from emulation.
Not valuing rare things keeps them from theft.
Not showing what is desirable keeps their hearts from
confusion.
Therefore the Sage rules
By emptying their hearts,
Filling their stomachs,
Weakening their ambitions
And strengthening their bones.
He always keeps them from knowing what is evil and
desiring what is good; thus he gives the crafty ones no chance to act.
He governs by non-action; consequently there is nothing
un-governed.
———
[03c31t] Paul J. Lin
Exalt not the worthy, so that the people will not fight.
Prize not the rare treasure, so that they will not steal.
Exhibit not the desirable, so that their hearts will not
be distracted.
Therefore in governing, the Sage
empties the people's hearts and fills their stomachs,
weakens their will and strengthens their bones.
He always keeps them void of knowledge and desire, so
that those who know will not dare to act.
Acting through inaction, he leaves nothing ungoverned.
———
[03c32t] Michael
LaFargue
Not promoting the wise and worthy,
brings it about that the people are not contentious.
Not prizing goods hard to come by,
brings it about that the people do not become thieves.
Not paying attention to the desirable,
brings it about that the people's minds do not become
disordered.
And so, the government of the Wise Person:
Empty their minds, fill their bellies,
weaken their ambitions, strengthen their bones.
Always bring it about that the people
are without knowledge and without desires.
Bring it about that the clever ones
do not presume to set about doing.
Do Not Doing,
and nothing will be left un-governed.
———
[03c33t] Cheng Lin
When talents are not esteemed, men will not strive to
excel one another.
When wealth is not treasured, men will not attempt to rob
one another.
When the objects of sensual satisfaction disappear, men's
minds are free from distraction and confusion.
Wherefore the Sage, as regards government, wishes only
that it will enable men to be humble at heart, well-fed in body, free from
sensuous desires, and strong in physique.
When the people are free of cunning, desires, and
artifice, there must be good order.
———
[03c34t] Yi Wu
[The ruler] not exalting talent, the people will not
compete;
[The ruler] not valuing rare goods, the people will not
steal;
[The ruler] not displaying desirable things, the people's
hearts will not be disturbed.
Therefore, the sage's government:
empties their hearts,
fills their bellies,
weakens their wills,
strengthens their bones.
He always causes the people to have no knowledge and no
desires
And causes those who are clever to not dare to act.
Acting by non-action, nothing will not be governed well.
———
[03c35t] Han Hiong
Tan
Do not venerate the intelligentsia,
So that people will not rival.
Do not value rare objects,
So that people will not steal.
Do not display any desirable goods,
So that people will not be tempted.
Therefore, the sage rules the people by
Emptying their hearts, filling their stomachs,
Diminishing their desires and strengthening their bones.
He constantly makes people devoid of cunning and
ambition,
So much so that even a rabid rabble-rouser among them
Is not able to stir up any trouble.
By practising non-action,
The rule will be peaceful.
———
[03c36t] Hua-Ching Ni
When the superior are not exalted, envy will not be
aroused.
Then there will be no rivalry or contention among people.
When wealth is not treasured, desire for possessions will
not be stirred up.
Then people will not be tempted to rob one another.
By shutting that which is desirable out of sight, the
heart will remain undisturbed.
Then there will be no confusion in the hearts of people.
The guidance of the Universal One of natural wholeness is
therefore:
Empty your mind.
Enjoy good health.
Weaken your ambitions.
Strengthen your essence.
When people are free from cunning, desire, and artifice,
everything will be well-ordered of its own accord.
———
[03c37t] Chang
Chung-yuan
If no one esteems the best, men will be free from
contention.
If no one values the precious, men will be free from illegal
gain.
If men see nothing to desire, their minds will be free
from confusion.
Therefore, the wise guides men by relaxing their minds
and keeping their bellies firm;
By reducing their wills and letting their physiques
become strong.
He always frees men from the search for knowing and
demanding.
This means that the knower dares not act for the known.
When action is through non-action, no one is
uncultivated.
———
[03c38t] Henry Wei
Peace to the People
An Min
Do not exalt the worthy,
So that the people will not contend.
Do not treasure hard-to-get objects,
So that the people will not become thieves.
Keep what is desirable out of sight,
So that their heart will not get excited.
Therefore, in ruling the people the Sage
Empties their hearts,
Fills their bellies,
Weakens their aspirations,
Strengthens their bones.
He always makes them guileless and desireless,
And makes the guileful ones afraid to interfere.
Practice non-interference,
And there will never be any misrule.
———
[03c39t] Ha Poong Kim
If you do not exalt the worthy,
You will keep the people from contention.
If you do not treasure rare goods,
You will keep them from stealing.
If you do not exhibit things that may arouse their
desire,
You will keep their minds in peace.
Therefore the sage, in governing the people,
Makes their minds empty,
Their stomachs full,
Their ambitions weak,
Their bones strong.
———
[03c40t] Tao Huang
Do not exalt intelligence and people will not compete;
Do not value rare goods and people will not steal;
Do not display for public view and people will not
desire.
So the sage's governing methods are:
Emptying the mind,
Vitalizing the stomach,
Softening the will,
Strengthening the character.
This always makes people not know and not desire.
This always makes the knower dare not act.
Therefore, nothing is beyond ruling.
———
[03c41t] Tang
Zi-chang
Promote no exalted persons, thus enabling the people to
cease competition.
Prize no rare goods, thus enabling the people to cease
robbery.
Don't display desirable things.
Let people's minds be undisturbed.
A Sage ruler enabled them to be tranquil in their hearts;
be filled in their stomachs;
be weakened in their ambitions;
be strengthened in their will.
He made them less intelligent and less desirous.
If intelligent people are made afraid of doing wrong,
then no one in the world can not be governed.
———
[03c42t] Wing-tsit
Chan
Do not exalt the worthy, so that the people shall not
compete.
Do not value rare treasures, so that the people shall not
steal.
Do not display objects of desire, so that the people's
hearts shall not be disturbed.
Therefore in the government of the sage,
He keeps their hearts vacuous,
Fills their bellies,
Weakens their ambitions,
And strengthens their bones.
He always causes his people to be without knowledge
(cunning) or desire,
And the crafty to be afraid to act.
By acting without action, all things will be in order.
———
[03c91t] И.
И. Семененко
Когда не
возвышают
лучших, в
народе нет
соперничества;
когда не
ценят редкие
товары, в
народе не
бывает воровства;
когда
устраняют
все соблазны,
сердце народа
не находится
в смятении.
Вот
почему
Премудрый
человек при
наведении
порядка
делает
сердца людей
пустыми, а желудки
полными,
стремления
слабыми, а
кости
крепкими.
Он
неизменно
побуждает
народ
пребывать без
знаний и
желаний.
А на
знающих
влияет так,
что они не
смеют действовать.
Когда
приводят в
действие
бездействие,
то неизбежно
добиваются
порядка.
———
[03c92t] А.
А. Маслов
Не
превозноси
мудрых - и
люди не будут
соперничать.
Не цени
редкие вещи -
и не будут
красть.
Не гляди
на то, что
возбуждает
желания, и сердца
людей не
придут в
смятение.
Поэтому,
управляя
людьми,
мудрец
опустошает
их сердца и
наполняет
желудки;
ослабляет
их волю, но
усиливает их
кости;
постоянно
стремится к
тому, чтобы
они были
незатронуты
знаниями и
свободны от
желаний,
а те, кто
освящён
мудростью, не
помышляли о действии.
Действуй
недеянием - и
не будет
того, что не управлялось
бы тобой.
———
[03c93t] Е.
А. Торчинов
Не
почитайте
мудрецов, и
ссор не будет
меж людьми.
Не цените
труднодоступные
товары, и
люди не
пойдут
разбойничать
и грабить.
Не
устремляйте
взор на
вожделенное,
и не смутится
ваше сердце.
Вот
совершенномудрый
управляет
так:
опустошает
подданных
сердца, но
наполняет
животы им,
их волю-самочинность
ослабляет,
взамен их
кости укрепляя.
Всегда
стремится он,
чтоб у народа
не было ни
знаний, ни
желаний, а
знающие
чтобы действовать
не смели.
Творит
недеяние он,
но нет на
свете ничего,
не
приведенного
им в порядок.
———
[03c94t] А.
Е. Лукьянов
Не
превозносите
достойных
(талантливых),
чтобы люди не
соперничали.
Не цените
трудно
добываемого
богатства, чтобы
люди не
становились
разбойниками.
Не
показывайте
могущее
вызвать
страсть, чтобы
сердца людей
не трепетали.
Вот
почему
правление
совершенномудрого
человека
состоит в
следующем:
опустошай
свое сердце,
наполняй
свой живот,
ослабляй
свою волю,
укрепляй
свои кости.
Постоянство
ведет к тому,
что люди не
будут иметь
знаний, не
будут иметь
страстей;
ведет к
тому, что
мужи
мудрствующие
не посмеют
деять.
Деяй
недеяние, и
тогда не
будет
неуправляемого.
———
[03c95t] Ян
Хин-шун
Если не
почитать
мудрецов, то
в народе не
будет ссор.
Если не
ценить
редких
предметов, то
не будет
воров среди
народа.
Если не
показывать
того, что
может
вызвать зависть,
то не будут волноваться
сердца
народа.
Поэтому,
управляя
[страной],
совершенномудрый
делает
сердца
[подданных]
пустыми, а
желудки -
полными.
[Его
управление]
ослабляет их
волю и укрепляет
их кости.
Оно
постоянно
стремится к
тому, чтобы у
народа не
было знаний и
страстей, а
имеющие
знания не
смели бы
действовать.
Осуществление
недеяния
всегда
приносит спокойствие.
———
[03c96t] Д.
П. Конисси
Чтобы не
было ссор в
народе, нужно
не уважать
мудрецов.
Чтобы
люди не
сделались
ворами, нужно
не придавать
никакого
значения
трудно
добываемым
(ценным)
предметам,
потому что когда
люди не будут
иметь тех
предметов,
которые бы
прельстили
их сердца,
они никогда не
соблазнятся
ими.
Отсюда,
когда святой
муж
управляет
страной, то
сердце его
пусто, а тело
его полно;
(он)
ослабляет
желания и
укрепляет
(свои) кости.
Он
старается,
чтобы народ
был в
невежестве и
без страстей.
Также он
старается,
чтобы мудрые
не смели сделать
чего-нибудь.
Когда все
сделаются
бездеятельными,
то (на земле)
будет полное
спокойствие.
———
[03c97t] В.
В. Малявин
Не возвышайте
"достойных" -
тогда люди не
будут соперничать.
Не цените
редкостные
товары -
тогда люди не
будут
разбойничать.
Не
выставляйте
напоказ
привлекательные
вещи - тогда в
людских
сердцах не
будет смущения.
Вот
почему
премудрый
человек,
управляя людьми,
Опустошает
их головы
И
наполняет их
животы,
Ослабляет
их
стремления
И
укрепляет их
кости.
Он всегда
делает так,
что у людей
нет ни знаний,
ни желаний,
А знающие
не
осмеливаются
что-либо
предпринять.
Действуй
неделанием -
и во всем
будет порядок.
———
[03c98t] Б.
Б.
Виногродский
Если не
восхвалять
умелость,
тогда народ не
соперничает.
Если не
придавать
ценности
трудно
достающимся
товарам,
тогда в
народе не
будет воровства.
Если не
смотреть на
то, что может
вызвать стремление,
тогда в
сердце-сознании
народа не
будет смуты.
Это дает:
Человек
мудрости,
упорядочивая
-
Поддерживает
состояние
пустоты в
своем сердце-сознании.
Поддерживает
ощущение
полноты в
своем животе.
Делает
слабыми свои
волеустремления.
Делает
сильными
свои кости.
Постоянство
позволяет
народу
пребывать в
отсутствии
знания и
отсутствии
стремления.
Это
приводит к
тому, что
даже знающий
не осмеливается
осуществлять-действовать.
Когда
осуществляется
осуществление
отсутствия,
тогда
отсутствует
беспорядок.
□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□
PSEUDO-CHAPTER Four
□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□
———
[04c01t] Robert G.
Henricks
The Way is empty;
Yet when you use it, you never need fill it again.
Like an abyss! It seems to be the ancestor of the ten
thousand things.
It files down sharp edges;
Unties the tangles;
Softens the glare;
And settles the dust.
Submerged! It seems perhaps to exist.
We don't know whose child it is;
It seems to have [even] preceded the Lord.
———
[04c02t] John C. H.
Wu
THE Tao is like an empty bowl,
Which in being used can never be filled up.
Fathomless, it seems to be the origin of all things.
It blunts all sharp edges,
It unties all tangles,
It harmonizes all lights,
It unites the world into one whole.
Hidden in the deeps,
Yet it seems to exist forever.
I do not know whose child it is;
It seems to be the common ancestor of all, the father of
things.
———
[04c03t] D. C. Lau
The way is empty, yet use will not drain it.
Deep, it is like the ancestor of the myriad creatures.
Blunt the sharpness;
Untangle the knots;
Soften the glare;
Let your wheels move only along old ruts.
Darkly visible, it only seems as if it were there.
I know not whose son it is.
It images the forefather of God.
———
[04c04t] R. L. Wing
The Tao is empty and yet useful;
Somehow it never fills up.
So profound!
It resembles the source of All Things.
It blunts the sharpness,
Unties the tangles,
And harmonizes the brightness.
It identifies with the ways of the world.
So deep!
It resembles a certain existence.
I do not know whose offspring it is, This Image in front
of the source.
———
[04c05t] Ren Jiyu
Tao is invisible, but its usefulness cannot be exhausted.
It is so fathomless, like the ancestor of all things.
It covers its cutting edge,
It transcends entanglement,
It contains its light,
It mixes with its dust.
It has no form or image, but actually it exists.
I don't know where it was born of,
(I only know) it appeared before the Lord.
———
[04c06t] Gia-fu Feng
The Tao is an empty vessel; it is used, but never filled.
Oh, unfathomable source of ten thousand things!
Blunt the sharpness,
Untangle the knot,
Soften the glare,
Merge with dust.
Oh, hidden deep but ever present!
I do not know from whence it comes.
It is the forefather of the emperors.
———
[04c07t] Lok Sang Ho
The Way (Dao) is like water that simmers slowly,
perpetually emitting its energy without boiling over.
It is like a deep, deep pool in the mountains,
unfathomable yet could well harbor the origin of all life
forms.
It can blunt sharp angles,
resolve disputes,
soften light that otherwise dazzles,
re-establish concordance where there is discord.
Unfathomable, who would know its existence?
Today I know of no child of anyone
who resembles our ancient forefathers.
(Who followed the Dao).
———
[04c08t] Xiaolin Yang
The DAO looks empty, but it can last forever.
It is so deep, it can be the ancestor of everything.
It dulls its sharpness, unties itself from the outside
world,
Dims its brightness, and makes itself like dust.
It is so elusive, yet seems present.
I do not know its origin;
It should exist before the God that people worship.
———
[04c09t] Walter Gorn
Old, THE CAUSELESS
Tao is without limitation; its depth is the source of
whatsoever is.
It makes sharp things round, it brings order out of
chaos, it obscures the brilliant, it is wholly without attachment.
I know not who gave it birth; it is more ancient than God.
———
[04c10t] James Legge
The Tao is (like) the emptiness of a vessel;
and in our employment of it we must be on our guard
against all fulness.
How deep and unfathomable it is, as if it were the
Honoured Ancestor of all things!
We should blunt our sharp points, and unravel the
complications of things;
we should attemper our brightness, and bring ourselves
into agreement with the obscurity of others.
How pure and still the Tao is, as if it would ever so
continue!
I do not know whose son it is.
It might appear to have been before God.
———
[04c11t] David Hinton
Way is empty.
Use it: it never needs filling.
An abyss so deep
it seems ancestor to the ten thousand things,
it blunts edges, loosens tangles, softens glare, mingles
dust.
A clarity so clear it only seems real,
whose child could it be?
Apparently it precedes gods and creators.
———
[04c12t] Chichung
Huang
The Tao is the empty space of a vessel,
Yet, when used,
Never brims over.
How deep,
Like the ten thousand things' progenitor!
It files its sharpness,
Unravels its entanglements,
Softens its brightness,
And mingles with the dust.
How transparent,
As if existing!
I do not know whose son it was;
Seemed to precede the Emperor.
———
[04c13t] Ellen M.
Chen
Tao is a whirling emptiness (ch'ung),
Yet (erh) in use (yung) is inexhaustible (ying).
Fathomless (yuan),
It seems to be the ancestor (tsung) of ten thousand
beings.
It blunts the sharp,
Unties the entangled,
Harmonizes the bright,
Mixes the dust.
Dark (chan),
It seems perhaps to exist (ts'un).
I do not know whose child it is,
It is an image (hsiang) of what precedes God (Ti).
———
[04c14t] Lee Sun Chen
Org
Tao [in physical world] is like an empty vessel;
Yet when comes to making use of it, its usefulness would
go on and on as if it will never be exhausted.
The profundity [of Tao] is as fathomless as an abyss;
It appears [to me] to be the source of all and every
thing and creature [in this world].
[Equilibrium is maintained by followers of Tao in the following
fashion:]
It rounds off [hurtful] sharp [edges];
It unties the entangled (disputes);
It tampers the [disturbing blazing] light;
It coalesces with the earthy.
[Tao] is so unfathomable [laying beneath the phenomenon]
that in all likelihood it exists!
I do not know whose offspring it is;
But I know that it existed prior to, as well as
surpassed, the [Five] Phenomenon Gods [who were worshipped as heavenly
governors of changing of seasons].
———
[04c15t] Tien Cong
Tran
The Way is like an empty bowl, which is never used up.
Fathomless, it seems to be the origin of all things.
It blunts all sharp edges; it unties all tangles; it
harmonizes all lights; it unites the worldly dusts.
Hidden in the deeps, yet it seems to exist forever.
I do not know whose child it is; it seems to be the
common ancestor of all, the father of things.
———
[04c16t] Thomas Z.
Zhang
Tao is abstract, their applicability is inexhaustible.
Abyss appears to be the origin of everything.
Deepness appears to be where the intangible exists.
Smoothening sharp edges;
Resolving conflicts;
Harmonizing glares;
Blending into the earth.
I do not know from where the theory comes, it appears to
come from our late ancestors.
———
[04c17t] Arthur Waley
The Way is like an empty vessel
That yet may be drawn from
Without ever needing to be filled.
It is bottomless; the very progenitor of all things in
the world.
In it all sharpness is blunted,
All tangles untied,
All glare tempered,
All dust smoothed.
It is like a deep pool that never dries.
Was it too the child of something else?
We cannot tell.
But as a substanceless image it existed before the
Ancestor.
———
[04c18t] Richard John
Lynn
The vessel of the Dao is empty, so use it but do not try
to refill it.
It is such an abyss, oh, that it appears to be the
progenitor of the myriad things.
It blunts the sharp, cuts away the tangled, merges with
the brilliant, and becomes one with the very dust.
Its depth is so deep, oh, that it seems somehow to exist.
I do not know whose child it could be, for it appears to
have been born before the Lord.
———
[04c19t] Lin Yutang
THE CHARACTER OF TAO
Tao is a hollow vessel,
And its use is inexhaustible!
Fathomless!
Like the fountain head of all things.
Its sharp edges rounded off,
Its tangles untied,
Its light tempered,
Its turmoil submerged,
Yet dark like deep water it seems to remain.
I do not know whose Son it is,
An image of what existed before God.
———
[04c20t] Victor H.
Mair
The Way is empty, yet never refills with use;
Bottomless it is, like the forefather of the myriad
creatures.
It files away sharp points,
unravels tangles,
diffuses light,
mingles with the dust.
Submerged it lies,
seeming barely to subsist.
I know not whose child it is,
only that it resembles the predecessor of God.
———
[04c21t] Tolbert
McCarroll
The Tao is like an empty bowl,
yet it may be used without ever needing to be filled.
It is the deep and unfathomable source of the ten
thousand things.
Blunt the sharpness.
Untie the knot.
Soften the glare.
Settle with the dust.
It is hidden deep yet ever present.
I do not know whose child it is.
It existed before the common ancestor.
———
[04c22t] David H. Li
Direction is the hollow.
Regardless of use, it is inexhaustible.
So unfathomable, as if the source of all matters.
So deep, as if it exists.
I do not know whose offspring Direction is;
it precedes kings.
———
[04c23t] Yasuhiko
Genku Kimura
Empty of all doctrines,
The Tao is wisdom eternally inexhaustible.
Fathomless for the mere intellect,
The Tao is the law wherewith all things come into being.
It blunts the edges of the intellect,
Untangles the knots of the mind,
Softens the glare of thinking,
And settles the dust of thought.
Transparent yet invisible,
The Tao exists like deep pellucid water.
Its origin is unknown,
For it existed before Heaven and Earth.
———
[04c24t] Chou-Wing
Chohan
The Tao, if you examine it, will always be empty and will
never be full.
In its infinite emptiness lies the source of all things,
It will remain in its depths forever.
I don't know whose seed it is,
But it looks like the predecessor of the universe itself.
———
[04c25t] Man-Ho Kwok
The Tao pours out everything into life -
it is a cornucopia that never runs dry.
It is the deep source of everything -
it is nothing, and yet in everything.
It smooths round sharpness and untangles the knots.
It glows like the lamp that draws the moth ...
Tao exists, Tao is
but where It came from I do not know.
It has been shaping things from before the First Being,
from the before the Beginning of Time.
———
[04c26t] Gu Zhengkun
The Tao is invisibly empty,
But its use is extremely plentiful.
It is profound like the originator of all things.
It shows no sharpness,
stays away from entanglements,
glows with veiled radiance,
mingles with dust.
It is formless and invisible, but indeed exists.
I do not know where it comes,
It seems to have appeared before the existence of God.
———
[04c27t] Chao-Hsiu
Chen
The Tao is based on harmony between emptiness and
abundance.
It is the deep source of the myriad creatures.
It softens their sharpness.
It releases their confusion.
It lessens their lustre.
It merges with their dust.
The Tao is so clear and so transparent that it is nearly
invisible, nearly formless;
no one can know its origin,
for it came before all creation.
———
[04c28t] Liu Qixuan
The Way is open for endless use
And will never fill up.
Like an endless valley
It blunts the sharpness,
Dissolves the currents,
Softens the intense light,
Assimilates all substances.
Is it being or non-being?
I don't know which son takes after which father.
———
[04c29t] Shi Fu Hwang
The Character Of The Tao
Lao Tze says,
The Tao in the void state works on everything.
It guards against fullness.
Its depth is unfathomable, as if it were the honored
ancestor of all things.
It blunts the sharp points, sets in order the tangles,
tempers the light, and agrees with the obscurity of others.
How pure and still the Tao is, as if it would ever stand.
I do not know its origin, and it seems to have existed
before the coming of all gods.
———
[04c30t] Ch’u Ta-Kao
Tao, when put in use for its hollowness, is not likely to
be filled.
In its profundity it seems to be the origin of all
things.
In its depth it seems ever to remain.
I do not know whose offspring it is;
But it looks like the predecessor of Nature.
———
[04c31t] Paul J. Lin
Tao is empty, used yet never filled.
It is deep, like the forefather of all things.
It dulls sharpness, and sorts tangles,
Blends with the light, becoming one with the dust.
So serene, as if it hardly existed.
I do not know whose son it is.
It seems to have preceded God.
———
[04c32t] Michael
LaFargue
Tao being Empty,
it seems one who uses it will lack solidity.
An abyss,
it seems something like the ancestor of the thousands of
things.
It dampens the passion,
it unties the tangles,
it makes the flashing things harmonious,
it makes the dust merge together.
Deep,
it is perhaps like an enduring something.
I don't know of anything whose offspring it might be -
it appears to precede God.
———
[04c33t] Cheng Lin
Truth may appear hollow, but its usefulness is
inexhaustible.
It is so profound that it comprehends all things.
It is so vague that its very existence may seem doubtful.
I do not know its origin, but I believe that its
existence preceded that of the gods.
———
[04c34t] Yi Wu
The Way appears empty;
in use, it may not overflow.
Fathomless, it seems to be the ancestor of all things.
It blunts its own sharpness,
unties its own tangles,
tempers its own brightness,
unites itself with dust.
Deep but clear, it seems to exist and not to exist.
I do not know whose son it is.
It symbolizes that which precedes the Creator.
———
[04c35t] Han Hiong
Tan
Dao is akin to an empty vessel.
It is inexhaustible, as if the vessel can never be filled
completely.
So deep and unfathomable,
It must be from where all things come forth.
Dao blunts its own sharpness,
Simplifies its own complexity,
Attenuates its own brilliance,
And mingles with the dirt.
Vast and profound, it appears that it could go on
forever.
I do not know whose progeny it is.
It was there before the existence of the creator.
———
[04c36t] Hua-Ching Ni
The subtle Way of the universe appears to lack strength,
yet its power is inexhaustible.
Fathomless, it could be the origin of all things.
It has no sharpness,
yet it rounds off all sharp edges.
It has no form,
yet it unties all tangles.
It has no glare,
yet it merges all lights.
It harmonizes all things and unites them as one integral
whole.
It seems so obscure,
yet it is the Ultimate Clarity.
Whose offspring it is can never be known.
It is that which existed before any divinity.
———
[04c37t] Chang
Chung-yuan
Tao functions through its nothingness.
And can not be conceived of as full of things.
Profound indeed, it is the model of all things.
Dulling its sharpness,
Releasing its entanglements,
Tempering its light, and
Unifying with the earth,
Clearly, indeed, it remains.
I do not know who created it,
But it is likely that it existed prior to God.
———
[04c38t] Henry Wei
Source Non-Existent
Wu Yuan
Tao is hollow, yet its utility
Seems unlikely to reach the limit.
Profound indeed it is;
It seems to be the fount of all things.
It blunts the sharp;
It unravels the tangled;
It harmonizes with the light;
It mingles with the dust.
Calm like a deep pool it seems to remain.
I do not know whose son it is.
It apparently antecedes the Creator.
———
[04c39t] Ha Poong Kim
Tao is empty,
You may use it but never fill it.
Fathomless, it is like the progenitor of the ten thousand
things.
[It] blunts the sharpness,
Unravels the tangles,
Softens the brilliance,
Identifies with the dust.
Deep and still, it seems as though existing forever.
I don't know whose son it is.
It bears the image of God's forefather.
———
[04c40t] Tao Huang
Tao functions in empty harmony.
When used, it remains full.
For sure, this source is the very ancestor of the myriad
things.
Blunting the sharp edges,
Unraveling the tangles,
Husbanding into the light,
Being as ordinary as the dust.
Ah! Limpid, it seems to exist forever.
I do not know whose son it is,
This who is exceeding the Heavenly Emperor.
———
[04c41t] Tang
Zi-chang
Dao is charged to produce these gases into orderly use.
The eternal capacity will never overflow.
Profoundly!
It is the ancestor of All Things!
It blunts all sharpness;
it settles all disputes;
it harmonizes all lights and it unites all lands.
The clear mind will be constantly receptive.
We do not know whose descent it is.
It existed before all phenomena and all lives.
———
[04c42t] Wing-tsit
Chan
Tao is empty (like a bowl).
It may be used but its capacity is never exhausted.
It is bottomless, perhaps the ancestor of all things.
It blunts its sharpness.
It unties its tangles.
It softens its light.
It becomes one with the dusty world.
Deep and still, it appears to exist forever.
I do not know whose son it is.
It seems to have existed before the Lord.
———
[04c91t] И.
И. Семененко
Дао
совершенно
пусто, но при
пользовании
им его,
пожалуй, не
наполнить.
Как оно
глубоко!
Это
прародитель
десяти тысяч
вещей.
Оно
притупляет
свою остроту,
смиряет
всю свою
запутанность,
смягчает
силу своего
сияния,
делает
единой свою
пыль.
И как же
оно скрытно!
Но
существует,
кажется, на
самом деле.
Я не знаю,
чье оно дитя.
Похоже,
что
предшествует
Владыке.
———
[04c92t] А.
А. Маслов
Дао
пустотно, но
использованием
не исчерпать
его.
Глубочайшее!
Оно подобно
предку
мириад существ.
Притупи
лезвие,
развяжи узлы,
пригаси блеск,
уподобь его
пылинке.
Отсутствующее!
Лишь
кажущееся
присутствующим
здесь.
Мне не
постичь, чьим
сыном оно
является.
Но
кажется
предком
Владыки.
———
[04c93t] Е.
А. Торчинов
Путь-Дао
пуст, но при
использовании
неисчерпаем.
О как
глубок он,
словно
предок всех
существ!
Скрой
остроту свою
и развяжи
узлы, умерь
свой свет и
уподобься
пыли.
О! Тонет
он в пучинах
бытия и как
бы
существует в
них и ныне!
Не знаю я,
чье он дитя,
но он
предшествует
Небесному
Владыке.
———
[04c94t] А.
Е. Лукьянов
Дао
пусто, и кто
бы ни
старался
[наполнить] его,
не наполнит.
О
бездна-пучина,
подобная
Пращуру
мириад вещей!
Стихает ее
стремительность,
слабеют
ее путы,
умеряется
ее свечение,
осаждается
ее пыль.
И тогда
вот он,
чистейший!
Подобие
будущего
существования!
Я не
ведаю, чей
это сын.
Видимо,
родоначальник
Первопредков.
———
[04c95t] Ян
Хин-шун
Дао
пусто, но в
применении
неисчерпаемо.
О
глубочайшее!
Оно
кажется
праотцем
всех вещей.
Если
притупить
его
проницательность,
освободить
его от
хаотичности,
умерить
его блеск,
уподобить
его пылинке,
то оно
будет
казаться
ясно
существующим.
Я не знаю,
чье оно
порождение,
[я лишь знаю,
что] оно
предшествует
небесному
владыке.
———
[04c96t] Д.
П. Конисси
Тао
пусто, но
когда его
употребляют,
то, кажется,
оно
неистощимо.
О, какая
глубина! Оно
начало всех
вещей.
Оно
притупляет
свое острие,
развязывает
узлы,
смягчает
блеск и,
наконец,
соединяет между
собою
мельчайшие
частицы.
О, как
чисто!
Оно
существует
предвечно, но
я не знаю, чей оно
сын и
предшествовало
ли первому
царю.
———
[04c97t] В.
В. Малявин
Путь - все
вмещающая в
себя пустота,
Пользуйся
ею - и она как
будто не
переполняется.
О, бездна!
Предок
десяти тысяч
вещей!
Тупит
свои острые
края,
Развязывает
свои узлы,
Смиряет
свое
свечение,
Уподобляется
своему праху.
Неуловимое!
Оно как будто
существует
вечно.
Я не
ведаю, чье
оно дитя.
Кажется,
оно
предшествует
Верховному
Владыке!
———
[04c98t] Б.
Б.
Виногродский
В
срединной
пульсации
происходит
функционирование
Пути.
Невозможно,
чтобы
случилось
заполнение.
В
бездонности
своей он -
будто бы
прародитель
мириад
сущностей.
Затупляет
их остроту.
Разрубает
их путы.
Смягчает
их сияние.
Объединяет
их прах.
В
прозрачности
своей он -
будто бы
возможность
существования.
Сущность
моя не знает,
чье это
порождение.
Предшествует
первопредку
всех образов.
□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□
PSEUDO-CHAPTER Five
□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□
———
[05c01t] Robert G.
Henricks
Heaven and Earth are not humane;
They regard the ten thousand things as straw dogs.
The Sage is not humane;
He regards the common people as straw dogs.
The space between Heaven and Earth - is it not like a
bellows?
It is empty and yet not depleted;
Move it and more [always] comes out.
Much learning means frequent exhaustion.
That's not so good as holding on to the mean.
———
[05c02t] John C. H.
Wu
HEAVEN-and-Earth is not sentimental;
It treats all things as straw-dogs.
The Sage is not sentimental;
He treats all his people as straw-dogs.
Between Heaven and Earth,
There seems to be a Bellows:
It is empty, and yet it is inexhaustible;
The more it works, the more comes out of it.
No amount of words can fathom it:
Better look for it within you.
———
[05c03t] D. C. Lau
Heaven and earth are ruthless, and treat the myriad
creatures as straw dogs;
the sage is ruthless, and treats the people as straw
dogs.
Is not the space between heaven and earth like a bellows?
It is empty without being exhausted:
The more it works the more comes out.
Much speech leads inevitably to silence.
Better to hold fast to the void.
———
[05c04t] R. L. Wing
Heaven and Earth are impartial;
They regard All Things as straw dogs.
Evolved Individuals are impartial;
They regard all people as straw dogs.
Between Heaven and Earth,
The space is like a bellows.
The shape changes,
But not the form.
The more it moves,
The more it produces.
Too much talk will exhaust itself.
It is better to remain centered.
———
[05c05t] Ren Jiyu
Heaven and Earth cannot be called benevolent letting all
things emerge or perish of themselves.
The sage cannot be called benevolent letting all people
live or die by themselves.
Isn't between Heaven and Earth like a bellows?
While vacuous, it is not inexhaustible;
The more it is drawn off, the more air it sends forth.
Much talk is doomed to a dead end,
It is better to keep to moderation.
———
[05c06t] Gia-fu Feng
Heaven and earth are ruthless;
They see the ten thousand things as dummies.
The wise are ruthless;
They see the people as dummies.
The space between heaven and earth is like a bellows.
The shape changes but not the form;
The more it moves, the more it yields.
More words count less.
Hold fast to the center.
———
[05c07t] Lok Sang Ho
Heaven and earth are unkind.
They treat everything like the straw dogs used in
sacrifice.
The Sages too are unkind.
In their eyes everyone is no different from a straw dog.
Within the bounds of Heaven and Earth,
There is plenty of space,
Much like there is space within a bellows.
Hollow but unyielding is this space.
The more you work on it,
The more air comes out.
Words are superfluous and soon reach their limits.
It is far better to adhere to impartiality and the middle
way.
———
[05c08t] Xiaolin Yang
Nature is not charitable; it neglects everything like a
used grass-dog after sacrifice.
Great men were not charitable; they neglected people like
a used grass-dog after sacrifice.
Between heaven and earth, is it not like a pair of
bellows?
Empty, but always able to produce wind; the more you
push, the more wind comes out.
Talking too much will lead to embarrassment: be like the
bellows and keep the wind inside.
———
[05c09t] Walter Gorn
Old, THE VALUE OF NOTHING
Neither Heaven nor Earth has any predilections; they
regard all persons and things as sacrificial images.
The wise man knows no distinctions; he beholds all men as
things made for holy uses.
The celestial space is like unto bellows - though
containing nothing that is solid, it does not at any time collapse; and the
more it is set in motion, the more does it produce.
The inflated man, however, is soon exhausted.
Than self-restraint there is nothing better.
———
[05c10t] James Legge
Heaven and earth do not act from (the impulse of) any
wish to be benevolent;
they deal with all things as the dogs of grass are dealt
with.
The sages do not act from (any wish to be) benevolent;
they deal with the people as the dogs of grass are dealt
with.
May not the space between heaven and earth be compared to
a bellows?
'Tis emptied, yet it loses not its power;
'Tis moved again, and sends forth air the more.
Much speech to swift exhaustion lead we see;
Your inner being guard, and keep it free.
———
[05c11t] David Hinton
Heaven and earth are Inhumane:
they use the ten thousand things like straw dogs.
And the sage too is Inhumane:
he uses the hundred-fold people like straw dogs.
Is all heaven and earth
really so much like a bellows-chamber?
It's empty but never contracts,
just keeps bringing forth more and more.
Words go on failing and failing, nothing like abiding in
its midst.
———
[05c12t] Chichung
Huang
Heaven and earth are unfeeling,
Treating the ten thousand things like straw and dogs;
The sage man was unfeeling,
Treating the hundred family names like straw and dogs.
The space between heaven and earth -
Is it not like a bellows?
Empty yet inexhaustible.
The more it operates, the more it emits.
Much learning brings a quick end.
Better adhere to the middle.
———
[05c13t] Ellen M.
Chen
Heaven and earth are not humane (jen),
They treat the ten thousand beings as straw dogs (ch'u
kou).
The sage is not humane (jen),
He treats the hundred families as straw dogs (ch'u kou).
Between heaven and earth,
How like a bellows (t'o yo) it is!
Empty and yet inexhaustible,
Moving and yet it pours out ever more.
By many words one's reckoning (shu) is exhausted.
It is better to abide by the center (shou chung).
———
[05c14t] Lee Sun Chen
Org
Heaven-and-Earth are not compassionate;
They created and destroyed myriad things and creatures
[indiscriminately], in the same manner people made straw-dogs but routinely
destroy them for ritual sacrifices [because they had no feeling attached to
their destruction];
Most of [so-called] sages (sapients) are not
compassionate either;
They, too, treated people [without any feeling] as though
they were [as cheap as] ritually disposable straw-dogs.
[The working of Tao] between Heaven and Earth is similar
to the activities within a bellows.
A bellows is empty inside, yet a stream of forceful and
inexhaustible air can be generated from within [the void];
The more frequently the piston rod is worked up, the more
forceful the stream of air is blown out [from the empty tube].
Verbosity exhausts a person of his resources;
It is better to keep quiet and collect oneself and
concentrate on individual self's inward serenity.
———
[05c15t] Tien Cong
Tran
Heaven and Earth are not sentimental; they treat all
things as straw-dogs.
The sage is not sentimental; he treats all his people as
straw-dogs.
Between Heaven and Earth, there seems to be a bellows: it
is empty, and yet it is inexhaustible; the more it works, the more it produces.
No amount of words can fathom it: Better look for it in
the middle.
———
[05c16t] Thomas Z.
Zhang
Heaven and earth have no bias; they treat everything as
if they are the straw dogs used in ritual;
Rulers have no biases; they treat citizens as if they are
the straw dogs.
The world is like the bellows.
When it is static, its ability to blow is not lost.
When it is moving, it generates more and more wind.
To go extreme is not as good as to stay normal.
———
[05c17t] Arthur Waley
Heaven and Earth are ruthless;
To them the Ten Thousand Things are but as straw dogs.
The Sage too is ruthless;
To him the people are but as straw dogs.
Yet Heaven and Earth and all that lies between
Is like a bellows
In that it is empty, but gives a supply that never fails.
Work it, and more comes out.
Whereas the force of words is soon spent.
Far better is it to keep what is in the heart.
———
[05c18t] Richard John
Lynn
Heaven and Earth are not benevolent and treat the myriad
things as straw dogs
The sage is not benevolent and treats the common folk as
straw dogs.
The space between Heaven and Earth, is it not just like a
bellows or a mouth organ!
Empty, it can never be used up.
Active, it produces all the more.
Many words lead to quick exhaustion; better to maintain
emptiness within.
———
[05c19t] Lin Yutang
NATURE
Nature is unkind:
It treats the creation like sacrificial straw-dogs.
The Sage is unkind:
He treats the people like sacrificial straw-dogs.
How the universe is like a bellows!
Empty, yet it gives a supply that never fails;
The more it is worked, the more it brings forth.
By many words is wit exhausted.
Rather, therefore, hold to the core.
———
[05c20t] Victor H.
Mair
Heaven and earth are inhumane;
they view the myriad creatures as straw dogs.
The sage is inhumane;
he views the common people as straw dogs.
The space between heaven and earth, how like a bellows it
is!
Empty but never exhausted,
The more it pumps, the more comes out.
Hearing too much leads to utter exhaustion;
Better to remain in the center.
———
[05c21t] Tolbert
McCarroll
Heaven and earth are not moved by offerings of
straw-dogs.
The True Person is not moved by offerings of straw-dogs.
The space between heaven and earth is like a bellows.
It is empty and yet never exhausted.
The more it works the more comes out.
Many words lead to exhaustion.
Better to hold fast to your center.
———
[05c22t] David H. Li
The universe is ignoble; it regards myriad matters as
straw dogs.
The sage is ignoble; he/she regards the gentry as straw
dogs.
Is the universe not a wind tunnel?
Inexhaustible at rest; dynamic at its fiercest.
More rules yield faster demise.
Laissez-faire is a better device.
———
[05c23t] Yasuhiko
Genku Kimura
The Kosmos is not humane;
Impartially, it treats all things as transitory.
The sage is not humane;
Impartially, he treats all people as transitory.
Manifesting the Tao Eternal,
The kosmic space is like a bellows.
Empty, yet inexhaustible,
The more one activates it, the more it generates.
Being full, too many words lead one nowhere;
Impartially, keep to the silent core of emptiness.
———
[05c24t] Chou-Wing
Chohan
Heaven and earth do not own all things,
For them, things are like straw dogs.
The sage does not own his words,
For him, all people are like straw dogs.
The hollow space that lies between heaven and earth is
like the blacksmith's bellows.
Hollow in appearance, nothing is lacking,
And if it moves, a lot of what is in it moves.
The person who speaks a lot will be exhausted.
It would be better for him to keep his words to himself.
———
[05c25t] Man-Ho Kwok
Heaven and earth are not like humans.
The Tao does not act like a human.
They don't expect to be thanked for making life,
so they view it without expectation.
Heaven and earth are like a pair of bellows:
they are empty, and yet they can never be exhausted.
Work them, and they produce more and more
- there's too much talking, it's really better to stay
quiet.
There are too many laws, when all you have to do is to
hold on to the centre.
———
[05c26t] Gu Zhengkun
Heaven and earth are not merciful,
They treat all things as straw dogs;
The sage is not merciful,
He treats the people as straw dogs.
Does not the space between heaven and earth form like a
bellows?
It is empty but (the air in it) can never be exhausted;
The more air it expels, the more comes out.
That is why too many government decrees only result in
more failures.
It is better, therefore, to hold fast to moderation and
the void.
———
[05c27t] Chao-Hsiu
Chen
Heaven and Earth treat all creatures as they treat a
straw dog:
with great kindness.
The sage treats the people as he treats a straw dog:
with great kindness.
Between Heaven and Earth there is a big void;
it is like a bag without a seam,
it is like the hole in a bamboo flute.
This void cannot be overpowered:
the more it moves, the more it yields.
Many words lead to less understanding, therefore it is
best to guard the void.
———
[05c28t] Liu Qixuan
The universe benefits none
And takes every being for a straw dog.
The wise king benefits none
And takes all people for nothing dearer.
Should we say that
It is just like bellows between Heaven and Earth?
It is empty but well propped up,
And any stir in it will cause spilling.
After all moralization and calculation,
It is a better strategy to keep that bellows empty.
———
[05c29t] Shi Fu Hwang
The Heaven And The Earth Are Not Benevolent
Lao Tze says,
When Heaven and Earth proceed their works, they do not
consider benevolence,
they regard all things as straw-made dogs.
When the sage proceeds his work, he does not consider
benevolence,
he regards all people as straw-made dogs.
Between Heaven and Earth, space functions like a
blacksmith's bellow.
It is void, but is not out of function.
Once it is set in motion, a continuous stream of
production will issue from it.
And the people who like to talk face the same
consequence;
the more they talk, the more shortage others will know.
There is no better way than to model after the Tao, and
keep oneself in the void state also.
———
[05c30t] Ch’u Ta-Kao
Heaven and earth do not own their benevolence;
To them all things are straw-dogs.
The Sage does not own his benevolence;
To him the people are straw-dogs.
The space between heaven and earth is like a
(blacksmith's) bellows.
Hollow as it seems, nothing is lacking.
If it is moved, more will it bring forth.
He who talks more is sooner exhausted.
It is better to keep what is within himself.
———
[05c31t] Paul J. Lin
Without kindness heaven and earth treat all things as
straw dogs.
Without kindness the Sage treats the people as straw
dogs.
The space between heaven and earth is a vacuum like a
bellows,
Emptied, but inexhaustible.
The more it moves, the more it yields.
Too much talk often brings exhaustion.
Is it not better to keep to the middle path?
———
[05c32t] Michael
LaFargue
"Heaven and Earth are not Good, they treat the
thousands of things like straw dogs.
The Wise Person is not Good, he treats the hundred clans
like straw dogs."
The space between heaven and earth
isn't it like a bellows?
Empty, but not shrivelled up,
set it in motion and always more comes out.
Much talking, quickly exhausted.
It can't compare to watching over what is inside.
———
[05c33t] Cheng Lin
The universe is a-moral, and it regards all things as mere
straw-dogs.
The Sage is a-moral, and he regards all men as mere
straw-dogs.
The whole universe may be compared to a bellows.
It is hollow, but not empty.
It is moving and renewing without cease.
The more volubly one talks, the quicker will come his exhaustion.
It is best to abide by the old traditions.
———
[05c34t] Yi Wu
Heaven and Earth have no humanity;
They regard all things as straw-dogs.
The sage has no humanity;
He regards the people as straw-dogs.
Between Heaven and Earth, it is like a bellows or a
flute!
Empty, but not exhausted;
With movement, more comes out.
Too much talk always exhausts;
It is better to keep to the inside.
———
[05c35t] Han Hiong
Tan
Nature is impartial;
It treats everything like sacrificial straw dogs.
The sage is also indifferent;
He regards everyone as sacrificial straw dogs.
The universe is just like a bellows.
Though empty and intangible, it is never spent.
The more you use it, the more briskly it carries on.
But to argue excessively will definitely come to a dead
end.
It is best to maintain the central core of human nature.
———
[05c36t] Hua-Ching Ni
The subtle virtue of the universe is wholeness.
It regards all things as equal.
The virtue of the sage is wholeness.
He too regards all things as equal.
The universe may be compared to a bellows.
It is empty, yet it never fails to generate its products.
The more it moves, the more it brings forth.
Many words lead one nowhere.
Many pursuits in different directions bring only
exhaustion.
Rather, embrace the subtle essence within.
———
[05c37t] Chang
Chung-yuan
Heaven and earth are not benevolent:
They treat ten thousand things indifferently.
The wise is not benevolent:
He treats men indifferently.
The entire universe is basically void, like a bellows:
When it is in non-action, it does not lack anything;
When it is in action, it is even more productive.
Debating with words leads to limitations.
Therefore, nothing is better than to remain in the state
before things are stirred.
———
[05c38t] Henry Wei
The Utility of Hollowness
Hsu Yung
Heaven and Earth are not kindly;
They equate the ten thousand things with straw dogs.
The Sage is not kindly;
He equates the people with straw dogs.
The space between Heaven and Earth,
Is it not like a bellows?
It is hollow, yet it never fails to supply.
The more it is worked, the more it gives forth.
Much talk often leads to exhaustion.
Better concentrate on the center.
———
[05c39t] Ha Poong Kim
Heaven and Earth are not humane:
They treat the ten thousand things as straw dogs.
The sage is not humane:
He treats the people as straw dogs.
The space between Heaven and Earth -
Is it not as though it were a bellows?
It is empty, yet inexhaustible.
Ever active, it gives off more and more.
Much talk inevitably leads to predicament.
It is better to hold on to the void.
———
[05c40t] Tao Huang
Nature has no benevolence,
It treats all things like strawdogs;
The sage has no benevolence,
He treats his people like strawdogs.
Between heaven and earth it seems like a bellows:
Empty, yet inexhaustible,
The stronger it is activated, the greater the output.
Being overly informed leads to exhaustion,
Better to be centered.
———
[05c41t] Tang
Zi-chang
Heaven and earth are not benevolent because they make All
Things sacrificial victims.
Sage rulers were not benevolent because they punished the
people as sacrificial victims.
Between the heavens and the earth there is nothing but an
empty space!
It may be compared to a bellow or pocket of vast
capacity.
Humbly modest but not submissive.
The more it moves, changes, the more nearly perfect it
becomes.
Excess means Extreme.
It is better to hold fast to perfection.
———
[05c42t] Wing-tsit
Chan
Heaven and Earth are not humane.
They regard all things as straw dogs.
The sage is not humane.
He regards all people as straw dogs.
How Heaven and Earth are like a bellows!
While vacuous, it is never exhausted.
When active, it produces even more.
Much talk will of course come to a dead end.
It is better to keep to the center.
———
[05c91t] И.
И. Семененко
Небо и
Земля не
человечны.
Они видят
в десяти
тысячах
вещей лишь
соломенных
собак;
Премудрый
человек не
человечен, он
видит в ста
фамилиях
лишь
соломенных
собак.
Промежуток
между Небом и
Землей - это
как кузнечные
мехи:
они
пусты, но не
иссякают, а движутся
и все больше
производят.
Многоречивость
для числа -
тупик, лучше
придерживаться
середины.
———
[05c92t] А.
А. Маслов
Небо и
Земля не
гуманны и
относятся к
мириадам
существ, как
к соломенным
собачкам.
Мудрый
человек не
гуманен и
относится к
людям, как к
соломенным
собачкам.
Не
подобно ли
пространство
между Небом и
Землёй
[кузнечным]
мехам?
Будучи
пустотным,
оно
неисчерпаемо.
Чем
больше оно
движется, тем
больше ему
прибавляется.
Произносящий
бесчисленное
множество речей
не сравним со
сберегающим
это в себе.
———
[05c93t] Е.
А. Торчинов
Не
милосердны
Небо и Земля,
и сущее
для них -
соломенное
чучело
собаки.
Не
милосерден и
мудрец
совершенный,
и для
него все люди
- соломенное
чучело собаки.
Пространство
между Небом и
Землей,
пожалуй, как
кузнечные
меха:
оно
пустеет, но
не знает
искривленья,
и чем сильнее
в нем
движенье, тем
более вовне
выходит
ветра.
В тупик
многословье
ведет.
Не лучше
ли тот, кто
всегда
середину
блюдет?
———
[05c94t] А.
Е. Лукьянов
Небо и
Земля не
соотносятся
через Жэнь
(Человеколюбие),
и потому
мириады
вещей живут
как трава и
собаки.
Совершенномудрые
люди не
соотносятся
через Жэнь
(Человеколюбие),
и потому
все роды
человеческие
живут как трава
и собаки.
(Вариант
перевода:
Небо и Земля
не проявляют
Жэнь,
ибо все
вещи
превратятся
в "соломенное
чучело".
Совершенномудрые
люди не
проявляют
Жэнь,
ибо все
роды
человеческие
превратятся
в "соломенное
чучело").
Пространство
между Небом и
Землей, не
подобно ли
оно
кузнечному
меху?
[Оно]
пусто и не
складывается,
а сжимается и
выдыхает.
Много
слов - все напраслина,
не лучше ли
держаться
середины?
———
[05c95t] Ян
Хин-шун
Небо и
земля не
обладают
человеколюбием
и предоставляют
всем
существам
возможность
жить
собственной
жизнью.
Совершенномудрый
не обладает
человеколюбием
и
предоставляет
народу
возможность
жить
собственной
жизнью.
Разве
пространство
между небом и
землей не
похоже на
кузнечный
мех?
Чем
больше [в нем]
пустоты, тем
дольше [он]
действует,
чем
сильнее [в
нем]
движение, тем
больше [из него]
выходит
[ветер].
Тот, кто
много
говорит,
часто терпит
неудачу,
поэтому
лучше
соблюдать
меру.
———
[05c96t] Д.
П. Конисси
Небо и
земля не суть
любвеобильные
существа.
Они
поступают со
всеми вещами,
как с соломенною
собакой.
Святой
муж не
любвеобилен:
он поступает
с земледельцами,
как с
соломенной
собакой.
Все находящееся
между небом и
землей
похоже на
кузнечный
мех.
Он
(кузнечный
мех) пуст, но
неистощим:
чем чаще
надувается,
тем больше
выпускает
воздух.
Кто много
говорит, тот
часто терпит
неудачу;
поэтому
лучше всего
соблюдать
средину.
———
[05c97t] В.
В. Малявин
Небо и
Земля не
обладают
человечностью,
Для них
вся тьма
вещей - что
соломенные
собаки.
Премудрый
человек не
обладает
человечностью,
Для него
все люди - что
соломенные
собаки.
Пространство
между Небом и
Землей
Подобно
кузнечным
мехам:
Пустое - а
нельзя его устранить,
Надави на
него - и из
него выйдет
еще больше.
Кто копит
знания, тот
скоро
утомится,
Так не
лучше ли
держаться
срединности?
———
[05c98t] Б.
Б.
Виногродский
Небо-Земля
не вступают в
контакт.
Из мириад
сущностей
они делают
соломенную
собаку.
Человек мудрости
не вступает в
контакт.
Из ста
родов он
делает
соломенную
собаку.
Пространство
Неба-Земли
можно
уподобить кузнечным
мехам.
При
опустошении
не
истощаются.
Приводишь
в движение, а
выходит еще
больше.
Избыточность
в речах
истощает
возможности
чисел.
Лучше
всего
удерживать
срединность.
□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□
PSEUDO-CHAPTER Six
□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□
———
[06c01t] Robert G.
Henricks
The valley spirit never dies;
We call it the mysterious female.
The gates of the mysterious female -
These we call the roots of Heaven and Earth.
Subtle yet everlasting! It seems to exist.
In being used, it is not exhausted.
———
[06c02t] John C. H.
Wu
THE Spirit of the Fountain dies not.
It is called the Mysterious Feminine.
The Doorway of the Mysterious Feminine
Is called the Root of Heaven-and-Earth.
Lingering like gossamer, it has only a hint of existence;
And yet when you draw upon it, it is inexhaustible.
———
[06c03t] D. C. Lau
The spirit of the valley never dies.
This is called the mysterious female.
The gateway of the mysterious female
Is called the root of heaven and earth.
Dimly visible, it seems as if it were there,
Yet use will never drain it.
———
[06c04t] R. L. Wing
The mystery of the valley is immortal;
It is known as the Subtle Female.
The gateway of the Subtle Female
Is the source of Heaven and Earth.
Everlasting, endless, it appears to exist.
Its usefulness comes with no effort.
———
[06c05t] Ren Jiyu
The spirit of the valley is an immortal being,
It is called the subtle and profound female.
The gate of the subtle and profound female is the root of
Heaven and Earth.
It exists formlessly, But its utility is never worn out.
———
[06c06t] Gia-fu Feng
The valley spirit never dies;
It is the woman, primal mother.
Her gateway is the root of heaven and earth.
It is like a veil barely seen.
Use it; it will never fail.
———
[06c07t] Lok Sang Ho
The receptive, humble spirit
("the valley spirit") lives on.
It is known as the Mystical Female.
The doorway of the Mystical Female is known as the root
of heaven and earth.
From it, imperceptibly yet relentless,
Runs the energy.
———
[06c08t] Xiaolin Yang
Nature's spirit never dies, so it is called the organ of
reproducibility.
This organ functions as the root of the world.
It lasts forever and can never be used up.
———
[06c09t] Walter Gorn
Old, THE ORIGIN OF THINGS
Like the river in the valley, the spirit is never dried
up.
I call it the Mother-Deep.
The motion of the Mother-Deep I regard as the origin of
the Heaven and the Earth.
Forever it endures and moves without design.
———
[06c10t] James Legge
The valley spirit dies not, aye the same;
The female mystery thus do we name.
Its gate, from which at first they issued forth,
Is called the root from which grew heaven and earth.
Long and unbroken does its power remain,
Used gently, and without the touch of pain.
———
[06c11t] David Hinton
The valley spirit never dies.
It's called dark female-enigma,
and the gateway of dark female-enigma
is called the root of heaven and earth,
gossamer so unceasing it seems real.
Use it: it's effortless.
———
[06c12t] Chichung
Huang
The valley spirit never dies;
It is called the deep and remote female.
The gate of the deep and remote female
Is called the root of heaven and earth.
Continuous and unbroken, as if existing.
When used, it is inexhaustible.
———
[06c13t] Ellen M.
Chen
The Valley Spirit (ku shen) is deathless,
It is called the Dark Mare (hsüan p'in).
The door of the Dark Mare,
Is called the root of heaven and earth.
Continuous (mien mien), it seems to exist (ts'un),
Yet in use (yung) it is inexhaustible.
———
[06c14t] Lee Sun Chen
Org
The valley (the void whence birth occurs) and the
mysterious force [of growth] will not die out;
They were described [in I Ching] as the function of the
"mysterious and inexplicable femininity" [which keeps everything in
cosmos in motion];
The unveiling of the mystery of the inexplicable
femininity could lead to the roots (basics) which sustains all births and
growths between Heaven-and-Earth;
Its existence is long, contiguous, detailed and endless;
Its application is inexhaustible.
———
[06c15t] Tien Cong
Tran
The never-dying spirit of the cave is called the
mysterious mother.
The doorway of the mysterious mother is called the root
of Heaven and Earth.
Lingering like a veil barely seen, it has only a hint of
existence; and yet it is inexhaustibly used.
———
[06c16t] Thomas Z.
Zhang
God of food is eternal, so it is like the mother.
The nature mother is the root of everything.
Tao is long lasting and never exhausted in application.
———
[06c17t] Arthur Waley
The Valley Spirit never dies.
It is named the Mysterious Female.
And the Doorway of the Mysterious Female
Is the base from which Heaven and Earth sprang.
It is there within us all the while;
Draw upon it as you will, it never runs dry.
———
[06c18t] Richard John
Lynn
The Valley Spirit never dies, and we call it the
"Mysterious Female."
The gate of the Mysterious Female is referred to as the
"root of Heaven and Earth."
On and on, with only apparent existence, it functions
inexhaustibly.
———
[06c19t] Lin Yutang
THE SPIRIT OF THE VALLEY
The Spirit of the Valley never dies.
It is called the Mystic Female.
The Door of the Mystic Female
Is the root of Heaven and Earth.
Continuously, continuously,
It seems to remain.
Draw upon it
And it serves you with ease.
———
[06c20t] Victor H.
Mair
The valley spirit never dies -
it is called "the mysterious female";
The gate of the mysterious female
is called "the root of heaven and earth."
Gossamer it is,
seemingly insubstantial,
yet never consumed through use.
———
[06c21t] Tolbert
McCarroll
The valley spirit never dies.
It is the unknown first mother,
whose gate is the root from which grew heaven and earth.
It is dimly seen, yet always present.
Draw from it all you wish;
it will never run dry.
———
[06c22t] David H. Li
The valley is undying.
It is the mystical womb.
The portal to the mystical womb is the root of the cosmos.
Continuous and unterminable, its use is inexhaustible.
———
[06c23t] Yasuhiko
Genku Kimura
The Tao, the Spirit of the Valley, is immortal.
It is called the Primordial Female.
The Gate of the Primordial Female,
Through its opening and closing,
Performs the kosmic intercourse,
And is called the origin of Heaven and Earth,
Eternally existing,
Forever tireless.
———
[06c24t] Chou-Wing
Chohan
"The valley and the wind will never die."
They are the creators of the one who is the mystical
mother,
The one whose hair is the source of heaven and earth.
This source will never end.
Even if it is exploited endlessly, it will never
diminish.
———
[06c25t] Man-Ho Kwok
The Tao is the breath that never dies.
It is a Mother to All Creation.
It is the root and ground of every soul
- the fountain of Heaven and Earth, laid open.
Endless source, endless river
River of no shape, river of no water
Drifting invisibly from place to place ...
it never ends and it never fails.
———
[06c26t] Gu Zhengkun
The Tao never dies;
It is a deep womb.
And the opening of the womb
Is called the root of heaven and earth.
It exists for ever,
And its use can never be exhausted.
———
[06c27t] Chao-Hsiu
Chen
The spirit is as deep as a valley and will never fade.
It is the great mysterious mother.
The gateway of this mysterious creature is the root of
Heaven and Earth.
Although it is invisible, it endures; it will never end.
———
[06c28t] Liu Qixuan
The totally unoccupied being never dies,
And is called the metaphysical mother.
Her door
Can be called the root of Heaven and Earth.
Uses that come in her grace are continuous,
Transcendental, and receivable with no effort.
———
[06c29t] Shi Fu Hwang
The Not Dying Secret
Lao Tze says,
The man who knows the way of nourishing his spirit shall
attain immortality.
The man who has attained immortality used his nose and
mouth well.
The outlet of the nose and mouth can breathe the
elements,
which are the roots of the Heaven and the Earth.
In gentleness and perpetuity, he shall proceed to
breathe.
By diligence and attention, he shall practice the
exercise.
———
[06c30t] Ch’u Ta-Kao
'The Valley and the Spirit never die.'
They form what is called the Mystic Mother,
From whose gate comes the origin of heaven and earth.
This (the origin) seems ever to endure.
In use it can never be exhausted.
———
[06c31t] Paul J. Lin
The Valley Spirit never dies.
It is called the mystic female.
The door of the mystic female is the root of heaven and
earth.
Being interminable and seeming to endure,
It can be used without toil.
———
[06c32t] Michael
LaFargue
"The Valley Spirit is undying."
This is mysterious Femininity.
The Abode of mysterious Femininity:
This is the Root of Heaven and Earth.
It seems to endure on and on.
One who uses It never wears out.
———
[06c33t] Cheng Lin
The spirit of life is immortal and may be compared to the
mysterious productive power which forms the base of the universe.
It is imperceptible, and its usefulness is inexhaustible.
———
[06c34t] Yi Wu
The spirit of the valley never dies;
It is called the mysterious female.
The gate of the mysterious female is called the root of
Heaven and Earth.
Continuously it seems to exist.
There is no labor in its use.
———
[06c35t] Han Hiong
Tan
The spirit of the valley (Dao) is immortal.
It is known as the mystical female.
The birth canal of the mystical female
Opens to the universe.
Dao seems to be able to go on forever and continues to
function effortlessly.
———
[06c36t] Hua-Ching Ni
The subtle essence of the universe is active.
It is like an unfailing fountain of life which flows
forever in a vast and profound valley.
It is called the Primal Female and the Subtle Origin.
The Gate of the Subtle Origin becomes the root of the
universe.
It subtly and gently generates without exhausting itself.
———
[06c37t] Chang
Chung-yuan
The spiritual reality of the void never ceases to exist.
We call it the mystery of passivity.
The entry to the mystery of passivity is the origin of
the universe.
Unceasing, it always remains.
Drawn upon, it is never exhausted.
———
[06c38t] Henry Wei
Perfection of the Symbol
Ch'eng Hsiang
The Spirit of the Valley never dies.
Hence comes the name Mysterious Female.
The gateway of the Mysterious Female
Is the root of Heaven and Earth.
Continuous like a thread it seems to exist;
Its utility is inexhaustible.
———
[06c39t] Ha Poong Kim
The spirit of the mountain gorge never dies.
It is called the mysterious female.
The gate of the mysterious female -
It is called the root of Heaven and Earth.
Never ceasing to be, it seems as though existing forever.
Use never exhausts it.
———
[06c40t] Tao Huang
Valley spirit is deathless,
It is called the mystical female.
The gateway of the mystical female,
Is called the root of heaven and earth.
Hovering, it seems ever present.
Put to use, it is never exhausted.
———
[06c41t] Tang
Zi-chang
The unlimited capacity of valleys;
the unbelievable power of Spirits;
and the unending life of immortality are called the
Profound Origin Mother.
The beginning of the Profound Origin Mother is the root
of Heaven and Earth.
Endlessly, endlessly!
It is existing.
Yet its usefulness is invisible.
———
[06c42t] Wing-tsit
Chan
The spirit of the valley never dies.
It is called the subtle and profound female.
The gate of the subtle and profound female
Is the root of Heaven and Earth.
It is continuous, and seems to be always existing.
Use it and you will never wear it out.
———
[06c91t] И.
И. Семененко
Душа
долины не
подвластна
смерти и
зовется
сокровенной
самкой.
Врата же
сокровенной
самки - это
корень Неба и
Земли.
Она,
такая
непрерывная,
вроде
существует.
При ее
использовании
не требуется
никаких
усилий.
———
[06c92t] А.
А. Маслов
Дух в
долине
никогда не
умирает.
И зовётся
это
сокровенной
самкой.
Врата
сокровенной
самки зовутся
корнем Неба и
Земли.
Едва
различимое,
лишь
кажущееся
присутствующим
здесь, оно
неисчерпаемо
в использовании.
———
[06c93t] Е.
А. Торчинов
Ложбинный
дух
бессмертен.
Называют
Сокровенной
Самкою его.
Врата той
Самки
Сокровенной -
корень бытия,
из коего родятся
Небо и Земля.
Как нить,
в
бесконечность
тянется он.
Используй
его без
усилий!
———
[06c94t] А.
Е. Лукьянов
Дух лона
[рождения]
бессмертен,
это и есть Сокровенная
Самка.
Врата
Сокровенной
Самки -
корень Неба и
Земли.
Непрерывно
вьется,
предвосхищая
существование.
Действует
он без
усилий.
———
[06c95t] Ян
Хин-шун
Превращения
невидимого
[дао]
бесконечны.
[Дао] -
глубочайшие
врата
рождения.
Глубочайшие
врата
рождения -
корень неба и
земли.
[Оно]
существует
[вечно]
подобно
нескончаемой
нити, и его
действие неисчерпаемо.
———
[06c96t] Д.
П. Конисси
Чистейший
дух
бессмертен.
Он
называется
непостижимой
матерью (самкой).
Ворота
непостижимой
матери -
называются корнем
неба и земли.
Он (т.е.
чистейший
дух) будет
существовать
без конца.
Кто хочет
употреблять
его, тот не
устанет.
———
[06c97t] В.
В. Малявин
Дух,
клонящийся
долу, не
умирает;
Сие
зовется
Сокровенной
Родительницей.
Врата
Сокровенной
Родительницы
Называются
корнем Неба и
Земли.
Вьется и
вьется, такой
переменчивый!
Пользу
его
исчерпать
невозможно.
———
[06c98t] Б.
Б.
Виногродский
Если
движется дух
по долинам,
то нет
смерти.
Это
определяется:
Мистическая
женственность.
Врата,
ведущие в
мистическую
женственность
- это
определяется:
Корень
Неба-Земли.
В
движении -
ниточкой
тонкой, на
грани существования.
Применяя,
никогда не
натягивай.
□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□
PSEUDO-CHAPTER Seven
□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□
———
[07c01t] Robert G.
Henricks
Heaven endures; Earth lasts a long time.
The reason why Heaven and Earth can endure and last a
long time -
Is that they do not live for themselves.
Therefore they can long endure.
Therefore the Sage:
Puts himself in the background yet finds himself in the
foreground;
Puts self-concern out of [his mind], yet finds
self-concern in the fore;
Puts self-concern out of [his mind], yet finds that his
self-concern is preserved.
Is it not because he has no self-interest,
That he is therefore able to realize his self-interest?
———
[07c02t] John C. H.
Wu
HEAVEN lasts long, and Earth abides.
What is the secret of their durability?
Is it not because they do not live for themselves
That they can live so long?
Therefore, the Sage wants to remain behind,
But finds himself at the head of others;
Reckons himself out,
But finds himself safe and secure.
Is it not because he is selfless
That his Self is realized?
———
[07c03t] D. C. Lau
Heaven and earth are enduring.
The reason why heaven and earth can be enduring is that
they do not give themselves life.
Hence they are able to be long-lived.
Therefore the sage puts his person last and it comes
first,
Treats it as extraneous to himself and it is preserved.
Is it not because he is without thought of self that he
is able to accomplish his private ends?
———
[07c04t] R. L. Wing
Heaven is eternal, the Earth everlasting.
They can be eternal and everlasting Because they do not
exist for themselves.
For that reason they can exist eternally.
Therefore, Evolved Individuals Put themselves last,
And yet they are first.
Put themselves outside,
And yet they remain.
Is it not because they are without self-interest That
their interests succeed?
———
[07c05t] Ren Jiyu
Heaven is eternal and Earth everlasting.
Heaven and Earth can be eternal and everlasting because they
don't exist for themselves,
And for this reason they obtain longevity.
Therefore the sage puts himself last,
But actually he stands foremost.
He has no regard for himself,
But his life is well preserved.
Is it not because he has no personal interests that his
private ends are fulfilled?
———
[07c06t] Gia-fu Feng
Heaven and earth last forever.
Why do heaven and earth last forever?
They are unborn,
So ever living.
The sage stays behind, thus he is ahead.
He is detached, thus at one with all.
Through selfless action, he attains fulfillment.
———
[07c07t] Lok Sang Ho
Heaven and earth last.
It is so because they do not give birth to themselves.
Similarly the last thing in the Sage's mind is to
propagate his body.
Paradoxically, that is why his body advances.
The body to the Sage is like any external object.
For this very reason his body perpetuates.
Is it not true that because he is selfless,
That he realizes his true self?
———
[07c08t] Xiaolin Yang
The heavens and the earth last forever.
They can do so because they do not exist for themselves.
Therefore, great men always let other people go first,
but ended up being first themselves.
They put their lives out of consideration, but always
survived.
Is it not because they were selfless,
That they benefited themselves at the end?
———
[07c09t] Walter Gorn
Old, HIDING THE LIGHT
Both Heaven and Earth endure a long time.
The cause of their endurance is their indifference to
long life.
That is why they subsist.
Thus the wise man, indifferent to himself, is the
greatest among men, and taking no care for himself, he is nevertheless
preserved.
By being the most unselfish he is the most secure of all.
———
[07c10t] James Legge
Heaven is long-enduring and earth continues long.
The reason why heaven and earth are able to endure and
continue thus long is because they do not live of, or for, themselves.
This is how they are able to continue and endure.
Therefore the sage puts his own person last, and yet it
is found in the foremost place;
he treats his person as if it were foreign to him, and
yet that person is preserved.
Is it not because he has no personal and private ends,
that therefore such ends are realised?
———
[07c11t] David Hinton
Heaven goes on forever.
Earth endures forever.
There's a reason heaven and earth go on enduring forever:
their life isn't their own so their life goes on forever.
Hence, in putting himself last the sage puts himself
first, and in giving himself up he preserves himself.
If you aren't free of yourself
how will you ever become yourself?
———
[07c12t] Chichung
Huang
Heaven is permanent and earth, everlasting.
The reason why heaven and earth
Can be permanent and everlasting
Is that they do not live for themselves.
Therefore, they can live permanently.
Hence, the sage man
Withdrew himself to the back,
Yet found himself in front;
Cast himself aside,
Yet found himself preserved.
Is it not because he was selfless
That he could fulfill the self?
———
[07c13t] Ellen M.
Chen
Heaven and earth are long lasting (chiu).
The reason why heaven and earth are long lasting:
Because they do not live for self (pu tzu sheng).
Therefore they last long.
Thus the sage puts his body (shen) behind,
Yet his body is in front.
He regards his body as external,
Yet his body remains in existence (ts'un).
Is it not because he is selfless (wu szu),
That he can fulfill himself (ch'eng ch'i szu).
———
[07c14t] Lee Sun Chen
Org
Heaven is long-drawn and Earth is enduring;
The reason that both Heaven and Earth can exist permanently
is because they are not self serving;
Consequently, they are durable and will perpetuate
[myriad creatures and things] for a long, long time.
Accordingly:
A Sage shall surrender his personal interests [in favor
of the common good];
It is by virtue of his renouncing his self-interests [for
the good of people's welfare] that he is [in the rank of] genuine leaders;
He shall also think objectively, as though he is outside
his physical self [to scrutinize himself as an observer];
[By virtue of being unselfish and objective] he lives a
meaningful existence.
Doesn't he have anything left for his private self [by
being so thoroughly selfless]?
Isn't it because he is completely selfless that he has
achieved the most exclusively his own fulfilling individual existence!
———
[07c15t] Tien Cong
Tran
Heaven lasts long, and Earth abides long.
What is the secret of their durability?
Is it not because they do not live for themselves that
they can live so long?
Therefore, the sage wants to remain behind, but finds himself
at the head of others; reckons himself out, but finds himself safe and secure.
Is it not because he is selfless that his self is
realized?
———
[07c16t] Thomas Z.
Zhang
The universe is long-lasting.
The reason it can last long is because it is not living
for itself, therefore it can be enduring.
Following this,
the sage is modest and yet he is ahead of others;
he cares less for himself, and yet he gains respect from
others;
is it not because he is not anxious for his goal, and yet
his goal is achieved?
———
[07c17t] Arthur Waley
Heaven is eternal, the Earth everlasting.
How come they to be so?
It is because they do not foster their own lives;
That is why they live so long.
Therefore the Sage
Puts himself in the background; but is always to the
fore.
Remains outside; but is always there.
Is it not just because he does not strive for any
personal end
That all his personal ends are fulfilled?
———
[07c18t] Richard John
Lynn
Heaven is everlasting, and Earth endless.
That they can last forever and go on without end is
because they do not try to exist for themselves.
Thus they can exist forever.
As such, the sage places himself in the rear yet finds
himself in front.
He puts aside his person, yet his person is preserved.
Is this not because he is utterly free of self-interest?
This is how he can achieve self-fulfillment.
———
[07c19t] Lin Yutang
LIVING FOR OTHERS
The universe is everlasting.
The reason the universe is everlasting
Is that it does not live for Self.
Therefore it can long endure.
Therefore the Sage puts himself last,
And finds himself in the foremost place;
Regards his body as accidental,
And his body is thereby preserved.
Is it not because he does not live for Self
That his Self is realized?
———
[07c20t] Victor H.
Mair
Heaven is long and earth is lasting.
Heaven and earth can be long and lasting because they do
not live for themselves.
Therefore,
They can be long-lived.
For this reason,
The sage withdraws himself but comes to the fore,
alienates himself but is always present.
Is this not because he is free of private interests?
Therefore,
He can accomplish his private interests.
———
[07c21t] Tolbert
McCarroll
Heaven and earth last forever.
The reason why heaven and earth last forever is that they
do not live for themselves.
Hence, they last forever.
Therefore,
the True Person leaves self behind and thus is found in
front,
is not guarded and thus is preserved,
is self-free and thus is able to find fulfillment.
———
[07c22t] David H. Li
The cosmos is long.
The earth is lasting.
The reason the cosmos is long and the earth lasting is
that they exist not for self-perpetuation.
Unconcerned with self-perpetuation, they perpetuate.
Thus, the sage,
by queuing himself/herself behind others, ends in being
ahead;
by being unconcerned, endures.
Is it not so that the sage, without self-interest,
satisfies his/her self-interest?
———
[07c23t] Yasuhiko
Genku Kimura
Heaven is eternal and earth everlasting.
They thus endure forever,
Because they exist not for themselves
But for the whole, selflessly.
Whereby the sage,
Existing selflessly for the whole,
Puts himself behind and thereby finds himself foremost,
Holds himself outside and thereby finds himself inmost.
He has no self apart from the whole,
Wherefore he realizes the self that is the whole.
———
[07c24t] Chou-Wing
Chohan
Heaven and earth will exist forever.
The reason they exist forever is that they do not live
for themselves and they do not live because of themselves.
Therefore they live forever.
In the same way, the sage stays behind everything and
finds himself in front of everything, he is not himself and he is preserved
forever.
Since he has no self-interest, his self-interest can
realize itself.
Even though it looks like heaven and earth give life to
all creatures, they do not live in order to preserve their own existence, and
therefore they live forever and never die.
In his rule over the kingdom, the sage does everything
for people, ignoring his personal goals, and ultimately earns glory, honor, and
everything he wanted for himself.
———
[07c25t] Man-Ho Kwok
Heaven and earth are enduring.
The universe can live for ever, because it does not live
for itself.
And so both last - outliving themselves.
The sage guides his people by putting himself last.
Desiring nothing for himself,
he knows how to channel desires.
And is it not because he wants nothing that he is able to
achieve everything?
———
[07c26t] Gu Zhengkun
Heaven and earth exist for ever.
This eternal existence is justified by the fact
That they do not exist for themselves.
Thus they enjoy an eternal life.
The sage similarly puts himself behind others,
Yet it turns out that he comes before others;
He completely disregards his own existence,
And yet it turns out that his existence is preserved.
———
[07c27t] Chao-Hsiu
Chen
Heaven and Earth are enduring only because they have no
ego;
therefore they can live for ever.
The sage does not try to be the first, and does not fight
for fame.
Only through unselfishness can he achieve fulfilment.
———
[07c28t] Liu Qixuan
The heaven lasts.
The earth lasts.
They last because they do not live to last.
The wise person lags behind in struggles for benefits
And finally benefits more than others;
The wise person does not live for himself,
And is therefore able to enjoy longevity.
Isn't it one's thorough selflessness
That makes one seem to be most successfully selfish?
———
[07c29t] Shi Fu Hwang
Being Selfless Can Fulfill The Selfishness
Lao Tze says,
The Heaven has endured a long existence, so has the
Earth.
The reason they can last so long is that they never go
out of their way to seek life, hence they can be everlasting.
The sage understood this secret, put himself last, and
became first at length.
He treated himself as extraneous, preserving his person
safe and sound.
Cannot one who is selfless fulfill the selfishness?
———
[07c30t] Ch’u Ta-Kao
Heaven is lasting and earth enduring.
The reason why they are lasting and enduring is that they
do not live for themselves;
Therefore they live long.
In the same way the Sage keeps himself behind and he is
in the front;
He forgets himself and he is preserved.
Is it not because he is not self-interested
That his self-interest is established?
———
[07c31t] Paul J. Lin
Heaven lasts; earth endures.
They last and endure because they do not live for
themselves.
And thus can live forever.
Therefore, the Sage positions himself behind and yet
stays ahead.
He denies himself and so is preserved.
Is it not because of his selflessness
That he completes his own?
———
[07c32t] Michael LaFargue
Heaven is lasting, Earth endures.
What enables Heaven and Earth to last and endure?
Because they do not live for themselves -
so it is that they can live so long.
And so, the Wise Person:
Puts himself last, and so finds himself in front.
Puts himself in the out group, and so maintains his
place.
The personal does not exist for him -
isn't this how he can perfect what for him is most
personal?
———
[07c33t] Cheng Lin
Heaven is everlasting, and earth is perpetual.
Their endurance is due to the fact that they exist
without the consciousness of self, because of which they endure for ever.
Likewise, the Sage is most highly esteemed because he
regards himself as the least important.
His life is long preserved because he has no thought
about his personal security.
He is able to realize his complete self because he is
always selfless.
———
[07c34t] Yi Wu
Heaven is eternal and Earth is everlasting.
The reason they can last forever
Is because they do not live for themselves.
So, they can live long.
Therefore, the sage places himself behind,
But actually he goes ahead;
Neglects himself,
But actually preserves himself.
Is it not because he has no self
That his self is realized?
———
[07c35t] Han Hiong
Tan
The universe is everlasting.
It is eternal because it does not exist for its own sake.
Hence, it will be everlasting.
The sage safeguards his interest by always putting his
personal interests last.
He regards his interests as inconsequential.
Yet, it is often preserved.
Is this because by not being self-serving that his
interests are always preserved?
———
[07c36t] Hua-Ching Ni
Heaven is everlasting and Earth is perpetual.
Why so?
Because they live without holding onto any consciousness
of self.
Therefore, they can endure forever.
One who does not separate his being from the nature of
universal wholeness lives with the universal virtue of wholeness.
He, too, dissolves all consciousness of self and lives as
the universe.
By putting himself behind others,
he finds himself foremost.
By not considering his own personal ends,
his personal life is accomplished.
He finds himself safe, secure and preserved.
Because he does not hold a narrow concept of self,
his true nature can fully merge with the one universal
life.
———
[07c37t] Chang
Chung-yuan
The existences of heaven and earth are long-lasting.
Their existences are long-lasting because they do not
conceive of their existences as existences.
Therefore, their existences are long-lasting.
When the wise stays back, he steps forward.
When he forgets his self, he finds his self.
Is it not through selflessness that one achieves
selfhood?
———
[07c38t] Henry Wei
Dimming the Light
T'ao Kuang
Heaven is eternal, Earth is durable.
The reason why they are eternal and durable
Is that they do not exist for themselves.
This is why they can long endure.
Therefore, the Sage putting himself behind,
Finds himself in front;
And placing himself beyond his concern,
Finds himself well preserved.
Is this not because he is unselfish?
For the very reason that he is unselfish,
He is able to find Self-fulfilment.
———
[07c39t] Ha Poong Kim
Heaven and Earth are everlasting.
The reason why they are everlasting
Is that they do not live for themselves.
That is why they can live long.
Therefore the sage
Puts himself last and finds himself first;
He leaves himself out and finds himself preserved.
Is it not because he is selfless
That he can fulfill himself?
———
[07c40t] Tao Huang
Heaven is eternal, and earth is long lasting.
What makes heaven and earth eternal and long lasting is
that they do not give birth to themselves.
It is this that makes them eternal and long lasting.
Hence the sage,
Relaxing the body, the body comes to the fore.
Beyond the body, the body comes to the fore.
Beyond the body, the body exists of itself.
Not even relying on selflessness
Enables the self to be fulfilled.
———
[07c41t] Tang
Zi-chang
Heaven is enduring and earth is lasting.
Why heaven and earth can be enduring and lasting is
because they do not live for themselves, thus, they can endure and last.
So that a Sage ruler put himself behind others, and he
came to the front;
he excluded himself from struggle with others and he
survived.
It is because he was selfless that he fulfilled himself.
———
[07c42t] Wing-tsit
Chan
Heaven is eternal and Earth everlasting.
They can be eternal and everlasting because they do not
exist for themselves,
And for this reason can exist forever.
Therefore the sage places himself in the background but
finds himself in the foreground.
He puts himself away, and yet he always remains.
Is it not because he has no personal interests?
This is the reason why his personal interests are
fulfilled.
———
[07c91t] И.
И. Семененко
Небеса с
Землею
долговечны.
Небо и
Земля могут
быть
долговечны,
так как не
живут сами по
себе, и
поэтому они
способны
вечно жить.
Вот
почему
Премудрый
человек
предпочитает
находиться
сзади, а
оказывается
впереди и,
отстраняясь
от себя, себя
сохраняет.
Не потому
ли это, что у
него нет
личного?
Но именно
поэтому он
может свое
личное осуществить.
———
[07c92t] А.
А. Маслов
Небо
извечно,
Земля -
долговременна.
Небо и
Земля могут
быть извечны
и долговременны,
ибо они не
порождают
сами себя.
Вот
почему они
извечны и
долговременны.
Поэтому
мудрец,
становясь
позади всех,
оказывается
впереди всех,
пренебрегает
собой и
потому
сберегает
себя.
Разве
этим он не
преследует
личных целей?
Поэтому
он и может
достичь их.
———
[07c93t] Е.
А. Торчинов
Вековечно
Небо и
постоянна
Земля.
Небо и
Земля
вековечны и
постоянны
потому, что
не сами собой
рождены.
Поэтому и
могут быть
они
вековечными
и постоянными.
Поэтому и
совершенномудрый
себя назад всенепременно
ставит, но
вдруг
оказывается впереди.
Себя он
чем-то
внешним
почитает,
существованье
в этом
обретя.
И уж не
потому ли
это, что
лишен он
личных интересов?
Благодаря
такому
поведению он
как раз и может
всегда и
полностью
блюсти свой
личный интерес.
———
[07c94t] А.
Е. Лукьянов
Небо
вечно, Земля
долговечна.
Небо и
Земля оттого
могут быть
одно вечным,
а другая
долговечной,
что не сами
себя породили.
Поэтому
[они] могут
вечно жить.
Вот
почему
совершенномудрый
человек ставит
себя позади,
но сам
оказывается
впереди;
забывает
о себе самом,
но сам
существует.
Нельзя ли
сказать, что
тем самым ему
не достичь
своей личной
цели?
Напротив,
только так он
и может
осуществить
задуманное.
———
[07c95t] Ян
Хин-шун
Небо и
земля -
долговечны.
Небо и
земля
долговечны
потому, что
они существуют
не для себя.
Вот
почему они
могут быть
долговечными.
Поэтому
совершенномудрый
ставит себя
позади
других,
благодаря
чему он
оказывается
впереди.
Он
пренебрегает
своей жизнью,
и тем самым его
жизнь
сохраняется.
Не
происходит
ли это от
того, что он
пренебрегает
личными
[интересами]?
Напротив,
[он
действует]
согласно
своим личным
[интересам].
———
[07c96t] Д.
П. Конисси
Небо и
земля вечны.
Причина того,
что небо и
земля вечны,
заключается
в том, что они
существуют
не для самих
себя.
Вот
почему они
вечны.
Святой
муж
заботится о
себе после
других, поэтому
он легко
достигает
безопасности.
Он
оставляет
свое тело без
всякой
заботы, поэтому
он будет жить
долго.
Кто не
заботится о
себе, тот
весьма
удачно совершит
и свое личное
дело.
———
[07c97t] В.
В. Малявин
Небо
вечно, Земля
неизбывна.
Небо и
Земля вечны и
неизбывны
благодаря тому,
что не
существуют
для себя.
Вот
почему они
могут быть
вечны и
неизбывны.
Оттого
премудрый
человек
ставит себя
позади, а
оказывается
впереди;
Не думает
о себе - и себя
сохраняет.
Не желает
ничего для
себя -
Не потому
ли может
обрести все
свое?
———
[07c98t] Б.
Б.
Виногродский
Небо
длит.
Земля
продолжает.
Небо-Земля
потому и
способны
длить и
продолжать,
что живут не
сами по себе.
Причинность:
Способны
длить жизнь.
Это дает:
Человек
мудрости
помещает
свою
личность позади,
а его
личность
оказывается
впереди.
Он
отстраняется
от своей
личности, а
личность
сохраняется.
Именно
через отсутствие
личных
устремлений
он способен
осуществлять
свои личные
устремления.
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PSEUDO-CHAPTER Eight
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———
[08c01t] Robert G. Henricks
The highest good is like water;
Water is good at benefiting the ten thousand things and
yet it [does not] compete [with them].
It dwells in places the masses of people detest,
Therefore it is close to the Way.
In dwelling, the good thing is the land;
In the mind, the good thing is depth;
In giving, the good thing is [being like] Heaven;
In speaking, the good thing is sincerity;
In governing, the good thing is order;
In affairs, the good thing is ability;
In activity, the good thing is timeliness.
It is only because it does not compete, that therefore it
is without fault.
———
[08c02t] John C. H.
Wu
THE highest form of goodness is like water.
Water knows how to benefit all things without striving
with them.
It stays in places loathed by all men.
Therefore, it comes near the Tao.
In choosing your dwelling, know how to keep to the
ground.
In cultivating your mind, know how to dive in the hidden
deeps.
In dealing with others, know how to be gentle and kind.
In speaking, know how to keep your words.
In governing, know how to maintain order.
In transacting business, know how to be efficient.
In making a move, know how to choose the right moment.
If you do not strive with others,
You will be free from blame.
———
[08c03t] D. C. Lau
Highest good is like water.
Because water excels in benefiting the myriad creatures
without contending with them and settles where none would like to be, it comes
close to the way.
In a home it is the site that matters;
In quality of mind it is depth that matters;
In an ally it is benevolence that matters;
In speech it is good faith that matters;
In government it is order that matters;
In affairs it is ability that matters;
In action it is timeliness that matters.
It is because it does not contend that it is never at
fault.
———
[08c04t] R. L. Wing
The highest value is like water.
The value in water benefits All Things, And yet it does
not contend.
It stays in places that others disdain, And therefore is
close to the Tao.
The value in a dwelling is location.
The value in a mind is depth.
The value in relations is benevolence.
The value in words is sincerity.
The value in leadership is order.
The value in work is competence.
The value in effort is timeliness.
Since, indeed, they do not contend, There is no
resentment.
———
[08c05t] Ren Jiyu
The highest good is like water.
Water is apt to benefit all things and does not compete
with them.
It dwells in places people disdain.
Thus it is closest to Tao.
(The best man should be like water)
In his dwelling he is at ease with lowness,
In his heart he is profound,
He is sincere in his dealings with others,
He is faithful in speech,
He is orderly in government,
He is competent in deeds,
He is timely in action.
It is because he is not competitive that he is without
any faults.
———
[08c06t] Gia-fu Feng
The highest good is like water.
Water gives life to the ten thousand things and does not
strive.
It flows in places men reject and so is like the Tao.
In dwelling, be close to the land.
In meditation, go deep in the heart.
In dealing with others, be gentle and kind.
In speech, be true.
In ruling, be just.
In business, be competent.
In action, watch the timing.
No fight: No blame.
———
[08c07t] Lok Sang Ho
The superior good man is like water.
Just as water enlivens all living creatures and never contests
with them,
dwelling in places disdained by others,
so the superior good man is prepared to situate himself
where nobody wants.
In this way he is close to the Dao.
To live on the good earth,
To cherish good thoughts,
To do a good turn to others,
To speak the good truth,
To let good governance find its right place,
To put the good ability to work,
To set in motion the good times,
Such is the way to live without contesting with others.
Such is the man free from complaints and anguish.
———
[08c08t] Xiaolin Yang
The best is like water.
Water benefits everything without fighting for credit.
Only without fighting for credit, will water never get
any trouble.
It flows to the lowest places where no one wants to stay,
So water is the closest to the DAO.
Therefore, one should have the traits of water:
Humble and lowly in his character,
Peaceful and deep in his heart,
Charitable in his treatment of everything,
Credible in his words,
Methodical in his ways of governing a country,
Capable of doing anything,
And able to catch opportunities when taking action.
Only without fighting for credit, will one never get any
trouble.
———
[08c09t] Walter Gorn
Old, THE EASY NATURE
The greatest virtue is like water; it is good to all
things.
It attains the most inaccessible places without strife.
Therefore it is like Tao.
It has the virtue of adapting itself to its place.
It is virtuous like the heart by being deep.
It is virtuous like speech by being faithful.
It is virtuous like government in regulating.
It is virtuous like a servant in its ability.
It is virtuous like action by being in season.
And because it does not strive it has no enemies.
———
[08c10t] James Legge
The highest excellence is like (that of) water.
The excellence of water appears in its benefiting all
things,
and in its occupying, without striving (to the contrary),
the low place which all men dislike.
Hence (its way) is near to (that of) the Tao.
The excellence of a residence is in (the suitability of)
the place;
that of the mind is in abysmal stillness;
that of associations is in their being with the virtuous;
that of government is in its securing good order;
that of (the conduct of) affairs is in its ability;
and that of (the initiation of) any movement is in its
timeliness.
And when (one with the highest excellence) does not
wrangle (about his low position), no one finds fault with him.
———
[08c11t] David Hinton
Lofty nobility is like water.
Water's nobility is to enrich the ten thousand things
and yet never strive:
it just settles through places people everywhere loathe.
Therefore, it's nearly Way.
Dwelling's nobility is earth,
mind's nobility is empty depth,
giving's nobility is Humanity,
word's nobility is sincerity,
government's nobility is accord,
endeavor's nobility is ability,
action's nobility is timing.
When you never strive you never go wrong.
———
[08c12t] Chichung
Huang
The supreme good man is like water.
Water is good at benefiting
The ten thousand things without contending,
Lying where the multitude loathes to:
Therefore, close to the Tao.
In habitation,
He is good at choosing the place;
In mind,
Good at profundity;
In giving,
Good at imitating heaven;
In speech,
Good at honesty;
In government,
Good at bringing order;
In duties,
Good at exerting his ability;
In making moves,
Good at timeliness.
Being uncontentious,
There is no resentment.
———
[08c13t] Ellen M.
Chen
A person with superior goodness (shan) is like water,
Water is good in benefiting (li) all beings,
Without contending (cheng) with any.
Situated in places shunned (o) by many others,
Thereby it is near (chi) Tao.
(Such a person's) dwelling is the good earth,
(His/her) mind (hsin) is the good deep water (yuan),
(His/her) associates are good kind people (jen),
(His/her) speech shows good trust (hsin),
(His/her) governing is the good order,
(His/her) projects (shih) are carried out by good talents
(neng),
(His/her) activities (tung) are good in timing.
Because he does not contend (pu cheng) with any,
He commits no wrong.
———
[08c14t] Lee Sun Chen
Org
[The performance of people with] the highest Te (arete)
resembles the [working of] water;
Water benefits myriad things and creatures without vying
[for control or profits];
It, however, settles for the lowest position which is [customarily
considered] disdainful by people.
Therefore, [the performance of] water comes very close to
that of [people whose behaviors are] drawing closest to Tao.
[A Sage] withholds his principle [as unmovable] as the
ground;
His heart tolerates as much (profoundly) as an abyss;
His actions are motivated by compassion;
His words are trustworthy;
His administration is efficient;
His performance is proficient;
His movements are timely;
Since he does not compete with people [for power or for
profiting himself], so nobody has any good reason to accuse him.
———
[08c15t] Tien Cong
Tran
The man of the highest goodness is like water.
Water knows how to benefit all things without striving
with them.
It stays in places loathed by all men.
Therefore, it comes near the Way.
In choosing your dwelling, know how to keep to the earth.
In cultivating your mind, know how to dive in the abyss.
In dealing with others, know how to be in relation to
benevolence.
In speaking, know how to keep faithfulness.
In controlling the affairs of the state, know how to
maintain good governing.
In working, know how to be suitable to ability.
In acting, know how to be suitable to time.
If you do not strive with others, you will be free from
error.
———
[08c16t] Thomas Z.
Zhang
The best virtue is like water.
Water nurtures everything; yet, without rivaling, it
flows towards lower grounds, where people would be reluctant to go.
Water behaves like following Tao.
Live in suitable place;
Think deeply;
Give generously;
Keep one's words;
Rule orderly;
Do things ably;
Act when the time is right.
Do not rival, then there would be no trouble.
———
[08c17t] Arthur Waley
The highest good is like that of water.
The goodness of water is that it benefits the ten
thousand creatures; yet itself does not scramble, but is content with the
places that all men disdain.
It is this that makes water so near to the Way.
And if men think the ground the best place for building a
house upon,
If among thoughts they value those that are profound,
If in friendship they value gentleness,
In words, truth; in government, good order;
In deeds, effectiveness; in actions, timeliness -
In each case it is because they prefer what does not lead
to strife,
And therefore does not go amiss.
———
[08c18t] Richard John
Lynn
The highest good is like water.
The goodness of water lies in benefiting the myriad
things without contention, while locating itself in places that common people
scorn.
Therefore it is almost exactly like the Dao.
Goodness in position depends on location;
goodness in heart/mind depends on profundity;
goodness in association depends on benevolence;
goodness in words depends on sincerity;
goodness in government depends on order;
goodness in affairs depends on ability;
goodness in action depends on timeliness.
And it is only by avoiding contention that no blame
occurs.
———
[08c19t] Lin Yutang
WATER
The best of men is like water;
Water benefits all things
And does not compete with them.
It dwells in (the lowly) places that all disdain -
Wherein it comes near to the Tao.
In his dwelling, (the Sage) loves the (lowly) earth;
In his heart, he loves what is profound;
In his relations with others, he loves kindness;
In his words, he loves sincerity;
In government, he loves peace;
In business affairs, he loves ability;
In his actions, he loves choosing the right time.
It is because he does not contend
That he is without reproach.
———
[08c20t] Victor H.
Mair
The highest good is like water;
Water is good at benefiting the myriad creatures
but also struggles to occupy the place loathed by the
masses.
Therefore,
It is near to the Way.
The quality of an abode is in its location,
The quality of the heart is in its depths,
The quality of giving lies in trust,
The quality of correct governance lies in orderly rule,
The quality of an enterprise depends on ability,
The quality of movement depends on timing.
Now,
It is precisely because one does not compete that there
is no blame.
———
[08c21t] Tolbert
McCarroll
The highest good is like water.
For water benefits the ten thousand things without
striving.
It settles in places that people avoid and so is like the
Tao.
In choosing your home look to the land.
In preparing your heart go deep.
In associating with others value gentleness.
In speaking exhibit good faith.
In governing provide good order.
In the conduct of business be competent.
In action be timely.
When there is no strife, nothing goes amiss.
———
[08c22t] David H. Li
Goodness at its best is like water.
Water benefits myriad matters but is not in competition
with them.
Water stays at a level disliked by others, as if it were
the Direction.
Wherever [the sage] stays, it is a good place;
whatever [the sage] thinks, it is good thought;
whomever [the sage] contacts, it is nobleness;
whatever [the sage] expresses, it is truthfulness;
however [the sage] governs, it is good administration;
whatever [the sage] does, it is good deed;
whenever [the sage] acts, it is timely action.
Being not in competition, [the sage] has no concern.
———
[08c23t] Yasuhiko
Genku Kimura
The highest good is like water,
Benefiting all but contending with none,
Flowing in low places which the masses disdain.
Hence, it is close to the goodness of the Tao.
In dwelling, be grounded,
In thinking, be deep,
In giving, be balanced,
In speaking, be truthful,
In governing, be orderly,
In working, be competent,
In action, be timely.
In following the virtues of water,
The sage contends with no one,
And therefore he invites no troubles in life.
———
[08c24t] Chou-Wing
Chohan
The best of the best is like water.
Water is beneficial to everything,
And does not demand anything for itself in return.
Water stays in places where nothing else stays.
Therefore, water is close to Tao.
At home, it is important for this to be a good place to
live in.
In feeling, examine the depths of your heart.
In friendship, maintain good relations with others.
In words, have confidence.
In government, abide by good order.
In trade, taking things easy will be to your benefit.
In movement, use every opportunity.
Since there is no demand for anything, there is no blame,
either.
This shows how the sage, the highest level of good,
operates selflessly.
He does good for others but demands nothing of them.
He is satisfied with everything.
He does not covet anything that belongs to someone else.
When he serves as an example for us, the world enjoys
peace and tranquillity.
———
[08c25t] Man-Ho Kwok
The sage's way,
Tao is the way of water.
There must be water for life to be, and it can flow wherever.
And water, being true to being water is true to Tao.
Those on the Way of Tao, like water need to accept where
they find themselves;
and that may often be where water goes to the lowest
places, and that is right.
Like a lake the heart must be calm and quiet having great
depth beneath it.
The sage rules with compassion, and his word needs to be
trusted.
The sage needs to know like water
how to flow around the blocks
and how to find the way through without violence.
Like water, the sage should wait for the moment to ripen
and be right:
water, you know, never fights
it flows around without harm.
———
[08c26t] Gu Zhengkun
The perfect goodness is like water.
Water approaches all things instead of contending with
them.
It prefers to dwell where no one would like to stay;
Hence it comes close to the Tao.
A man of perfect goodness chooses a low place to dwell as
water,
He has a heart as deep as water,
He offers friendship as tender as water,
He speaks as sincerely as water,
He rules a state as orderly as water,
He does a thing as properly as water,
He takes action as timely as water.
Like water, he never contends with others,
So he never commits a mistake.
———
[08c27t] Chao-Hsiu
Chen
The greatest good is like water: it benefits all life
without being noticed.
It flows even to the lowliest places where no one chooses
to be and so it is very close to the Tao.
It settles only in quiet locations.
Its deepest heart is always clear.
It offers itself with great goodness.
It keeps its rhythm as it keeps its promises.
It governs tributaries as it governs its people.
It adapts to all necessities.
It moves at the right moment.
It never flaunts its goodness and so it never attracts
any blame.
———
[08c28t] Liu Qixuan
The perfect goodness is like the water.
Water benefits everything without caring for its own
profit,
And lives in places that none would like.
As a good instance of the able Way,
Water is best at choosing places for its existence,
Freeing its mind for working up new wonders
Matching the heaven in generous grace
Speaking with the most persuasive power,
Governing supremely without verbalized policies
Crowning everything it does with success
And taking its actions at the best times.
For one who struggles for nothing
Will find no difficulty in everything.
———
[08c29t] Shi Fu Hwang
On Water
Lao Tze says,
Ultimate goodness shall be found in water.
Water is good at helping all things, being free of
conflict with them.
It stays in places that most people despise, so it is
closest to the Tao.
It provides benefit wherever it stays,
illustrates the example of good men's hearts by forming
the depth of the abyss,
distributes to the needy one to demonstrate benevolence,
reflects genuine images to interpret credibility,
removes dirty things to purify the government,
transforms to different shapes to display its capability,
moves as the seasons change to show timeliness.
Because water never competes with others, hence no one
will resent it.
———
[08c30t] Ch’u Ta-Kao
The highest goodness is like water.
Water is beneficent to all things but does not contend.
It stays in places which others despise.
Therefore it is near Tao.
In dwelling, think it a good place to live;
In feeling, make the heart deep;
In friendship, keep on good terms with men;
In words, have confidence;
In ruling, abide by good order;
In business, take things easy;
In motion, make use of the opportunity.
Since there is no contention, there is no blame.
———
[08c31t] Paul J. Lin
The man of supreme goodness resembles water.
Water benefits all things
Without competing with them,
Staying in places that men despise;
Therefore, it is very close to Tao.
Dwelling in good places,
Having a heart that loves the profound,
Allying with benevolence,
Inviting trust with words,
Being righteous in governing,
Managing all things well,
Moving at the right time.
Just because he does not compete,
The man of supreme goodness frees himself of blame.
———
[08c32t] Michael
LaFargue
The highest Excellence is like water.
Water, Excellent at being of benefit to the thousands of
things, does not contend -
it settles in places everyone else avoids.
Yes, it is just about Tao.
Excellence in a house: the ground;
"Excellence in a mind: depth;
Excellence in companions: Goodness;
Excellence in speaking: sincerity;
Excellence in setting things right: good management;
Excellence on the job: ability;
Excellence in making a move: good timing."
Simply do not contend
then there will be no fault.
———
[08c33t] Cheng Lin
The way of a good man is like that of water which
benefits all things without contention.
He is content to keep that which is discarded by the
multitude.
Hence he is close to Truth.
He adapts himself to any environment;
he attunes his mind to what is profound;
he associates himself with the virtuous;
his words inspire confidence;
his rule brings about order;
he administers affairs with ability;
his actions are opportune.
Because he does not contend, he gives no cause for
resentment.
———
[08c34t] Yi Wu
The supremely good [man] is like water.
Water is good at benefiting all things
but does not compete with them.
It dwells in places that people dislike;
therefore, it is close to the Way.
In dwelling, he is good at living close to the ground.
In mind, he is good at making himself like an abyss.
In giving, he is good at practicing humanity.
In speaking, he is good at keeping his word.
In governing, he is good at managing.
In doing, he is good at using his abilities.
In moving, he is good at discerning the right time.
Because he does not compete with others, he will be free
from blame.
———
[08c35t] Han Hiong
Tan
A person of great virtue behaves like water.
Water benefits everything but does not contend.
It resides at the lowest place that everyone loathes.
Thus this characteristic of water bears close resemblance
to the typical trait of Dao.
A person of great virtue prefers to live on the lowest
ground.
His heart is quiescent and serene.
His dealings with others are based on goodwill.
His utterances are forever sincere.
His rule is orderly and peaceful.
His managerial skills are superb.
His timing is always impeccable.
Because he is not contentious, nobody will ever hold a
grudge against him.
———
[08c36t] Hua-Ching Ni
One of universal nature is like water;
he benefits all things but does not contend with them.
He unprotestingly takes the lowest position;
thus, he is close to the universal truth.
One of universal virtue chooses to live in a suitable
environment.
He attunes his mind to become profound.
He deals with others with kindness.
In his speech, he is sincere.
His rule brings about order.
His work is efficient.
His actions are opportune.
One of deep virtue does not contend with people;
thus, he is above reproach.
———
[08c37t] Chang
Chung-yuan
That which is best is similar to the water.
Water profits ten thousand things and does not oppose
them.
It is always at rest in humble places that people
dislike.
Thus, it is close to Tao.
Therefore, for staying, we prefer a humble place.
For minds, we prefer profundity.
For companions, we prefer the kindness.
For words, we prefer sincerity.
For government, we prefer good order.
For affairs, we prefer ability.
For actions, we prefer the right time.
Because we do not strive,
We are free from fault.
———
[08c38t] Henry Wei
Yielding Nature
I Hsing
A man of the superior type resembles water,
Whose goodness lies in benefiting all things without
contention,
And staying in places detested by the masses.
This makes him closely akin to Tao.
The goodness of his abode is its low location.
The goodness of his heart is its cavern-like hollowness.
Benevolence is the goodness of his offerings.
Sincerity is the goodness of his speech.
The goodness of his rule means peace.
The goodness of his dealings means competence.
His moves are good because timely.
As he is not disposed to contend,
He causes little resentment.
———
[08c39t] Ha Poong Kim
The supreme good is like water.
Water benefits the ten thousand things, yet contends with
nothing.
It dwells where everyone is loath to be.
That is why it is near to Tao.
In dwelling, the good is the ground,
In thought, the good is depth,
In association, the good is gentleness,
In speech, the good is truthfulness,
In government, the good is order,
In work, the good is ability,
In movement, the good is timeliness.
Truly, because it [water] contends with nothing,
It is beyond reproach.
———
[08c40t] Tao Huang
Eminent goodness is like water.
Water is good at benefiting all things,
Yet it actively competes.
It retires to undesirable places.
Thus it is near to Tao.
Dwelling in good places,
Drawing from good sources,
Supplying from good nature,
Speaking with good trust,
Governing with good rules,
Conducting with good ability,
And acting within good time.
For this reason,
There is no competition,
There is no concern.
———
[08c41t] Tang
Zi-chang
Perfect excellence is like gentle water.
Gentle water benefits All Things and yet it does not
struggle.
Do away with what all people hate.
Thus this is approaching Dao.
Give to what is of perfect personnel.
Stay in a perfect place,
think in a perfect way,
cooperate with perfect people,
speak perfect truth,
govern in perfect order,
work for perfect potentiality,
move when the time is perfect.
Because of non-struggle, therefore, there is no blame.
———
[08c42t] Wing-tsit
Chan
The best (man) is like water.
Water is good;
It benefits all things and does not compete with them.
It dwells in (lowly) places that all disdain.
This is why it is so near to Tao.
(The best man) in his dwelling loves the earth.
In his heart, he loves what is profound.
In his associations, he loves humanity.
In his words, he loves faithfulness.
In government, he loves order.
In handling affairs, he loves competence.
In his activities, he loves timeliness.
It is because he does not compete that he is without
reproach.
———
[08c91t] И.
И. Семененко
Высшее
добро сходно
с водой.
Добро
воды состоит
в том, что она
приносит
пользу
десяти
тысячам
вещей и при
этом не
соперничает.
Место,
где она
пребывает,
ненавистно
для толпы,
поэтому она и
близка к Дао.
Добрым
местом
обитания
является
Земля,
добром
для сердца
выступает
глубина,
добро в
общении
составляет
человечность,
добро в
высказывании
- это
искренность,
добро в
правлении
исчерпывается
порядком,
добро
деяния
заключается
в
способности,
добро
движения
есть время.
Не
соперничает
и поэтому не
вызывает
осуждения.
———
[08c92t] А.
А. Маслов
Человек
высшей
Благости
подобен воде,
ибо вода
приносит
пользу
мириадам
существ, не
соперничая с
ними, и
находится в
том месте,
которое все
ненавидят.
Поэтому
она близка
Дао.
В жилище
он ценит
землю,
в сердце
ценит
глубину,
в союзе
ценит
гуманность,
в словах
ценит
искренность,
в правлении
ценит
порядок,
в
поступках
ценит
способности,
в делах
ценит время.
В силу
того, что он
не
соперничает,
он и не допускает
ошибок.
———
[08c93t] Е.
А. Торчинов
Высшее
благо словно
вода.
Вода
приносит
благо и
пользу всем
существам, ни
с кем вражды
не зная.
Течет она
в таких
местах, где
людям, да и
тварям, жить
нельзя.
Поэтому
близка она
Дао-Пути.
Живи в
благих
землях, пусть
твое сердце
станет
полноводным
водоемом
блага.
Пусть
милосердие
твое всегда
обрящет единение
с благом, а
речи
проникнутся
благом достоверности.
Всегда
осуществляй
благое
исправление,
свершай дела
благие по
возможности
своей и действуй
лишь во время
должное,
благое.
Лишь тот,
кто не
враждует, не
будет
ненавидим.
———
[08c94t] А.
Е. Лукьянов
Верхняя
доброта
подобна воде.
Доброта
воды приносит
пользу вещам
и не борется
[с ними].
[Вода]
устремляется
туда, где
многие люди
погрязли во
зле.
Поэтому
[она] почти
как Дао.
Селясь
где-нибудь,
проявляй
доброту к
земле.
Сердцу
повинуясь,
проявляй
доброту
безмерно.
Завязывая
дружбу,
наполняй
добротой
Жэнь
(Человеколюбие).
Говоря
что-либо,
наполняй
добротой
Синь (Доверие-Веру).
Управляя,
согласовывай
с добротой
методы управления.
Отправляя
службы,
наполняй
добротой
способности.
Действуя,
будь добр,
следуй
времени.
Ни в коем
случае не
соперничай и
тогда не будешь
повинен ни в
чем.
———
[08c95t] Ян
Хин-шун
Высшая
добродетель
подобна воде.
Вода
приносит
пользу всем
существам и
не борется [с
ними].
Она
находится
там, где люди
не желали бы
быть.
Поэтому
она похожа на
дао.
[Человек,
обладающий
высшей
добродетелью,
так же как и
вода], должен
селиться
ближе к земле;
его
сердце
должно
следовать
внутренним побуждениям;
в
отношениях с
людьми он
должен быть
дружелюбным;
в словах
должен быть
искренним;
в
управлении
[страной]
должен быть
последовательным;
в делах
должен исходить
из
возможностей;
в
действиях
должен
учитывать
время.
Поскольку
[он], так же как
и вода, не
борется с вещами,
[он] не
совершает
ошибок.
———
[08c96t] Д.
П. Конисси
Высшая
добродетель
похожа на
воду.
Вода,
давая всем
существам
обильную
пользу, не
сопротивляется
ничему.
Она
находится на
том месте,
которого
люди не
видят,
поэтому она
похожа на
Тао.
Жить
хорошо - для
земли;
сердце -
для глубины;
союз - для
любви;
слова -
для доверия;
управление
- для
благоденствия
(страны);
дела - для
умения;
движение
- для жизни.
Не
ссорящийся
не
осуждается.
———
[08c97t] В.
В. Малявин
Высшее
благо
подобно воде:
Вода
приносит
благо всей
тьме вещей и
ни с чем не
борется.
Собирается
в местах,
которых люди
избегают,
Вот
почему она
близка Пути.
Для жизни
благотворна
земля;
Для сердца
благотворна
глубина;
В общении
благотворна
доброта;
В речах
благотворно
доверие;
В
правлении
благотворно
смирение;
В деяниях
благотворно
умение;
В
движениях
благотворно
само время.
Лишь там,
где нет
соперничества,
не будет и ущерба.
———
[08c98t] Б.
Б.
Виногродский
Продвижение
к
совершенству
подобно воде.
Вода в
своем
совершенстве
приносит
пользу
мириадам
сущностей, не
соперничая
при этом.
Она
находится в
местах,
которые
неприятны множеству
людей.
Причинность:
Она
близка Пути.
Пребывание
совершенствуется
землей.
Сердце-сознание
совершенствуется
бездонностью.
Сопричастность
совершенствуется
контактностью.
Речь
совершенствуется
верой.
Управление
совершенствуется
порядком.
Ситуация-дело
совершенствуется
энергией-возможностью.
Движение
совершенствуется
временем.
И если
только не
соперничаешь,
тогда - отсутствие
просчетов.
□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□
PSEUDO-CHAPTER Nine
□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□
———
[09c01t] Robert G.
Henricks
To hold it upright and fill it,
Is not so good as stopping [in time].
When you pound it out and give it a point,
It won't be preserved very long.
When gold and jade fill your rooms,
You'll never be able to protect them.
Arrogance and pride with wealth and rank,
On their own bring on disaster.
When the deed is accomplished you retire;
Such is Heaven's Way!
———
[09c02t] John C. H.
Wu
As for holding to fullness,
Far better were it to stop in time!
Keep on beating and sharpening a sword,
And the edge cannot be preserved for long.
Fill your house with gold and jade,
And it can no longer be guarded.
Set store by your riches and honour,
And you will only reap a crop of calamities.
Here is the Way of Heaven:
When you have done your work, retire!
———
[09c03t] D. C. Lau
Rather than fill it to the brim by keeping it upright
Better to have stopped in time;
Hammer it to a point
And the sharpness cannot be preserved for ever;
There may be gold and jade to fill a hall
But there is none who can keep them.
To be overbearing when one has wealth and position
Is to bring calamity upon oneself.
To retire when the task is accomplished
Is the way of heaven.
———
[09c04t] R. L. Wing
Holding to fullness Is not as good as stopping in time.
Sharpness that probes Cannot protect for long.
A house filled with riches Cannot be defended.
Pride in wealth and position Is overlooking one's
collapse.
Withdrawing when success is achieved Is the Tao in
Nature.
———
[09c05t] Ren Jiyu
To hold and fill is not as good as to give up.
If a sword edge is sharpened to its sharpest,
It is hard to last long.
If your hall is filled with gold and jade,
Whoever could keep them safe?
To be proud with honour and wealth will bring misfortune.
To withdraw as soon as the work is done
That is Heaven's right way (Tao).
———
[09c06t] Gia-fu Feng
Better stop short than fill to the brim.
Oversharpen the blade, and the edge will soon blunt.
Amass a store of gold and jade, and no one can protect
it.
Claim wealth and titles, and disaster will follow.
Retire when the work is done.
This is the way of heaven.
———
[09c07t] Lok Sang Ho
Holding a full load of what you desire in your hands
Is not as wise as putting it down.
Sharpening a knife edge to the extreme,
And it may chip off in use.
To have a house full of gold and jade,
And you will only invite thieves.
To succumb to conceit and arrogance upon getting wealth
and status,
In the end you will regret it.
Retire once a task has been accomplished
And you are in consonance with Heaven's Way.
———
[09c08t] Xiaolin Yang
To be overflowing is not as good as having just enough.
If a point is made too sharp, the sharpness will not last
long.
A houseful of treasure is impossible to keep.
The rich and arrogant are destined for disaster.
When you are successful and famous, quickly back out,
which is the heavens' way.
———
[09c09t] Walter Gorn
Old, MAKING THINGS EQUAL
It is advisable to refrain from continual reaching after
wealth.
Continual handling and sharpening wears away the most
durable thing.
If the house be full of jewels, who shall protect it?
Wealth and glory bring care along with pride.
To stop when good work is done and honour advancing is
the way of Heaven.
———
[09c10t] James Legge
It is better to leave a vessel unfilled, than to attempt to
carry it when it is full.
If you keep feeling a point that has been sharpened, the
point cannot long preserve its sharpness.
When gold and jade fill the hall, their possessor cannot
keep them safe.
When wealth and honours lead to arrogancy, this brings its
evil on itself.
When the work is done, and one's name is becoming
distinguished, to withdraw into obscurity is the way of Heaven.
———
[09c11t] David Hinton
Forcing it fuller and fuller can't compare to just
enough,
and honed sharper and sharper means it won't keep for
long.
Once it's full of jade and gold your house will never be
safe.
Proud of wealth and renown you bring on your own ruin.
Just do what you do, and then leave: such is the Way of
heaven.
———
[09c12t] Chichung
Huang
To hold and fill it to the brim -
You'd better stop it;
To hammer and sharpen it -
You cannot long preserve it;
To fill a room with gold and jade -
Nobody can safeguard it;
To be noble, rich but arrogant -
You will bring yourself calamity.
To withdraw yourself after scoring merits -
Heaven's Tao.
———
[09c13t] Ellen M.
Chen
To hold and fill (a vessel) to the full (ying),
It had better not be done.
To temper and sharpen a sword,
Its edge could not be kept (pao) long.
To fill the hall with gold and jade,
There is no way to guard (shou) them.
To be rich, exalted, and proud,
This is to invite blame (chiu) upon oneself.
When work is done (sui), the person (sheng) retires,
Such is the Tao of heaven.
———
[09c14t] Lee Sun Chen
Org
People who accumulate extravagantly are less fortunate
than those who would voluntarily cease and desist [before the accumulation of
wealth becomes an obsession];
[It is similar to the fact that:]
If a person grinds and sharpens sword beyond reason he
would run the risk of thinning off the blade, [not for long], he will be unable
to keep the blade;
If a person has a house full of gold and jade, he will
run into mounting problems of guarding them [against theft and robbery];
If a person of wealth and power (fame) is arrogant, he
will unquestionably incite hostility and criticism [against him].
Retiring physically after deeds are accomplished and
names (identification) are established is [a manifestation of] the heavenly
Tao.
———
[09c15t] Tien Cong
Tran
You hold to fullness, and it is better to stop in time!
You keep on beating and sharpening a sword, and the edge
cannot be preserved for long.
You fill your house with gold and jade, and it can no
longer be guarded.
You put on airs by your riches and honor, and you will only
reap a crop of calamities.
Here is the Way of Heaven: When you have done your work,
retire.
———
[09c16t] Thomas Z.
Zhang
To fill to its full is not as good as to leave it alone.
Why make things very sharp, if the edge can not keep long-lasting
sharpness.
Greed for treasure cannot make the fortune last.
Rich and arrogant, one would bring troubles for oneself.
Retire when the goal is achieved; this conforms to Tao.
———
[09c17t] Arthur Waley
Stretch a bow to the very full,
And you will wish you had stopped in time;
Temper a sword-edge to its very sharpest,
And you will find it soon grows dull.
When bronze and jade fill your hall
It can no longer be guarded.
Wealth and place breed insolence
That brings ruin in its train.
When your work is done, then withdraw!
Such is Heaven's Way.
———
[09c18t] Richard John
Lynn
With it firmly in hand, he goes on to fill it up, but it
would be better to quit.
If, having forged it, one goes on to sharpen it, it could
not last long.
Gold and jade fill the hall, but none can keep them safe.
If one is arrogant because of wealth and rank, he will
give himself a blameworthy fate.
Once achievement has occurred, one retires, for such is
the Dao of Heaven.
———
[09c19t] Lin Yutang
THE DANGER OF OVERWEENING SUCCESS
Stretch (a bow) to the very full,
And you will wish you had stopped in time.
Temper (a sword-edge) to its very sharpest,
And the edge will not last long.
When gold and jade fill your hall,
You will not be able to keep them safe.
To be proud with wealth and honor
Is to sow the seeds of one's own downfall.
Retire when your work is done,
Such is Heaven's way.
———
[09c20t] Victor H.
Mair
Instead of keeping a bow taut while holding it straight,
better to relax.
You may temper a sword until it is razor sharp, but you
cannot preserve the edge for long.
When gold and jade fill your rooms, no one will be able
to guard them for you.
If wealth and honor make you haughty, you bequeath
misfortune upon yourself.
To withdraw when your work is finished,
that is the Way of heaven.
———
[09c21t] Tolbert
McCarroll
Better to stop in time than to fill to the brim.
Hone a blade to the sharpest point,
and it will soon be blunt.
Fill your house with gold and jade,
and no one can protect it.
Be prideful about wealth and position,
and you bring disasters upon yourself.
Retire when the work is done.
This is the way of heaven.
———
[09c22t] David H. Li
Filling to the brim is not as good as stopping short;
Polishing to the sharpest does not last long.
A roomful of gold and jade is hard to follow.
One prideful of wealth and fame sows the seeds of sorrow.
With mission accomplished, it is time to offer
resignation.
This is cosmos's Direction.
———
[09c23t] Yasuhiko
Genku Kimura
To fill to the brim is to be out of balance,
Wherefore it is better to stop before overfilling.
To over-sharpen a sword is to be out of balance,
Wherefore its edge will not last long.
To line a hall with gold and jade is to be out of
balance,
Wherefore no one can guard them.
If wealth and rank make a man haughty and clinging,
He will surely bequeath misfortune upon himself.
If success is achieved and honor bestowed,
Quietly withdraw from your position.
This is the Way of Heaven.
———
[09c24t] Chou-Wing
Chohan
It is better to leave a thing alone
Than to hold it and keep it full to the brim.
If you sharpen the blade and use it,
It will not remain sharp for long.
When gold and jade fill the temple,
No one can protect them.
When wealth and honor come together with pride
Self-destruction quickly joins them.
After the goal has been achieved and the objective has
been honorably accomplished,
The Tao of heaven
Is to retire from everything.
———
[09c25t] Man-Ho Kwok
Hold yourself back from filling yourself up, or you'll tip
off your stand.
You can hammer a blade until it's razor-sharp - and in
seconds, it can blunt.
You may amass gold and jade in plenty
but then the more you have, the less safety ...
Are you strutting your wealth like a peacock?
Then you've set yourself up to be shot.
You bring about your own disaster
Because you've got too much.
Let go, when your work is done:
That is the Way of Heaven.
———
[09c26t] Gu Zhengkun
One should stop in due time
Rather than fill it to the brim.
When a point is whittled too sharp,
Its sharpness cannot remains long.
When a hall is full of gold and jade,
Nobody can keep them long;
When a man of wealth and rank is arrogant,
He is looking for a calamity upon himself;
When one succeeds and subsequently retires,
He follows the true way of heaven.
———
[09c27t] Chao-Hsiu
Chen
To stop in time is better than to hold a full bowl with
fear of spilling.
A knife cannot be kept constantly sharp, therefore it is
wise not to flaunt the blade.
Amass a hoard of gold and jade and it cannot be possessed
for ever.
Those who vaunt their position and worth risk attracting
blame.
To retire when the goal is reached: this is the Tao of
Heaven.
———
[09c28t] Liu Qixuan
Rather than possessing more and more wealth,
One would do better to give it all up.
Rather than forging sharper and sharper weapons,
One would get better protection by throwing them away.
One who gets a whole house of gold can not keep it.
One who is proud of wealth and status will suffer for it.
It is in agreement with the spirit of the Way
That one duly withdraws with his successes achieved.
———
[09c29t] Shi Fu Hwang
The Danger of Overweening Success
Lao Tze says,
A full utensil in hand has to be halted.
The blade sharpened to the thinnest edge, cannot be
endured long.
A hall full of jewels and gold, can never be safely
guarded.
A man who takes pride in richness and nobleness, has his
downfall because of the seeds he sowed.
Recess at the day of success, such is the way of Heaven.
———
[09c30t] Ch’u Ta-Kao
Holding and keeping a thing to the very full - it is
better to leave it alone;
Handling and sharpening a blade - it cannot be long
sustained;
When gold and jade fill the hall, no one can protect
them;
Wealth and honour with pride bring with them destruction;
To have accomplished merit and acquired fame, then to
retire -
This is the Tao of heaven.
———
[09c31t] Paul J. Lin
Hold [a cup] and fill it to the brim;
Is it not better to stop in time?
Hammer and sharpen [an edge];
It cannot last long.
Fill a hall with gold and jade;
They cannot be protected.
He who is rich, honored, and arrogant brings blame upon
himself.
He who withdraws after achieving success and performing
duty adheres to the Tao of heaven.
———
[09c32t] Michael
LaFargue
In filling, if you keep on and on -
better to have stopped.
In sharpening, if you keep trying -
the edge won't last long.
When gold and jade fill the halls,
no one can guard it all.
Rich, famous - and conceited:
leading to a downfall self-caused.
Achieve successes, win the fame, remove yourself:
Heaven's Way.
———
[09c33t] Cheng Lin
Those who amass wealth without ceasing are comparable to
one who continues to temper a weapon until it loses its keenness.
A house that is filled with gold and jades cannot long
remain secure.
A man who proudly displays his riches invites trouble for
himself.
The effacement of self after success has been achieved is
the way of Heaven.
———
[09c34t] Yi Wu
Holding [a cup] until it overflows, is not as good as
stopping in time.
[A sword] beaten to its sharpest, will not last long.
A hall filled with gold and jade, cannot be kept forever.
Pride in riches and honors, creates trouble for oneself.
After achieving merit, retire.
It is the Way of Heaven.
———
[09c35t] Han Hiong
Tan
As brimming with pride will often lead to a downfall,
A timely halt is much preferred.
If you continue to hone the blade of a knife,
You will not be able to preserve its sharp edge.
It is impossible to safeguard a house full of treasures
forever.
Wealthy people who are arrogantly extravagant,
Inevitably bring calamity upon themselves.
To retire after a successful career is to follow the way
of Dao.
———
[09c36t] Hua-Ching Ni
A bow that is stretched to its fullest capacity may
certainly snap.
A sword that is tempered to its very sharpest may easily
be broken.
A house that is full of jade and gold cannot remain
secure for long.
One who proudly displays his wealth invites trouble.
Therefore, resign from a high position when your mission
is complete.
This is the Universal Way of a life of deep virtue.
———
[09c37t] Chang
Chung-yuan
To hold things and to be proud of them is not as good as
not to have them,
Because if one insists on an extreme, that extreme will
not dwell long.
When a room is full of precious things, one will never be
able to preserve them.
When one is wealthy, high ranking, and proud of himself,
he invites misfortune.
When one's task is completed and his mission is
fulfilled, he removes himself from his position.
This is indeed the way of Nature!
———
[09c38t] Henry Wei
Practice of Placidity
Yun Yi
To hold and fill a vessel to brimful
Is not so good as to stop before the limit.
Hone a tool to its sharpest state,
And its keenness cannot be long preserved.
A hall filled with gold and jade
Can hardly be safeguarded.
To show pride in one's wealth and high rank
Is to pave the way for one's own doom.
Retire after achieving success and winning renown!
This is the Way of Heaven.
———
[09c39t] Ha Poong Kim
Rather than hold the bowl until it fills to the brim,
Better quit in time.
Hammer the blade to its sharpest,
And you will be unable to preserve it long.
Fill the hall with gold and jade,
And you will be unable to keep them safe.
He who is arrogant with his wealth and position
Will bring calamity upon himself.
To withdraw when the task is accomplished
Is the way of Heaven.
———
[09c40t] Tao Huang
Hanging on to it will cause overflow, better to let go.
Forced consent does not endure.
Filling the house with gold and jade will not bring
safety.
Riches and royalty result in pride, they bring about
their own punishment.
When the work is done, the body withdraws.
This is the Tao of heaven.
———
[09c41t] Tang
Zi-chang
Do not concentrate one's wealth in abundance.
It is far better for one to know where to stop.
Do not beat one's sword sharp, one can never keep its
edge for ever.
If their houses are full of gold and jade, they have no
way to keep them forever.
If they are proud of having great riches and honors, they
just make more troubles for themselves.
When merits have been achieved, fame has been completed -
one may withdraw himself.
That is to follow the law of Nature.
———
[09c42t] Wing-tsit
Chan
To hold and fill a cup to overflowing
Is not as good as to stop in time.
Sharpen a sword-edge to its very sharpest,
And the (edge) will not last long.
When gold and jade fill your hall,
You will not be able to keep them.
To be proud with honor and wealth
Is to cause one's own downfall.
Withdraw as soon as your work is done.
Such is Heaven's Way.
———
[09c91t] И.
И. Семененко
Наполнить
до краев,
придерживая,
чтобы не разлить,
- не идет в
сравнение с
тем, когда
уже пусто.
Не
сохранить
надолго
острым то,
что натачивают
все острее.
Когда
забита вся палата
златом и
нефритом,
никто не
сможет их
сберечь.
Кто
гордится тем,
что знатен и
богат, сам обрекает
себя на
несчастье.
Дао Неба
в том, чтобы
успешно
завершить
свои труды и
удалиться.
———
[09c92t] А.
А. Маслов
Лучше
вовремя
остановиться,
чем наполнить
[сосуд] до
краёв.
Если
заточить
лезвие до
предела, то
долго его не
сохранить.
Покои
могут быть
полны золота
и каменьев, но
не найдётся
того, кто
устерёг бы
их.
Похваляться
богатством и
знатностью -
значит
накликать на
себя беду.
Добившись
успеха -
отступай.
В этом -
Путь Неба.
———
[09c93t] Е.
А. Торчинов
Не лучше
ли ослабить
натянутую
тетиву, чем вечно
напрягать ее?
И даже
если
бесконечно
точить
клинок, надолго
сохранить
остроту его,
пожалуй, не
удастся.
Когда
нефритом или
золотом
наполнен зал,
кто сможет уберечь
его от вора?
Когда
богатством
или
знатностью
кичатся люди,
не навлекают
сами этим ли
беду большую?
Богатство,
почести и
слава сгинут
прочь, истлеет
тело - вот
небесное Дао,
вот Путь!
———
[09c94t] А.
Е. Лукьянов
Можно
взять да и
наполнить
что-либо,
но не
лучше ли
оставить его
как есть?
Можно
расплющить и
отточить
что-либо,
но
невозможно
надолго
сохранить
[остроту].
Можно
золотом и
яшмой
завалить
палаты,
да разве
найдется тот,
кто сможет
сберечь [все
это]?
Можно
осыпать себя
драгоценностями
и смотреть на
всех свысока,
но ведь
только
накличешь
беду на себя.
Поэтому
для
успешного
достижения
цели ты сам
возьми да и
уступи
Небесному
Дао.
———
[09c95t] Ян
Хин-шун
Лучше
ничего не
делать, чем
стремиться к
тому, чтобы
что-либо
наполнить.
Если
[чем-либо]
острым [все
время]
пользоваться,
оно не сможет
долго
сохранить
свою
[остроту].
Если зал
наполнен
золотом и
яшмой, то
никто не в
силах их
уберечь.
Если
богатые и
знатные
проявляют
кичливость,
они сами
навлекают на
себя беду.
Когда
дело
завершено,
человек
[должен] устраниться.
В этом
закон
небесного
дао.
———
[09c96t] Д.
П. Конисси
Чтобы
посуда была
наполнена
чем-нибудь,
нужно
держать ее
твердо (без
малейшего
движения) и
ровно.
Чтобы
лезвие
наострилось,
нужно долго
продолжать
натачивание.
Когда дом
наполнен
золотом и драгоценными
камнями, то
невозможно
сохранить
его в
целости.
Кто
достигнет
чести и
приобретет
богатство,
тот
сделается
гордым.
Он легко
забудет, что
существует
наказание (за
преступление).
Когда
дела
увенчаются
блестящим
успехом и
будет
приобретено
доброе имя,
то лучше
всего
удалиться (в
уединение).
Вот
это-то и есть
небесное Тао
(или естественное
Тао).
———
[09c97t] В.
В. Малявин
Чем
удерживать
наполненное
до краев,
Лучше
вовремя
остановиться.
Кто
старается
наточить
острее,
Не
сохранит
достигнутого
надолго.
Коли
золото и яшма
заполнили
покои,
Никому не
под силу их
сберечь.
Тот, кто
кичится
богатством и
знатностью,
Сам
навлечет на
себя беду.
Подвиг
совершен,
слава
явилась, а
сам скрылся -
Вот Путь
Небесный.
———
[09c98t] Б.
Б.
Виногродский
Удерживают
и заполняют
его.
А лучше
бы
прекратить
это.
Куют и
заостряют
его.
Не смогут
сохранить
долго.
Золото и
драгоценности
заполнили
залы.
Никто не
сумеет
уберечь.
Если в
богатстве и
знатности
загордился, сам
себе
создаешь
проблемы на
будущее.
Приходит
успех -
личность отступает.
Таков
Путь Неба.
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PSEUDO-CHAPTER Ten
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———
[10c01t] Robert G.
Henricks
In nourishing the soul and embracing the One - can you do
it without letting them leave?
In concentrating your breath and making it soft - can you
[make it like that of] a child?
In cultivating and cleaning your profound mirror - can
you do it so that it has no blemish?
In loving the people and giving life to the state - can
you do it without using knowledge?
In opening and closing the gates of Heaven - can you play
the part of the female?
In understanding all within the four reaches - can you do
it without using knowledge?
Give birth to them and nourish them.
Give birth to them but don't try to own them;
Help them to grow but don't rule them.
This is called Profound Virtue.
———
[10c02t] John C. H.
Wu
IN keeping the spirit and the vital soul together,
Are you able to maintain their perfect harmony?
In gathering your vital energy to attain suppleness,
Have you reached the state of a new-born babe?
In washing and clearing your inner vision,
Have you purified it of all dross?
In loving your people and governing your state,
Are you able to dispense with cleverness?
In the opening and shutting of heaven's gate,
Are you able to play the feminine part?
Enlightened and seeing far into all directions,
Can you at the same time remain detached and non-active?
Rear your people!
Feed your people!
Rear them without claiming them for your own!
Do your work without setting any store by it!
Be a leader, not a butcher!
This is called hidden Virtue.
———
[10c03t] D. C. Lau
When carrying on your head your perplexed bodily soul
Can you embrace in your arms the One and not let go?
In concentrating your breath can you become as supple
As a babe?
Can you polish your mysterious mirror
And leave no blemish?
Can you love the people and govern the state
Without resorting to action?
When the gates of heaven open and shut
Are you capable of keeping to the role of the female?
When your discernment penetrates the four quarters
Are you capable of not knowing anything?
It gives them life and rears them.
It gives them life yet claims no possession;
It benefits them yet exacts no gratitude;
It is the steward yet exercises no authority.
Such is called the mysterious virtue.
———
[10c04t] R. L. Wing
In managing your instincts and embracing Oneness, Can you
be undivided?
In focusing your Influence, Can you yield as a newborn
child?
In clearing your insight, Can you become free of error?
In loving people and leading the organization, Can you
take no action?
In opening and closing the gateway to nature, Can you not
weaken?
In seeing clearly in all directions, Can you be without
knowledge?
Produce things, cultivate things; Produce but do not
possess.
Act without expectation.
Advance without dominating.
These are called the Subtle Powers.
———
[10c05t] Ren Jiyu
Can you keep the unity of the soul and the body without
separating them?
Can you concentrate the vital energy, keep the breath and
achieve gentleness like an infant without any desires?
Can you cleanse and purify your profound insight without
any flecks?
Can you love the people and govern the state without
personal knowledge?
Can you recoil to take the feminine position in the
course of Nature's opposition and change?
Can you perceive all and comprehend all without taking
any action?
To let all things grow and increase,
To beget all things, but not to take possession of them,
To advance them, but not to take credit for doing so,
To be leader but not master of them,
- This is the most profound De (Te, or Virtue).
———
[10c06t] Gia-fu Feng
Carrying body and soul and embracing the one,
Can you avoid separation?
Attending fully and becoming supple,
Can you be as a newborn babe?
Washing and cleansing the primal vision,
Can you be without stain?
Loving all men and ruling the country,
Can you be without cleverness?
Opening and closing the gates of heaven,
Can you play the role of woman?
Understanding and being open to all things,
Are you able to do nothing?
Giving birth and nourishing,
Bearing yet not possessing,
Working yet not taking credit,
Leading yet not dominating,
This is the Primal Virtue.
———
[10c07t] Lok Sang Ho
Can you concentrate your mind and soul,
and not lapse a minute?
Can you keep your breath soft and smooth,
just as an infant would?
Can you cleanse the eye of your mind,
and keep it free from a speck of dust?
Can you love your citizens and govern your country,
selflessly and according to the Dao?
If you were asked to guard the Gate of Heaven,
would you be totally impartial?
Can you understand the four dimensions of the universe,
and be free from self-guided reasoning?
To give birth to life, and
To nurture it, yet claiming no ownership;
To act, yet without being arrogant,
To bring up life, yet not determining its destiny:
That is the Mystical Virtue.
———
[10c08t] Xiaolin Yang
To devote your soul and body to the DAO, can you never
leave it?
To focus your inner energy to the softest, can you be
like a newborn?
To remove your inner dust and see the DAO, can your mind
be as clean as a mirror?
To love your people and govern your country, can you
practice WUWEI?
To control your desires, can you be as humble as a
female?
To understand everything, can you stay without knowledge?
Create and nurture but do not own,
Do things but do not claim credit,
Lead but do not control.
These are real DE.
———
[10c09t] Walter Gorn
Old, WHAT IS POSSIBLE
By conserving the natural and spiritual powers it is
possible to escape dissolution.
By restraining the passions and letting gentleness have
sway it is possible to continue as a child.
By purging the mind of impurities it is possible to
remain untainted.
By governing the people with love it is possible to
remain unknown.
By continual use of the gates of Heaven it is possible to
preserve them from rust.
By transparency on all sides it is possible to remain
unrecognised.
To bring forth and preserve, to produce without
possessing, to act without hope of reward, and to expand without waste, this is
the supreme virtue.
———
[10c10t] James Legge
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.
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?
(The Tao) 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
Tao).
———
[10c11t] David Hinton
Can you let your spirit embrace primal unity without
drifting away?
Can you focus ch'i into such softness you're a newborn
again?
Can you polish the dark-enigma mirror to a clarity beyond
stain?
Can you make loving the people and ruling the nation
nothing's own doing?
Can you be female opening and closing heaven's gate?
Can you fathom earth's four distances with radiant wisdom
and know nothing?
Give birth and nurture.
Give birth without possessing and foster without
dominating:
this is called dark-enigma Integrity.
———
[10c12t] Chichung
Huang
In making your soul embrace One,
Can you keep it from departing?
In concentrating your breath to make it utterly soft,
Can you do so as an infant does?
In cleaning and dusting the deep and remote mirror,
Can you make it spotless?
In loving the people and governing the state,
Can you practice nonaction?
In opening and closing the heavenly gate,
Can you play the feminine?
In keeping clear-sighted and all-perceptive,
Can you refrain from using craft?
Generate them;
Rear them.
Generate without possessing;
Lead without dominating -
This is called deep and remote virtue.
———
[10c13t] Ellen M.
Chen
In bringing your spiritual (ying) and bodily (p'o) souls
to embrace the One,
Can (neng) you never depart (li) from it?
In concentrating your breath to attain softness,
Can you be like an infant (ying erh)?
In cleansing your mirror (lan) of the dark (hsüan),
Can you make it spotless?
In opening and closing heaven's gate (t'ien men),
Can you be the female (tz'u)?
In being enlightened (ming) and comprehending all,
Can you do it without knowledge?
In loving the people and governing the state,
Can you practice non-action?
To give birth, to nurture,
To give birth yet not to claim possession (yu),
To act (wei) yet not to hold on to,
To grow (chang) yet not to lord over (tsai),
This is called the dark virtue (yüan te).
———
[10c14t] Lee Sun Chen
Org
[Each individual] unifies in himself soul (aura) and
vitality (physique), but are they always so inseparable?
[Each individual] can exert to collect himself, in order
to concentrate [totally] inwardly, but can he thus be as thoroughly unassuming
(flexible) as an infant?
When it comes to weeding out, as well as washing off,
unsubstantiated faulty opinions, can an ordinary person comprehensively avoid
being completely faultless?
When it comes to looking after people and governing a state,
would an ordinary person carry out the principle of non-interference
[steadfastly that he can resist the temptation of tampering with the natural
course]?
When the portal of Heaven (passage which leads directly
to Truth) opens and closes, would an ordinary person be as sensitive
(perceptive) and unassuming (objective) as females?
If a person's knowledge is encyclopedic and
comprehensive, would he still maintain his modesty and recognize that he still
has a great deal more to learn [about the boundless world of knowledge]?
If an individual fulfills any of the following pursuits:
Helping [creatures] to survive and to raise them [to
relish their potentialities];
Sustaining [their fulfillment] without being possessive;
Accomplishing [good] deeds without claiming credit;
Supporting their growths without being manipulative;
This individual has thus [accomplished] the most profound
Te (arete).
———
[10c15t] Tien Cong
Tran
In keeping the spirit and the vital soul together, are
you able to maintain their perfect harmony?
In gathering your vital energy to attain suppleness, are
you able to play the role of a newborn babe?
In washing and clearing the mysterious mirror, are you
able to purify it of all dross?
In loving your people and governing your state, are you
able to do nothing?
In the opening and shutting of heaven's gate, are you
able to play the feminine part?
Enlightened and seeing far into all directions, can you
at the same time know nothing?
Rearing, feeding, rearing without claiming for its own,
doing the work without claiming doing it, raising without being master.
This is mysterious Virtue.
———
[10c16t] Thomas Z.
Zhang
Can you keep your mind and your action consistent?
Can you be simple and sincere like a baby?
Can you view things without bias?
Can you govern without imposing your will?
Can you be moderate in daily business?
Can you keep open mind when learning?
Birth and growth are natural.
Do not think birth is someone's achievements.
Do not be vainglorious for your accomplishments.
Do not impede growth.
This is called the profound virtue.
———
[10c17t] Arthur Waley
Can you keep the unquiet physical-soul from straying,
hold fast to the Unity, and never quit it?
Can you, when concentrating your breath, make it soft
like that of a little child?
Can you wipe and cleanse your vision of the Mystery till
all is without blur?
Can you love the people and rule the land, yet remain
unknown?
Can you in opening and shutting the heavenly gates play
always the female part?
Can your mind penetrate every corner of the land, but you
yourself never interfere?
Rear them, then, feed them,
Rear them, but do not lay claim to them.
Control them, but never lean upon them;
Be chief among them, but do not manage them.
This is called the Mysterious Power.
———
[10c18t] Richard John
Lynn
Stay where your earthbound soul is protected, and embrace
integrity: can you do this with never a deviation?
Rely exclusively on your vital force, and become
perfectly soft: can you play the infant?
Cleanse your vision into the mystery of things: can you
make it spotless?
Cherish the people and govern the state: can you do this
without intelligence?
The gateway of Heaven, whether it is to be open or shut:
can you play the female?
Your bright understanding casts its light over the four
quarters: can you stay free of conscious effort?
He gives them life
And nurtures them.
He gives them life, yet he possesses them not.
He acts, yet does not make them dependent.
He matures them, yet he is not their steward.
This we call mysterious virtue.
———
[10c19t] Lin Yutang
EMBRACING THE ONE
In embracing the One with your soul,
Can you never forsake the Tao?
In controlling your vital force to achieve gentleness,
Can you become like the new-born child?
In cleansing and purifying your Mystic vision,
Can you strive after perfection?
In loving the people and governing the kingdom,
Can you rule without interference?
In opening and shutting the Gate of Heaven,
Can you play the part of the Female?
In comprehending all knowledge,
Can you renounce the mind?
To give birth, to nourish,
To give birth without taking possession,
To act without appropriation,
To be chief among men without managing them -
This is the Mystic Virtue.
———
[10c20t] Victor H.
Mair
While you
Cultivate the soul and embrace unity,
can you keep them from separating?
Focus your vital breath until it is supremely soft,
can you be like a baby?
Cleanse the mirror of mysteries,
can you make it free of blemish?
Love the people and enliven the state,
can you do so without cunning?
Open and close the gate of heaven,
can you play the part of the female?
Reach out with clarity in all directions,
can you refrain from action?
It gives birth to them and nurtures them,
It gives birth to them but does not possess them,
It rears them but does not control them.
This is called "mysterious integrity."
———
[10c21t] Tolbert
McCarroll
While carrying your active life on your head
can you embrace the quiet spirit in your arms, and not
let go?
While being fully focused on your vital breath
can you make it soft like that of a newborn babe?
While cleaning your inner mirror
can you leave it without blemish?
While loving the people and ruling the country
can you dispense with cleverness?
While opening and closing the gates of heaven
can you be like a mother bird?
While penetrating the four quarters with your insight
can you remain simple?
Help the people live!
Nourish the people!
Help them live yet lay no claim to them.
Benefit them yet seek no gratitude.
Guide them yet do not control them.
This is called the hidden Virtue.
———
[10c22t] David H. Li
Unite physically and mentally to embrace One.
Can one be not separated from it?
Channel energy toward tenderness.
Can one emulate the infant?
Cleanse the deep mirror within.
Can one be without blemishes?
Love the populace in governance.
Can one practice laissez-faire?
Open and close the cosmic portal.
Can one assume the feminine role?
Discern and deliberate.
Can one be ignorant?
Cultivate, rear.
Cultivate, but possess not;
Provide, but claim not;
Nurture, but dominate not.
This is the Profoundest virtue.
———
[10c23t] Yasuhiko
Genku Kimura
In accordance with the Tao Eternal,
Embrace your body and mind in oneness without any
diremption.
Enliven your vital energy until it reaches the suppleness
of a baby.
Cleanse your mind to eliminate all unclarity.
Love your people and lead your community without
unbalanced action.
Be receptive as a gentle female in the rhythmic
intercourse of the Kosmos.
Remain in the state of not-knowing
while achieving knowledge in all fields.
This is the spiritual virtue of the Kosmos:
Birthing life without possessing,
Nurturing life without expecting,
Rearing life without dominating.
———
[10c24t] Chou-Wing
Chohan
Can you always keep your soul focused
So that nothing can divert it from the Tao?
Can you regulate your breathing
And be as soft and relaxed as a baby?
Can you purify yourself and eliminate the hidden
So that you are free of all blemish and error?
Can you love the people and govern the state by
non-action?
Can you open and close the gates of nature
As a woman can?
Can you be enlightened and aware
And penetrate to the depths of everything, without
knowledge?
———
[10c25t] Man-Ho Kwok
Can you nurture your souls by holding them in unity with
the One?
Can you focus your ch'i - your energy and become as
supple, as yielding as a baby?
Can you clear your mind of all its dross without throwing
out the Tao with it?
Can you do it without self-interest so you shine like a
diamond?
Can you love the people of your nation without being
pulled into action?
Can you turn yourself around and let Her rise up over
you?
The world spans out in four directions - and can you be
as embracing?
Birthing, nurturing and sustaining:
the Tao does this unceasingly ...
It gives without holding on to what it's made,
It gives everything essence, without reward
It knows, without flaunting it
It is serene, beyond desiring
- and this is its Virtue and its Source.
———
[10c26t] Gu Zhengkun
Body and soul are one,
But can they avoid separation?
Though concentrating on breathing exercises to be supple,
Can you become as supple as a baby?
Though getting rid of your distracting thoughts for a
deeper meditation,
Can you be devoid of blemish?
If you are to love the people and govern a state,
Can you avoid taking active action?
When the door of heaven opens or closes,
Can you remain inactive as a female?
When your power of perception penetrates every corner,
Are you capable of knowing nothing?
Giving all things life and propagation
Without claiming to be their owner,
Benefiting them without claiming to be their benefactor,
And being their head without ruling them,
All these are called the most intrinsic Teh (virtue).
———
[10c27t] Chao-Hsiu
Chen
Can one hold the soul in the body, hold the mind in the
spirit, and keep them as one?
Can one concentrate the energy of life and keep it supple
like a newborn child?
Can one study everything and really know everything
without making a mistake?
Can one govern the nation with all the right actions and
really love the people?
Can one always make a decision with the right mind?
Can one empty the mind and fill it with the brightness of
wisdom and learn to step back from this knowledge?
Can one give life and grow life and yet claim no
possession?
Can one supervise and benefit others, yet exercise no
authority and rely on no pride?
This is what is called the mysterious virtue.
———
[10c28t] Liu Qixuan
How is it
That you hold your soul and body together?
Is it like a quiet infant
That you soften your breath?
Is it without any dust
That you clear your mind as a metaphysical mirror?
Is it without willful actions
That you love and take care of your country and people?
Is it without any dark corner
That you sense what is happening in the world?
Is it without misguiding knowledge
That you understand the whole world?
The metaphysical getter is one
That lets be everything that is born,
Produces without possessing anything surplus,
Achieves successes without being proud of them,
And rules well without any executive power.
———
[10c29t] Shi Fu Hwang
Embracing The True One
Lao Tze says,
By clothing a good frame and embracing the holy one,
cannot your soul be kept from leaving?
In concentrating the breath and making the body supple,
can't you turn into a baby again?
By taking the eyes' dirt and consulting scriptures, can't
you become blemishless?
To love people and exercise government, can't this be
kept from being publicly known?
Cannot your mouths, eyes, and ears, the gate of Heaven
remain soft when opening and closing as females usually do?
When you understand the truth and fully discern them, do
you not depend on acting without the intent to control fate?
The one which gives all things' lives, and thus rears
them, gives the lives, but does not claim ownership;
it works laboriously for them, but does not expect reward
in return.
Even when they are fully grown up, it does not dominate
them.
I shall say this really can be regarded as the mystic
virtue.
———
[10c30t] Ch’u Ta-Kao
Can you keep the soul always concentrated from straying?
Can you regulate the breath and become soft and pliant
like an infant?
Can you clear and get rid of the unforeseen and be free
from fault?
Can you love the people and govern the state by
non-action?
Can you open and shut the gates of nature like a female?
Can you become enlightened and penetrate everywhere
without knowledge?
———
[10c31t] Paul J. Lin
Keeping one's ying poh and embracing the One,
Can man not depart from it?
Breathing intensely to induce softness,
Can man be like an infant?
The mystic vision being pure and clean,
Can it be without flaw?
Loving the people and governing the state,
Can man be without action?
Opening and closing the gate of heaven,
Can it not be the female?
Discerning and understanding the four corners,
Can man do so without knowledge?
To produce and to raise;
To produce without possessing;
To act without asserting;
To develop without controlling;
This is called the profound virtue.
———
[10c32t] Michael
LaFargue
When 'carrying your soul', embracing the One Thing, can
you be undivided?
When 'concentrating ch'i', bringing about Softness, can
you be like an infant?
When 'cleansing and purifying the mysterious mirror', can
you be without blemish?
When 'loving the people and caring for the kingdom', can
you be without knowledge?
When 'the Doors of Heaven open and shut', can you remain
Feminine?
When 'Clarity and bareness penetrate everywhere', can you
remain not doing?
Produce and nourish.
Produce but don't possess,
work but don't rely on this,
preside but don't rule.
This is mysterious Te.
———
[10c33t] Cheng Lin
When the spirit holds fast to the body, how can there be
disunion!
When the vital force attains the utmost degree of pliancy,
how can one fail to resemble a new-born babe!
When the mind is purified, how can there be blemishes!
When the ruler truly loves the people, how can he fail to
accomplish things!
When the sensual organs are properly used, how can one
fail to have strength!
When the intellectual faculties are properly employed,
how can one fail to have understanding!
The mysterious Nature is that which produces, grows,
lives without the desire for ownership, gives without the wish for return,
rules without claiming lordship.
———
[10c34t] Yi Wu
To keep the spirit and body embracing Oneness,
can you let them not be separate?
To concentrate the breath for attaining softness,
can you be like an infant?
To wash and clear the mysterious vision,
can you eliminate all flaws?
To love the people and govern the state,
can you be without knowledge?
To open and close the Heavenly gates,
can you be the female?
To understand all things in the four directions,
can you be in non-action?
To produce them and nourish them,
To produce without possessing,
To act without taking credit,
To [encourage] growth without controlling,
This is called mysterious virtue.
———
[10c35t] Han Hiong
Tan
In maintaining congruity of the mind and body,
Can you prevent your attention from wandering?
Can you breathe naturally and relax your entire body
Until it becomes as supple as an infant's?
Can you clear all errant thoughts and maintain an
immaculate mind?
Can you rule benevolently by adhering to non-action?
In watching everything evolve and change, are you able to
maintain quietude (a typical female trait)?
Can you learn intuitively rather than analytically?
Dao procreates and nourishes everything.
It engenders but does not claim possession.
It achieves but does not claim credit.
It lets things develop but does not exert control.
This is known as "inconspicuous virtue".
———
[10c36t] Hua-Ching Ni
Can you always embrace Oneness without the slightest
separation of body and mind?
Can you maintain undivided concentration until your vital
force is as supple as a newborn baby's?
Can you clarify your inner vision to be flawless?
Can you love your people and serve your state with no
self-exaltation?
As Life's Gate opens and closes in the performance of
birth and death,
can you maintain the receptive, feminine principle when
yin and yang are changing?
After achieving the crystal clear mind,
can you remain detached and innocent?
Give birth to and nourish all things without desiring to
possess them.
Give of yourself, without expecting something in return.
Assist people, but do not attempt to control them.
This is how to realize the deep virtue of the universe.
———
[10c37t] Chang
Chung-yuan
Can you unify hun and p'o into one and not let them be
divided?
Can you concentrate on your breathing to reach harmony
and become as an innocent babe?
Can you clean the dark mirror within yourself and let
nothing remain there?
Can you love the people and govern the state and do so
without interference?
Can you enter and leave the realm of Non-being and let
these actions take place by themselves?
Can the clear illumination radiate to all directions
without your having knowledge of it?
Cultivate it, and nourish it,
Produce it, but do not possess it,
Labor on it, but do not depend on it,
Lead it, but do not manage it.
This is called the mystic attainment.
———
[10c38t] Henry Wei
It Can Be Done
Neng Wei
In harmonizing your hun and p'o to embrace the One,
Can you concentrate without deviating?
In attuning your breath to induce tenderness,
Can you become like a new-born babe?
In cleansing and purifying your Mystic Mirror,
Can you make it free from all stain?
In loving the people and ruling the state,
Can you practice non-interference?
When the Heavenly Gate opens and closes,
Can you play the part of the Female?
When your light shines forth in all directions,
Can you ignore it with perfect equanimity?
To produce things and nourish them,
To produce but not to claim ownership,
To act but not to presume on the result,
To lead but not to manipulate, -
This is called Mystic Virtue.
———
[10c39t] Ha Poong Kim
Rest your shining spirit and embrace the One.
Can you forever hold onto it?
Concentrate your breath and attain the utmost softness.
Can you become a baby?
Clean your mysterious mirror.
Can you keep it free of blemish?
Love the people and keep the state in peace.
Can you rule through no-action?
As the gate of Heaven opens and closes,
Can you play the female part?
As bright light reaches all four directions,
Can you remain unknowing?
To give people life and nurture them;
To give them life, without possessing them;
To rule them, without depending on them;
To lead them, without directing them -
This is called the mysterious Te.
———
[10c40t] Tao Huang
Donning the spirit and soul, and drawing them into
Oneness,
Can this come apart?
Gathering in Qi and making the body supple,
Is this not an infant?
Being clear-headed and eliminating any mystic vision,
Can even a speck exist?
Loving the people and governing the country,
Is this not inactive?
Opening and closing the Gate of Heaven,
Is this not the female?
Comprehending the four corners of the world,
Is this not knowledge?
Begetting and nourishing,
Begetting but not possessing,
Enhancing but not dominating.
This is Mysterious Action.
———
[10c41t] Tang
Zi-chang
By keeping the body and soul balanced, they can not be
split.
By soft breathing and being tender, one can be innocent.
By purifying the mind and broadening views, one can be
free from errors.
By loving the people and serving the country, one should
not interfere.
If one's mind is indecisive, one should make it inactive.
By thoroughly understanding all angles, one can discard
dogmatism.
It gives life, nourishes them.
It produces all things but it does not possess them.
It provides everything for them but it does not take
anything from them.
It leads them but does not lord over them.
This is called the "incomprehensive Virtues".
———
[10c42t] Wing-tsit
Chan
Can you keep the spirit and embrace the One without
departing from them?
Can you concentrate your vital force and achieve the
highest degree of weakness like an infant?
Can you clean and purify your profound insight so it will
be spotless?
Can you love the people and govern the state without
knowledge (cunning)?
Can you play the role of the female in the opening and
closing of the gates of Heaven?
Can you understand all and penetrate all without taking
any action?
To produce things and to rear them,
To produce, but not to take possession of them,
To act, but not to rely on one's own ability,
To lead them, but not to master them -
This is called profound and secret virtue.
———
[10c91t] И.
И. Семененко
Возможно
ль, сохраняя
душу и в
объятиях с единым,
с ними не
расстаться?
Возможно
ль, как
младенцу,
сосредоточивать
дыхание и
быть
предельно мягким?
Возможно
ли
избавиться
от
недостатков,
если
добиться
чистоты и
зреть
сокровенное?
Возможно
ли без знаний
любить народ
и управлять
страной?
Возможно
ли без самки
открыть или
закрыть Небесные
врата?
Возможно
ль, находясь
в
бездействии,
все ясно
понимать?
Рождать и
взращивать,
чему
давать жизнь
- не иметь,
на свои
действия не
опираться,
быть
старшим, но
не
властвовать
- это
зовется
сокровенной
добродетелью.
———
[10c92t] А.
А. Маслов
Можно ли,
соединив
душу и плоть,
объять Единое
и не утратить
это?
Можно ли,
регулируя ци
и становясь
податливым, обрести
состояние
новорождённого?
Можно ли,
отполировав
сокровенное
зеркало, не
оставить на
нём пятен?
Можно ли,
любя народ и
правя
государством,
пребывать в
недеянии?
Можно ли,
открывая и
закрывая
Небесные Врата,
сохранять
состояние
самки?
Можно ли,
постигнув
четыре
начала,
пребывать
вне знания?
Давать
жизнь и
вскармливать?
Давать
жизнь и не
обладать
этим?
Действуя,
не требовать
воздаяния?
Взращивая,
не править
этим?
Это
зовётся
сокровенной
Благостью.
———
[10c93t] Е.
А. Торчинов
Соедини
воедино души
земные и дух
небес,
Одно
обними - и не
смогут они
ввек
расстаться!
Сосредоточь
пневму-ци и
мягкость
этим обрети -
тогда
сумеешь
уподобиться
дитяте!
Зерцало
темное от
скверны омой
-
и
беспорочен
стань душой!
Цени
народ, страну
в порядок
приведи -
тогда
недеяние
осуществить
ты сможешь!
Небесные
врата то
отверзаются,
то затворяются
-
узри
начало
женственное
в них!
Поняв
четыре
принципа, ты
можешь
пребывать в
неведении
полном!
Дао
рождает
сущее и его
питает.
Рождает,
но им не
обладает и
действует, не
замышляя
преднамеренно.
Оно все
взращивает,
но ничем не
повелевает, и
это
Сокровенной
Силой-Дэ
зовется,
знаю!
———
[10c94t] А.
Е. Лукьянов
Если
сопрячь тело
и душу и
заключить в
одно-единое,
могут ли
остаться
[они]
нераздельны?
Если
грубое
семя-энергию
довести до
мягкости,
можно ли
обратиться
новорожденным?
Если
начисто
устранить
видение
сокровенного
первоначала,
можно ли
избежать
изъяна?
Если
любить народ
и управлять
страной, можно
ли быть
незнающим?
Если
небесные
врата
открываются
и
закрываются,
может ли
не быть Самки
[Поднебесной]?
Если
прояснить
все в
пределах
четырех сторон,
можно ли не
деять?
[Оно]
рождает все,
размножает
все.
Порождающее
и не
обладающее
[порожденным],
возделывающее
и ни на что не
опирающееся,
главенствующее
и не карающее
-
это и
есть
изначально-сокровенное
Дэ.
———
[10c95t] Ян
Хин-шун
Если душа
и тело будут
в единстве,
можно ли сохранить
его?
Если
сделать дух
мягким, можно
ли стать [бесстрастным]
подобно
новорожденному?
Если
созерцание
станет
чистым,
возможны ли
тогда
заблуждения?
Можно ли
любить народ
и управлять
страной, не
прибегая к
мудрости?
Возможны
ли
превращения
в природе,
если следовать
мягкости?
Возможно
ли
осуществление
недеяния,
если познать
все
взаимоотношения
в природе?
Создавать
и
воспитывать
[сущее];
создавая,
не обладать
[тем, что
создано];
приводя в
движение, не
прилагать к
этому усилий;
руководя,
не считать
себя
властелином -
вот что
называется
глубочайшим
дэ.
———
[10c96t] Д.
П. Конисси
Душа
имеет
единство,
поэтому она
не делится
(на части).
Кто
вполне
духовен, тот
бывает
смирен, как
младенец.
Кто
свободен от
всякого рода
знаний, тот
никогда не
будет болеть.
Кто любит
народ и
управляет им,
тот должен быть
бездеятельным.
Кто хочет
открыть
небесные
ворота, тот
должен быть
как самка.
Кто
делает вид,
что много
знает и ко
всему
способен, тот
ничего не
знает и ни к
чему не
способен.
Кто
производит
(вещь) и
постоянно
держит ее,
тот ничего не
имеет.
Не
хвалиться
тем, что
сделано, не
начальствовать
над другими,
превосходя
их, называется
небесною
добродетелью.
———
[10c97t] В.
В. Малявин
Пестуй
душу, обнимай
Единое -
можешь ли не
терять их?
Сосредоточь
дух, приди к
мягкости -
можешь ли
быть как
младенец?
Очищай
сокровенное
зеркало -
можешь ли быть
без изъяна?
Люби
народ, блюди
порядок в
царстве -
можешь ли пребывать
в недеянии?
Небесные
врата
отворяются и
затворяются -
можешь ли
быть
женственным?
Постигай
все в четырех
пределах -
можешь ли обойтись
без знания?
Порождает
и
вскармливает,
Все
рождает и
ничем не
обладает.
Всему
поспешествует,
а не ищет в
том опоры,
Всех
старше, а
ничем не
повелевает:
Вот что
зовется
сокровенным
совершенством.
———
[10c98t] Б.
Б.
Виногродский
Практикуя
осознание
единности
духовного и
физического
начал,
способен ли
пребывать в
состоянии
отсутствия
рассеяния?
Концентрируя
дыхание-ци, устремляясь
к мягкости,
способен ли
быть в состоянии
младенца?
Совершенствуя
и очищая
мистическое
видение,
способен ли
быть в
состоянии
отсутствия
изъянов?
В любви к
народу и
управлении
государством,
способен ли
пребывать в
состоянии
отсутствия
знаний?
Когда
открываются
и
закрываются
Небесные врата,
способен ли
быть в
состоянии
отсутствия
иньской
асимметрии?
Стремясь
к полному
постижению
четырех пределов,
способен ли
пребывать в
состоянии отсутствия
осуществления?
Порождают
и
накапливают.
Порождая,
не вступай в
отношения
обладания.
Осуществляя,
не
отождествляйся.
Возрастая,
не
главенствуй.
Это
определяется:
Мистическая
Потенция.
□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□
PSEUDO-CHAPTER Eleven
□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□
———
[11c01t] Robert G.
Henricks
Thirty spokes unite in one hub;
It is precisely where there is nothing, that we find the
usefulness of the wheel.
We fire clay and make vessels;
It is precisely where there's no substance, that we find
the usefulness of clay pots.
We chisel out doors and windows;
It is precisely in these empty spaces, that we find the
usefulness of the room.
Therefore, we regard having something as beneficial;
But having nothing as useful.
———
[11c02t] John C. H.
Wu
THIRTY spokes converge upon a single hub;
It is on the hole in the center that the use of the cart
hinges.
We make a vessel from a lump of clay;
It is the empty space within the vessel that makes it
useful.
We make doors and windows for a room;
But it is these empty spaces that make the room livable.
Thus, while the tangible has advantages,
It is the intangible that makes it useful.
———
[11c03t] D. C. Lau
Thirty spokes share one hub.
Adapt the nothing therein to the purpose in hand, and you
will have the use of the cart.
Knead clay in order to make a vessel.
Adapt the nothing therein to the purpose in hand, and you
will have the use of the vessel.
Cut out doors and windows in order to make a room.
Adapt the nothing therein to the purpose in hand, and you
will have the use of the room.
Thus what we gain is Something, yet it is by virtue of
Nothing that this can be put to use.
———
[11c04t] R. L. Wing
Thirty spokes converge at one hub;
What is not there makes the wheel useful.
Clay is shaped to form a vessel;
What is not there makes the vessel useful.
Doors and windows are cut to form a room;
What is not there makes the room useful.
Therefore, take advantage of what is there, By making use
of what is not.
———
[11c05t] Ren Jiyu
Thirty spokes are united in one nave to make a wheel,
But it is on the hole of the nave that the use of the
carriage depends.
Clay is mixed to mold a utensil,
But it is on its empty space that the use of utensils
depends.
Doors and windows are cut out to form a room,
But it is on the vacancy within, that the use of the room
depends.
Therefore, the advantage existence brings to people rests
exclusively upon the decisive role of nonexistence.
———
[11c06t] Gia-fu Feng
Thirty spokes share the wheel's hub;
It is the center hole that makes it useful.
Shape clay into a vessel;
It is the space within that makes it useful.
Cut doors and windows for a room;
It is the holes which make it useful.
Therefore profit comes from what is there;
Usefulness from what is not there.
———
[11c07t] Lok Sang Ho
Thirty spokes make a wheel.
Forget about the spokes,
And we have the use of the wheel.
Working clay in the right way can produce a bowl.
Forget about the clay,
And we have the use of the bowl.
Carve a room off the side of a hill,
Forget about the hill,
And we have the use of the room.
We lay our hands on all kinds of materials for our
advantage.
Yet we do not possess any of these materials
when we actually use their services.
———
[11c08t] Xiaolin Yang
A wooden wheel has thirty spokes:
Carve out the center to make it useful for a carriage.
A piece of clay is used to make a container:
Take out some clay from the middle to form a pot.
A house has four walls:
Empty the inside to make a room.
Therefore, having materials provides the resources,
But getting rid of some of it makes the materials useful.
———
[11c09t] Walter Gorn
Old, THE USE OF NOTHING
The thirty spokes of a carriage wheel uniting at the nave
are made useful by the hole in the centre, where nothing exists.
Vessels of moulded earth are useful by reason of their
hollowness.
Doors and windows are useful by being cut out.
A house is useful because of its emptiness.
Existence, therefore, is like unto gain, but
Non-Existence to use.
———
[11c10t] James Legge
The thirty spokes unite in the one nave;
but it is on the empty space (for the axle), that the use
of the wheel depends.
Clay is fashioned into vessels;
but it is on their empty hollowness, that their use
depends.
The door and windows are cut out (from the walls) to form
an apartment;
but it is on the empty space (within), that its use
depends.
Therefore, what has a (positive) existence serves for
profitable adaptation, and what has not that for (actual) usefulness.
———
[11c11t] David Hinton
Thirty spokes gathered at each hub: absence makes the
cart work.
A storage jar fashioned out of clay: absence makes the
jar work.
Doors and windows cut in a house: absence makes the house
work.
Presence gives things their value, but absence makes them
work.
———
[11c12t] Chichung
Huang
Thirty spokes share a hub;
In its nothingness
Rests the carriage's usefulness.
One burns clay to make a pot;
In its nonbeing
Rests the clay pot's usefulness.
One cuts out doors and windows;
In its nonbeing
Rests the room's usefulness.
Therefore, being provides the advantage;
Nonbeing provides the usefulness.
———
[11c13t] Ellen M.
Chen
Thirty spokes share one hub to make a wheel.
Through its non-being (wu),
There is (yu) the use (yung) of the carriage.
Mold clay into a vessel (ch'i).
Through its non-being (wu),
There is (yu) the use (yung) of the vessel.
Cut out doors and windows to make a house.
Through its non-being (wu),
There is (yu) the use (yung) of the house.
Therefore in the being (yu-chih) of a thing,
There lies the benefit (li).
In the non-being (wu-chih) of a thing,
There lies its use (yun).
———
[11c14t] Lee Sun Chen
Org
A wheel was made through the process of assembling thirty
spokes together, by befitting each spoke into individual holes (on the hub);
This illustrates that the holes (emptiness) are useful
means in making carts;
A kitchen utensil (bowl) was made, because a hole was
perforated (emptiness was created) in the middle of a lump of [solid] clay;
This again is an example that emptiness is useful for the
shaping of a container;
Part of the solid walls of a room were cut out open so
these openings could be used for either windows or doors;
Once again it is an example that emptiness (the voided
sections of the wall) is useful in the completion of a room.
Accordingly:
Existence (Being) is advantageous;
While void (not to have the existence; Nothingness) is
useful (significant) too.
———
[11c15t] Tien Cong
Tran
Thirty spokes converge upon one hub; but it is the center
hole that is the use of the cart.
We shape a lump of clay into a vessel; but it is the
empty space within the vessel that is its use.
We make doors and windows for a chamber; but it is the
empty space within it that is its use.
Thus, while the beings are profitable, the non-being is
useful.
———
[11c16t] Thomas Z.
Zhang
Thirty spokes connected to one hub with a hole (for
shaft), can be used as a wheel.
Using clay to make a concave pottery, it can be used as a
container.
Buildings with doors and windows can be houses.
Therefore, solidness provides the utility, and hollowness
makes things useful.
———
[11c17t] Arthur Waley
We put thirty spokes together and call it a wheel;
But it is on the space where there is nothing that the
usefulness of the wheel depends.
We turn clay to make a vessel;
But it is on the space where there is nothing that the
usefulness of the vessel depends.
We pierce doors and windows to make a house;
And it is on these spaces where there is nothing that the
usefulness of the house depends.
Therefore just as we take advantage of what is, we should
recognize the usefulness of what is not.
———
[11c18t] Richard John
Lynn
Thirty spokes share one hub.
It is exactly where there is nothing of it that the functionality
of the wheel resides.
Mix clay with water to make a vessel.
It is exactly where there is nothing of it that the
functionality of the vessel resides.
Cut doors and windows to make a room.
It is exactly where there is nothing of it that the functionality
of the room resides.
Therefore this is how what is there provides benefit and
how what is not there provides functionality.
———
[11c19t] Lin Yutang
THE UTILITY OF NOT-BEING
Thirty spokes unite around the nave;
From their not-being (loss of their individuality)
Arises the utility of the wheel.
Mold clay into a vessel;
From its not-being (in the vessel's hollow)
Arises the utility of the vessel.
Cut out doors and windows in the house(-wall),
From their not-being (empty space) arises the utility of the
house.
Therefore by the existence of things we profit.
And by the non-existence of things we are served.
———
[11c20t] Victor H.
Mair
Thirty spokes converge on a single hub,
but it is in the space where there is nothing that the
usefulness of the cart lies.
Clay is molded to make a pot,
but it is in the space where there is nothing that the
usefulness of the clay pot lies.
Cut out doors and windows to make a room,
but it is in the spaces where there is nothing that the
usefulness of the room lies.
Therefore,
Benefit may be derived from something, but it is in
nothing that we find usefulness.
———
[11c21t] Tolbert
McCarroll
Thirty spokes connect to the wheel's hub;
yet, it is the center hole that makes it useful.
Clay is shaped into a vessel;
yet, it is the emptiness within that makes it useful.
Doors and windows are cut for a room;
yet it is the space where there is nothing that makes it
useful.
Therefore,
though advantage comes from what is;
usefulness comes from what is not.
———
[11c22t] David H. Li
Thirty spokes share one hub.
The hollow in the hub expresses the carriage's
usefulness.
With clay, a vessel is molded.
The hollow within expresses the vessel's usefulness.
With doors and windows, a room is formed.
The hollow within expresses the room's usefulness.
Thus, visible provides the facility; hollow expresses its
usefulness.
———
[11c23t] Yasuhiko
Genku Kimura
Thirty spokes share a hub;
The usefulness of the cart
lies in the space where there is nothing.
Clay is kneaded into a vessel;
The usefulness of the vessel
lies in the space where there is nothing.
A room is created by cutting out doors and windows;
The usefulness of the room
lies in the space where there is nothing.
Therefore,
The benefit of things lies in the usefulness of nothing.
———
[11c24t] Chou-Wing
Chohan
Thirty spokes unite in the middle of the wheel,
And because of the part between them where nothing
exists,
We enjoy the use of the carriage wheel.
Clay is formed into bowls and vessels,
And because of the hollow in it where nothing exists,
We use them as vessels.
Doors and windows are cut into the walls of the house,
And since they are empty space, we can use them.
Therefore, on the one hand, we have the advantage of what
exists,
And, on the other, we utilize the non-existent.
Without that which does not exist, we cannot take
advantage of the wheel, the vessel, or the house.
Without wooden spokes, clay, and walls, we cannot take
advantage of the space they contain.
Ultimately, existence and non-existence coexist and are
intertwined.
———
[11c25t] Man-Ho Kwok
Thirty spokes on a cartwheel
Go towards the hub that is the centre
- but look, there is nothing at the centre and that is
precisely why it works!
If you mould a cup you have to make a hollow:
it is the emptiness within it that makes it useful.
In a house or room it is the empty spaces
- the doors, the windows - that make it useable.
They all use what they are made of to do what they do,
but without their nothingness they would be nothing.
———
[11c26t] Gu Zhengkun
Thirty spokes share one hub.
It is just the space (the Nothingness) between them
That makes a cart function as a cart.
Knead clay to make a vessel
And you find within it the space
That makes a vessel as a vessel.
To build a house with doors and windows
And you find within them the space
That makes a house function as a house.
Hence the Being (substance) can provide a condition
Under which usefulness is found,
But the Nothingness (space) is the usefulness itself.
———
[11c27t] Chao-Hsiu Chen
Thirty spokes share one hub, yet the spokes and the hub
cannot make use of the carriage.
Mix water, mud and earth and they can be shaped into a
vessel, yet they cannot make use of the vessel itself.
Cut out windows and doors to create a room, yet they cannot
make use of the room itself.
Therefore take the useful as the useless, the useless as
the useful.
———
[11c28t] Liu Qixuan
Thirty strokes radiate from the axle,
And there is a good working cart when it is empty.
Clay is given shapes for holding things,
And there is a good working ware when it is not full.
Windows and doors have been made,
And there is a good working house when it is not
occupied.
Therefore, in general principle,
Seeking after being is for profit,
Keeping non-being is for use.
———
[11c29t] Shi Fu Hwang
The Utility of The Void
Lao Tze says,
It takes thirty spokes to share one nave.
Because a nave is a void space, we can have the use of
the cart.
People knead clay to make a bowl.
Because a bowl is void in the center, we can use the
bowl.
People cut out of a wall to make a door and a window.
Because they are void spaces, we can have the use of
apartments.
Thus, this is something we can gain, that the positive
existence shall serve for profitable adaption,
and that which has no existence shall serve for its
purpose.
———
[11c30t] Ch’u Ta-Kao
Thirty spokes unite in one nave,
And because of the part where nothing exists we have the
use of a carriage wheel.
Clay is moulded into vessels,
And because of the space where nothing exists we are able
to use them as vessels.
Doors and windows are cut out in the walls of a house,
And because they are empty spaces, we are able to use
them.
Therefore, on the one hand we have the benefit of
existence, and on the other, we make use of non-existence.
———
[11c31t] Paul J. Lin
Thirty spokes converge in a nave;
just because of its nothingness [void] the usefulness of
the cart exists.
Molded clay forms a vessel;
just because of its nothingness [hollowness] the
usefulness of the utensil exists.
Doors and windows are cut into a house;
just because of their nothingness [emptiness] the
usefulness of the house exists.
Therefore, profit from that which exists and utilize that
which is absent.
———
[11c32t] Michael
LaFargue
Thirty spokes unite in one hollow hub -
in this 'nothing' lies the wheel's usefulness.
Knead clay to make a jar -
in its 'nothing' lies the jar's usefulness.
Cut out doors and windows in making a house -
in their 'nothing' lies the house's usefulness.
Yes:
'Being' makes for profit,
'Nothing' makes for usefulness.
———
[11c33t] Cheng Lin
Thirty spokes share the space of one nave.
The substance and the void are both essential to the
usefulness of a carriage.
Clay is moulded to make vessels.
The substance and the void are both essential to the
usefulness of a vessel.
Doors and windows are hewn in a house.
The substance and the void are both essential to the
usefulness of a house.
Thus, the presence of something may prove beneficial,
just as the absence of something may prove useful.
———
[11c34t] Yi Wu
Join thirty spokes at one hub;
in its emptiness, the carriage has its use.
Mold clay into a vessel;
in its emptiness, the vessel has its use.
Make doors and windows for a room;
in its emptiness, the room has its use.
Therefore, to have existence is beneficial;
not to have it is useful.
———
[11c35t] Han Hiong
Tan
Thirty spokes come together at the hub.
The empty hub houses the axle of the wheel, and this
allows the cart to move.
You mould clay to make utensils.
The empty space of the container makes it useful.
While building a house, you put in windows and doors.
The empty space gives us the room to use.
The substantial part creates the space, and thus provides
us the benefit.
However, it is in the empty space that the actual utility
lies.
———
[11c36t] Hua-Ching Ni
Thirty spokes together make a wheel for a cart.
It is the empty space in the center which enables it to
be used.
Mold clay into a vessel;
it is the emptiness within that creates the usefulness of
the vessel.
Cut out doors and windows in a house;
it is the empty space inside that creates the usefulness
of the house.
Thus, what we have may be something substantial,
but its usefulness lies in the unoccupied, empty space.
The substance of your body is enlivened by maintaining
the part of you that is unoccupied.
———
[11c37t] Chang
Chung-yuan
Thirty spokes are joined at the hub.
From their non-being arises the function of the wheel.
Lumps of clay are shaped into a vessel.
From their non-being arises the function of the vessel.
Doors and windows are constructed together to make a
chamber.
From their non-being arises the function of the chamber.
Therefore, as individual beings, these things are useful
materials.
Constructed together in their non-being, they give rise
to function.
———
[11c38t] Henry Wei
Utility of Non-Being
Wu Yung
Thirty spokes converge on the nave of a wheel:
It is where there is non-being (hollow space)
That the usefulness of the wheel lies.
Clay is molded into a vessel:
It is where there is non-being
That the usefulness of the vessel lies.
Doors and windows are hewn out to make a room:
It is where there is non-being
That the usefulness of the room lies.
Therefore, while being is valuable,
It is non-being that is useful.
———
[11c39t] Ha Poong Kim
Thirty spokes share one hub;
On its non-being depends the usefulness of the wheel.
You make a vessel, kneading clay;
On its non-being depends the usefulness of the vessel.
You make a room, carving out doors and windows;
On its non-being depends the usefulness of the room.
Therefore, being's advantage
Is non-being's usefulness.
———
[11c40t] Tao Huang
Thirty spokes join at one hub,
Yet it is the emptiness inside the hub that makes the
vehicle useful;
Clay is molded into a vessel,
Yet it is the hollowness that makes the vessel useful;
Windows and doors are cut out,
Yet it is their empty space that makes the room usable.
So, any having makes for excess,
Any not-having makes for usefulness.
———
[11c41t] Tang
Zi-chang
To combine two thirty-spoke wheels makes a cart.
Where there is a capacity in it, it possesses the
function of a cart.
A lump of clay can be made into pottery.
Where there is a capacity within it, it possesses the
function of a vessel.
A house is built with windows and doors.
Where there is a capacity in it, it possesses the
function of a house.
Thus to possess a thing is for its utility, while its
capacity is its function.
———
[11c42t] Wing-tsit
Chan
Thirty spokes are united around the hub to make a wheel,
But it is on its non-being that the utility of the
carriage depends.
Clay is molded to form a utensil,
But it is on its non-being that the utility of the
utensil depends.
Doors and windows are cut out to make a room,
But it is on its non-being that the utility of the room
depends.
Therefore turn being into advantage, and turn non-being
into utility.
———
[11c91t] И.
И. Семененко
Ступицу
окружают 30
спиц, но
пользоваться
повозкой
позволяет
пустота
отверстия в
ступице.
Мнут
глину, чтобы
вылепить
сосуд, но
пользоваться
сосудом
позволяет
его пустота.
Строя
дом,
проделывают
дверь и окна,
но пользоваться
домом
позволяет
его пустота.
Приносит
пользу то,
что в них
имеется, но
пользоваться
ими
позволяет то,
чего в них
нет.
———
[11c92t] А.
А. Маслов
Тридцать
спиц
соединяются
в одной
ступице.
Использование
же повозки
обуславливается
пустотой
между ними.
Для того,
чтобы
изготовить
сосуд,
размешивают
глину.
Использование
же сосуда
обуславливается
пустотой в
нём.
Для того,
чтобы соорудить
жилище,
прорубают
двери и окна.
Использование
же жилища
обуславливается
пустотой в
нём.
Поэтому
ту выгоду,
которую
получаем
благодаря
"наличию", мы
можем
использовать
лишь
благодаря
"отсутствию".
———
[11c93t] Е.
А. Торчинов
Тридцать
спиц вместе -
одно колесо.
Но то, что
в нем -
отсутствие,
определяет
наличие
возможности
использования
телеги.
Стенки из
глины - это
сосуд.
Но то, что
в нем -
отсутствие,
определяет
наличие
возможности
использования
сосуда.
В стенах
пробиты окна
и двери - это
дом.
Но то, что
в нем -
отсутствие,
определяет
наличие возможности
использования
дома.
Поэтому
наличие
чего-либо
определяет
характер
использования
вещи, а
отсутствие -
принципиальную
возможность
использовать
ее.
———
[11c94t] А.
Е. Лукьянов
Тридцать
спиц
сходятся в
одной ступице,
а
используется
она в колесе
за счет
своего
небытия и
бытия
(пустоты и
полноты).
Формуют
глину, чтобы
изготовить
сосуд, а используется
он за счет
своего
небытия и бытия.
Пробивают
окна и двери,
чтобы
устроить жилище,
а
используется
оно за счет
своего
небытия и
бытия.
Следовательно:
бытием
приносится
польза,
небытием
создается
использование.
———
[11c95t] Ян
Хин-шун
Тридцать
спиц
соединяются
в одной
ступице,
[образуя
колесо],
но
употребление
колеса
зависит от
пустоты
между
[спицами].
Из глины
делают сосуды,
но
употребление
сосудов
зависит от
пустоты в
них.
Пробивают
двери и окна,
чтобы
сделать дом,
но
пользование
домом
зависит от
пустоты в нем.
Вот
почему
полезность
[чего-либо]
имеющегося
зависит от
пустоты.
———
[11c96t] Д.
П. Конисси
Тридцать
спиц соединяются
в одной
ступице
(колесницы),
но если они
недостаточны
для
предназначенной
цели, то их
можно
употребить
для другой
(воза).
Из глины
делают
домашний
сосуд;
но если
она
недостаточна
для
известной цели,
то годится
для другой.
Связывая
рамы и двери,
устраивают
дом;
но если
они
недостаточны
для этого, то
из них можно
делать
домашнюю
утварь.
Отсюда
видно, что
если вещь не
годна для одной
цели, то
можно
употребить
ее для
другой.
———
[11c97t] В.
В. Малявин
Тридцать
спиц колеса
сходятся в
одной ступице,
Но польза
от колеса в
том, что в
ступице нет
ничего.
Лепят из
глины сосуд,
Но польза
от сосуда в
том, что
внутри него нет
ничего.
Прорезывают
окна и двери,
чтобы
получился дом:
А польза
от дома там,
где дома нет.
Поистине:
То, что
имеешь,
приносит
выгоду.
А то, чего
не имеешь,
приносит
пользу.
———
[11c98t] Б.
Б.
Виногродский
Тридцать
спиц
сходятся в
одной
ступице.
Наличие в
ней
отсутствия
делает
возможным
функциональное
применение
повозки.
Придают
форму глине,
изготовляя
утварь.
Наличие в
ней
отсутствия
делает возможным
функциональное
применение
утвари.
Прорубают
двери и окна,
делая
комнату.
Наличие в
ней
отсутствия
делает
возможным
функциональное
применение
комнаты.
Причинность:
Наличие -
посредством
этого
осуществляют
использование
плодов.
Отсутствие
- посредством
этого
осуществляют
функциональное
применение.
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PSEUDO-CHAPTER Twelve
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———
[12c01t] Robert G.
Henricks
The five colors cause one's eyes to go blind.
Racing horses and hunting cause one's mind to go mad.
Goods that are hard to obtain pose an obstacle to one's
travels.
The five flavors confuse one's palate.
The five tones cause one's ears to go deaf.
Therefore, in the government of the Sage:
He's for the belly and not for the eyes.
Thus he rejects that and takes this.
———
[12c02t] John C. H.
Wu
THE five colours blind the eye.
The five tones deafen the ear.
The five flavours cloy the palate.
Racing and hunting madden the mind.
Rare goods tempt men to do wrong.
Therefore, the Sage takes care of the belly, not the eye.
He prefers what is within to what is without.
———
[12c03t] D. C. Lau
The five colours make man's eyes blind;
The five notes make his ears deaf;
The five tastes injure his palate;
Riding and hunting
Make his mind go wild with excitement;
Goods hard to come by
Serve to hinder his progress.
Hence the sage is
For the belly
Not for the eye.
Therefore he discards the one and takes the other.
———
[12c04t] R. L. Wing
The five colors will blind one's eye.
The five tones will deafen one's ear.
The five flavors will jade one's taste.
Racing and hunting will derange one's mind.
Goods that are hard to get will obstruct one's way.
Therefore, Evolved Individuals
Regard the center and not the eye.
Hence they discard one and receive the other.
———
[12c05t] Ren Jiyu
Iridescent colours cause blindness.
Beautiful music causes deafness.
Delicious food causes loss of taste.
Racing and hunting cause madness.
Rare goods tempt people to rob and steal.
Therefore the sage only wants to feed the people rather
than to dazzle them.
That's why he goes for the former and turns down the
latter.
———
[12c06t] Gia-fu Feng
The five colors blind the eye.
The five tones deafen the ear.
The five flavors dull the taste.
Racing and hunting madden the mind.
Precious things lead one astray.
Therefore the sage is guided by what he feels and not by
what he sees.
He lets go of that and chooses this.
———
[12c07t] Lok Sang Ho
Just as the five colors that we see can blind us,
So the five sounds that we hear can deafen us,
And the five tastes that we taste can dull our sense of
taste.
As we hunt and chase after a moving target, our minds go
wild.
So goods that are difficult to get become hurdles in our
life journey.
For this reason the Sage seeks to fill only the true
needs("the needs of the stomach")
Rather than to satisfy his senses("the needs of the
eyes").
He gives up the one,
And gains the other.
———
[12c08t] Xiaolin Yang
Too much color makes one blind;
Too much sound makes one deaf;
Too much flavor makes one lose his appetite.
Horse racing and hunting makes one's heart wild;
Scarce and valuable things makes one want to steal.
Therefore, great men made people value basic needs, not
luxuries.
So, they kept the former and threw away the latter.
———
[12c09t] Walter Gorn
Old, SHUTTING THE DOORS
Light will blind a man, sound will make him deaf, taste
will ruin his palate, the chase will make him wild, and precious things will
tempt him.
Therefore does the wise man provide for the soul and not
for the senses.
He ignores the one and takes the other with both hands.
———
[12c10t] James Legge
Colour's five hues from th' eyes their sight will take;
Music's five notes the ears as deaf can make;
The flavours five deprive the mouth of taste;
The chariot course, and the wild hunting waste
Make mad the mind; and objects rare and strange,
Sought for, men's conduct will to evil change.
Therefore the sage seeks to satisfy (the craving of) the
belly, and not the (insatiable longing of the) eyes.
He puts from him the latter, and prefers to seek the
former.
———
[12c11t] David Hinton
The five colors blind eyes.
The five tones deafen ears.
The five tastes blur tongues.
Fast horses and breathtaking hunts make minds wild and
crazy.
Things rare and expensive make people lose their way.
That's why a sage tends to the belly, not the eye, always
ignores that and chooses this.
———
[12c12t] Chichung
Huang
The five colors make people's eyes blind;
Galloping and hunting make people's heart go wild;
Goods hard to come by make people's acts injurious.
The five flavors make people's mouth numb;
The five notes make people's ears deaf.
Hence, when the sage man ruled,
He supported the stomach, but not the eye.
Therefore, he abandoned that and chose this.
———
[12c13t] Ellen M.
Chen
The five colors blind a person's eyes;
The five musical notes deafen a person's ears;
The five flavors ruin a person's taste buds.
Horse-racing, hunting and chasing,
Drive a person's mind (hsin) to madness.
Hard-to-get goods,
Hinder a person's actions.
Therefore the sage is for the belly, not for the eyes.
Therefore he leaves this and chooses that.
———
[12c14t] Lee Sun Chen
Org
If a person is shown five (many) colors [around the same
time], he will be so confused that he would become blind to colors
[temporarily];
If a person is presented with multiple sounds
[simultaneously], he will be so perplexed that he is [virtually] deafened [to
their distinctions];
If a person tastes various flavors [within short
intervals], he would be so confused that his tongue will be numbed;
If a person indulges in racing and hunting by riding on
horses, he will lose his serenity through such frenzy;
If an individual [is inspired to] be satisfied with
nothing less to hard-to-get goods, he will sacrifice common decency [for his
costly tantalization].
Therefore, when a Sage governs, he is concerned more
about filling up people's stomachs (satisfying their basic needs) than about
pleasing their eyes (sensual and non-essential needs);
He rejects that (the appearance), but accepts this (the
substance).
———
[12c15t] Tien Cong
Tran
The five colors blind the eye.
The five tones deafen the ear.
The five flavors cloy the palate.
Racing and hunting madden the mind.
Rare goods tempt men to do wrong.
Therefore, the sage takes care of the belly, not the eye.
He prefers what is within to what is without.
———
[12c16t] Thomas Z.
Zhang
Five colors harm the eyes.
Five tones impair the ear.
Five flavors numb the taste.
Horse racing and hunting make people exuberant.
Hard-to-get things burden people.
Therefore, the sage seeks inner satisfaction, rather than
showy appearance.
That is, emphasizing what is on the inside, instead of
what is on the outside.
———
[12c17t] Arthur Waley
The five colours confuse the eye,
The five sounds dull the ear,
The five tastes spoil the palate.
Excess of hunting and chasing
Makes minds go mad.
Products that are hard to get
Impede their owner's movements.
Therefore the Sage
Considers the belly not the eye.
Truly, 'he rejects that but takes this'.
———
[12c18t] Richard John
Lynn
The five colors make one's eyes blind;
the five notes make one's ears deaf;
the five flavors make one's mouth fail;
and sport hunting on horseback makes one's heart/mind go
crazy.
Goods hard to get cause one to travel the road to harm.
This is why the sage provides for the belly but not for
the eye.
Thus he rejects the one and keeps the other.
———
[12c19t] Lin Yutang
THE SENSES
The five colors blind the eyes of man;
The five musical notes deafen the ears of man;
The five flavors dull the taste of man;
Horse-racing, hunting and chasing madden the minds of
man;
Rare, valuable goods keep their owners awake at night.
Therefore the Sage:
Provides for the belly and not for the eye.
Hence, he rejects the one and accepts the other.
———
[12c20t] Victor H.
Mair
The five colors
make a man's eyes blind;
Horseracing and hunting
make a man's mind go mad;
Goods that are hard to obtain
make a man's progress falter;
The five flavors
make a man's palate dull;
The five tones
make a man's ears deaf.
For these reasons,
In ruling, the sage
attends to the stomach, not to the eye.
Therefore,
He rejects the one and adopts the other.
———
[12c21t] Tolbert
McCarroll
The five colors blind the eye.
The five notes deafen the ear.
The five flavors dull the palate.
Racing and hunting drive the heart wild.
Goods that are hard to obtain hinder the journey.
Therefore,
the True Person is guided more by the belly than the eye,
and prefers this within to that without.
———
[12c22t] David H. Li
Five colors blind the eye;
Five tones deafen the ear;
Five flavors dull the palate.
Prancing and hunting render one restless;
Rare goods render one senseless.
Thus,
a sage aims at the stomach and not at the eye, discarding
the latter in favor of the former.
———
[12c23t] Yasuhiko
Genku Kimura
The five colors blind the inner eye.
The five tones deafen the inner ear.
The five flavors dull the inner tongue.
In pursuit of outer pleasures,
Racing and hunting madden the inner mind,
Rare goods obstruct inner progress.
Therefore,
The sage attends to that which is within, not that which
is without.
He lives from the center, not from the periphery.
———
[12c24t] Chou-Wing
Chohan
The five colors blind a person's sight.
The five sounds deafen a person's hearing.
The five tastes dull a person's palate.
Races and hunting trips make a person wild.
Things that are hard to attain are detrimental to a
person's conduct.
For this reason, the sage
Prepares his food according to the size of his stomach
and not according to the size of his eyes.
He rejects surfeit, and opts for less.
———
[12c25t] Man-Ho Kwok
The five colours blind the eye;
The five notes deafen the ear;
The five tastes deaden the mouth;
Riding the chase on horseback over the fields drives you
crazy when you overdo it;
And wanting what's precious you do what distorts your
being.
The sage knows this in his gut,
And is guided by his instinct and not by what his eyes
want.
———
[12c26t] Gu Zhengkun
The five colours make man blind;
The five sounds make man deaf;
The five tastes make man lose his sense of taste;
Riding and hunting make man wild with excitement;
Rare goods goad man into stealing;
Thus the sage does not satisfy his eyes with colours
But satisfy his stomach with enough food.
He discards the former and takes the latter.
———
[12c27t] Chao-Hsiu Chen
The five colours blind man's eye.
The five tones deafen man's ears.
The five flavours dull man's taste.
Riding and hunting drive man's mind mad.
Precious goods alter man's behaviour.
Therefore the sage tries to fill the belly (the virtuous
character) and not the eyes (the gateway to the emotions).
And so he discards one and keeps the other.
———
[12c28t] Liu Qixuan
Loud colors blind the eye.
Wild hunting maddens the mind.
Precious objects cause thefts.
Delicious food confuses the taste.
Beautiful sounds deafen the ear.
That's why wise politics chooses the essentials
In all its matters
Instead of contriving impressive shows.
———
[12c29t] Shi Fu Hwang
Senses
Lao Tze says,
A variety of colors (five colors) can blind the eyes.
A variety of sounds (five tones) can deafen the ears.
A mixture of flavors (five flavors) can vitiate the mouth
of taste.
Hunting and horse chasing will make men's minds wild with
excitement.
Goods hard to procure will bring character with harm.
Hence, the sage seeks to satisfy one's belly, rather than
one's eyes.
Of the former one he does approve, of the latter he does
reject.
———
[12c30t] Ch’u Ta-Kao
The five colours will blind a man's sight.
The five sounds will deaden a man's hearing.
The five tastes will spoil a man's palate.
Chasing and hunting will drive a man wild.
Things hard to get will do harm to a man's conduct.
Therefore the Sage makes provision for the stomach and
not for the eye.
He rejects the latter and chooses the former.
———
[12c31t] Paul J. Lin
The five colors blind man's eyes.
The five notes deafen his ears.
The five tastes spoil his palate.
The chase and the hunt make his heart go mad.
The rare treasures constrain his actions.
Therefore, the Sage provides for the belly and not for
the eyes;
He rejects that to prefer this.
———
[12c32t] Michael
LaFargue
The five colors make people's eyes go blind,
the five tones make people's ears go deaf,
the five flavors make people's mouths turn sour.
Galloping and racing, hunting and chasing,
make people's minds go mad.
Goods hard to come by corrupt people's ways.
And so the Wise Person:
Goes by the belly, not by the eye.
Yes:
He leaves 'that' aside, and attends to 'this'.
———
[12c33t] Cheng Lin
The five colours blind the eyes of man.
The five tones deafen the ears of man.
The five flavours vitiate the palate of man.
The pursuit of pleasures deranges the mind of man.
The love for wealth perverts the conduct of man.
Wherefore the Sage attends to the inner self, and not to
the outward appearance.
———
[12c34t] Yi Wu
The five colors cause people's eyes to become blind.
The five tones cause people's ears to become deaf.
The five flavors cause people's mouths to become
taste-less.
Racing and hunting cause people's minds to become mad.
Rare goods cause people's actions to become obstructed.
Therefore, the sage is for the belly, not for the eye.
He renounces that and takes this.
———
[12c35t] Han Hiong
Tan
Excessive colours impair your sight.
Excessive noise affects your hearing.
Excessive tastes will dull your taste buds.
Galloping and hunting on horseback will drive you crazy.
Coveting rare objects will impel people to commit crime.
Therefore, the sage aims to satiate the people's hunger.
He does not intend to feast their visual desires.
Hence, he rejects the latter but embraces the former.
———
[12c36t] Hua-Ching Ni
The five basic colors can be made into countless
combinations to perplex the eyes.
The five basic tones can be made into infinite
compositions to bewilder the ears.
The five basic flavors can be made into numerous
stimulations to confuse the tongue.
The pursuit of worldly pleasures can make the mind wild
and uncontrollable.
The one who sees the deep nature of life would rather
embrace the simple subtle essence of life.
———
[12c37t] Chang
Chung-yuan
Numerous colors make man sightless.
Numerous sounds make man unable to hear.
Numerous tastes make man tasteless.
Racing and pursuing game make man's heart violent.
Valuing rare things makes man worry about their safety.
Therefore, the wise concentrates on the belly and not on
the temptations of the senses.
Thus, he abides in the one and foregoes the other.
———
[12c38t] Henry Wei
Examination of Desires
Chien Yu
The five colors blind man's eyes;
The five tones deafen man's ears;
The five flavors vitiate man's taste;
Racing and hunting make man's heart go wild;
Hard-to-get articles impede man's movement.
Thus the Sage cares for the belly, not the eye.
Indeed, he rejects this and adopts that.
———
[12c39t] Ha Poong Kim
The five colors make man's eyes go blind.
The five tones make man's ears go deaf.
The five tastes injure man's palate.
Hunting on horseback
Makes man's mind go crazy.
Rare goods
Impede man's action.
That is why the sage
Cares for the stomach, not for the eye.
Therefore he discards that and takes this.
———
[12c40t] Tao Huang
Five colors blind the eyes.
Racing and hunting madden the heart.
Pursuing what is rare makes action deceitful.
Five flavors dull the palate.
Five tones deafen the ears.
So, the sage's method is for the belly, not for the eyes.
He abandons the latter and chooses the former.
———
[12c41t] Tang
Zi-chang
Five excessive colors make people blind;
five excessive sounds make people deaf;
five excessive flavors rob people's taste;
racing and hunting make people mad;
and rare goods make people steal.
Thus a Sage ruler took care of people's basic-needs
(stomachs), not their excessive-desires (luxuries).
Thus he eliminated desires and supplied needs.
———
[12c42t] Wing-tsit
Chan
The five colors cause one's eyes to be blind.
The five tones cause one's ears to be deaf.
The five flavors cause one's palate to be spoiled.
Racing and hunting cause one's mind to be mad.
Goods that are hard to get injure one's activities.
For this reason the sage is concerned with the belly and
not the eyes.
Therefore he rejects the one but accepts the other.
———
[12c91t] И.
И. Семененко
Пять
цветов ведут
к утрате
зрения,
пять
тонов ведут к
потере слуха,
пять
ощущений
вкуса
расстраивают
вкус,
охотничий
азарт приводит
к
умопомрачению,
редкие
товары
делают людей
преступниками.
Именно
поэтому
Премудрый
человек
заботится о
чреве и
пренебрегает
тем, что
можно лицезреть
очами.
Он
отбрасывает
то и берет
это.
———
[12c92t] А.
А. Маслов
Пять
цветов
слепят глаза
человека.
Пять
тонов музыки
притупляют
его слух.
Пять
вкусовых
ощущений
ранят его
рот.
Скачка на
лошадях и
охота делают
необузданым
его сердце.
Редкие
вещи влекут
человека к
совершению зла.
Поэтому
мудрец
заботится о
желудке, а не
о глазах;
отказывается
от одного,
дабы достичь
другого.
———
[12c93t] Е.
А. Торчинов
Пять
цветов глаза
ослепляют.
Пять
звуков уши
оглушают.
Пять
вкусов рот
ощущений
лишают.
Стремительные
скачки по
полям и
пустошам до
безумия
доводят.
Труднодоступные
товары
препятствуют
благим
свершениям.
Поэтому
совершенномудрый
заботится о
полном животе,
а не о том, что
приятно для
глаза.
Отбрасывая
то, берет он
это.
———
[12c94t] А.
Е. Лукьянов
Пять
цветов
ослепляют
человека.
Пять
звуков
оглушают
человека.
Пять
вкусов
забивают рот
человека.
Погоня и
охота приводят
сердце
человека в
бешенство.
Трудно
добываемое
богатство
вредит человеческим
поступкам.
Вот
почему
совершенномудрый
человек занят
животом
(внутренним),
а не занят
глазами (внешним).
Вот
почему
отбрасывает
одно,
избирает другое.
———
[12c95t] Ян
Хин-шун
Пять
цветов
притупляют
зрение.
Пять
звуков
притупляют
слух.
Пять
вкусовых
ощущений
притупляют
вкус.
Быстрая
езда и охота
волнуют
сердце.
Драгоценные
вещи
заставляют
человека совершать
преступления.
Поэтому
совершенномудрый
стремится к
тому, чтобы
сделать жизнь
сытой, а не к
тому, чтобы
иметь красивые
вещи.
Он
отказывается
от
последнего и
ограничивается
первым.
———
[12c96t] Д.
П. Конисси
Пять
цветов
ослепляют
человека.
Пять
звуков
оглушают его.
Пять
вкусов
пресыщают
его.
Верховая
гонка и охота
одуряют душу (сердце)
человека.
Стремление
к обладанию
редкими
драгоценностями
влечет
человека к
преступлению.
Отсюда
святой муж
делает
исключительно
нравственное,
а не для глаз.
Поэтому
он удаляется
от того и
приближается
к этому.
———
[12c97t] В.
В. Малявин
От пяти
цветов у
людей
слепнут
глаза.
От пяти
звуков у
людей
глохнут уши.
От пяти
ароматов
люди не
чувствуют
вкуса.
Тот, кто
гонится во
весь опор за
добычей, теряет
разум.
Редкостные
товары
портят
людские
нравы.
Вот
почему
премудрый
человек
Служит
утробе и не
служит
глазам
И потому
отвергает то
и берет это.
———
[12c98t] Б.
Б.
Виногродский
Как раз
из-за пяти
цветов
человеческие
глаза и
слепнут.
Как раз
из-за пяти
звуков
человеческие
уши и
глохнут.
Как раз
из-за пяти
вкусов рот
человеческий
и теряет
способность
восприятия
вкусовых
ощущений.
Как раз
из-за азарта
гонок и пыла
охоты в человеческом
сердце и
возникает
безумие.
Как раз
из-за трудно
достающихся
товаров и возникают
помехи в
движениях
человека.
Это дает:
Человек
мудрости
осуществляет
внутренними
органами; не
осуществляет
глазами.
Причинность:
Отбрасывает
то, берет это.
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PSEUDO-CHAPTER Thirteen
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———
[13c01t] Robert G.
Henricks
"Regard favor and disgrace with alarm."
"Respect great distress as you do your own
person."
What do I mean when I say "Regard favor and disgrace
with alarm"?
Favor is inferior.
If you get it - be alarmed!
If you lose it - be alarmed!
This is what I mean when I say "Regard favor and
disgrace with alarm."
What do I mean when I say "Respect great distress as
you do your own person"?
The reason why I have great distress
Is that I have a body.
If I had no body, what distress would I have?
Therefore, to one who values acting for himself over
acting on behalf of the world,
You can entrust the world.
And to one who in being parsimonious regards his person
as equal to the world,
You can turn over the world.
———
[13c02t] John C. H.
Wu
"WELCOME disgrace as a pleasant surprise.
Prize calamities as your own body."
Why should we "welcome disgrace as a pleasant
surprise"?
Because a lowly state is a boon:
Getting it is a pleasant surprise,
And so is losing it!
That is why we should "welcome disgrace as a
pleasant surprise."
Why should we "prize calamities as our own
body"?
Because our body is the very source of our calamities.
If we have no body, what calamities can we have?
Hence, only he who is willing to give his body for the
sake of the world is fit to be entrusted with the world.
Only he who can do it with love is worthy of being the
steward of the world.
———
[13c03t] D. C. Lau
Favour and disgrace are things that startle;
High rank is, like one's body, a source of great trouble.
What is meant by saying favour and disgrace are things
that startle?
Favour when it is bestowed on a subject serves to startle
as much as when it is withdrawn.
This is what is meant by saying that favour and disgrace
are things that startle.
What is meant by saying that high rank is, like one's
body, a source of great trouble?
The reason I have great trouble is that I have a body.
When I no longer have a body, what trouble have I?
Hence he who values his body more than dominion over the
empire can be entrusted with the empire.
He who loves his body more than dominion over the empire
can be given the custody of the empire.
———
[13c04t] R. L. Wing
There is alarm in both favor and disgrace.
Esteem and fear are identified with the self.
What is the meaning of "alarm in both favor and
disgrace?"
Favor ascends; disgrace descends.
To attain them brings alarm.
To lose them brings alarm.
That is the meaning of "alarm in both favor and
disgrace."
What is the meaning of "esteem and fear are
identified with the self?"
The reason for our fear Is the presence of our self.
When we are selfless, What is there to fear?
Therefore those who esteem the world as self
Will be committed to the world.
Those who love the world as self
Will be entrusted with the world.
———
[13c05t] Ren Jiyu
(People) love vanity so much as to be easily alarmed,
And they consider the great trouble (vanity) as precious
as their lives.
What does it mean "to love vanity so much as to be
easily alarmed"?
Vanity is inferior in itself.
(And yet people) are pleasantly surprised when they
receive it,
And also frightened when they lose it.
This is what it means "to love vanity so much as to
be easily alarmed."
What does it mean "to consider the great trouble as
precious as their lives"?
The reason why I have the great trouble (vanity) is that
I have a body.
If I have no body, What trouble could I have?
Therefore only those who value themselves above the world
can undertake its important task.
Only those who love themselves above the world can be entrusted
with its important task.
———
[13c06t] Gia-fu Feng
Accept disgrace willingly.
Accept misfortune as the human condition.
What do you mean by "Accept disgrace
willingly"?
Accept being unimportant.
Do not be concerned with loss or gain.
This is called "accepting disgrace willingly."
What do you mean by "Accept misfortune as the human
condition"?
Misfortune comes from having a body.
Without a body, how could there be misfortune?
Surrender yourself humbly; then you can be trusted to
care for all things.
Love the world as your own self; then you can truly care
for all things.
———
[13c07t] Lok Sang Ho
When the emperor bestows his favors, one feels wary;
When the emperor unleashes his anguish, one also feels
wary.
In the same light we should be wary of our body.
Why is it that favor, or anguish from the emperor makes
us wary?
Because we are under him, it is natural that we are wary
when we gain or lose his favor.
Why is it that we should be wary of our bodies?
If we own our body, it is natural that we are wary if
something should happen to our bodies.
If we disown our bodies, there will be nothing to fear!
We should give our bodies up to the world,
As if they could be entrusted to all under heaven.
Love is based on giving our bodies up to the world,
As if they could be entrusted to all under heaven.
———
[13c08t] Xiaolin Yang
Mundane people say: "Patronage and insults are
shocking;
Be extremely careful of big disasters that can fall on
you."
What is "Patronage and insults are shocking"?
They believe that patronage is great and insults are
horrible.
Therefore, when they receive patronage, they are shocked
and delighted;
When they receive insults, they are shocked and
frightened.
So they say, "Patronage and insults are
shocking."
How can we comment on "Be extremely careful of big
disasters that can fall on you"?
Disaster can fall on me only when I think of myself.
If I do not think about myself, what am I afraid of?
Therefore, those who value giving themselves to society
the most can govern society.
Those who devote themselves to society can take care of
society.
———
[13c09t] Walter Gorn
Old, PREVENTING A FALL
Honour and shame are the same as fear.
Fortune and disaster are the same as the person.
What is said of honour and shame is this: shame is
abasement, which is feared whether it be absent or present.
So dignity and shame are inseparable from the fear which
both occasion.
What is said of fortune and disaster is this: fortune and
disaster are things which befall the person.
So without personality how should I suffer disaster or
the reverse?
Therefore by the accident of good fortune a man may rule
the world for a time.
But by virtue of love he may rule the world for ever.
———
[13c10t] James Legge
Favour and disgrace would seem equally to be feared;
honour and great calamity, to be regarded as personal
conditions (of the same kind).
What is meant by speaking thus of favour and disgrace?
Disgrace is being in a low position (after the enjoyment
of favour).
The getting that (favour) leads to the apprehension (of
losing it), and the losing it leads to the fear of (still greater calamity):
- this is what is meant by saying that favour and
disgrace would seem equally to be feared.
And what is meant by saying that honour and great
calamity are to be (similarly) regarded as personal conditions?
What makes me liable to great calamity is my having the
body (which I call myself);
if I had not the body, what great calamity could come to
me?
Therefore he who would administer the kingdom, honouring
it as he honours his own person, may be employed to govern it,
and he who would administer it with the love which he
bears to his own person may be entrusted with it.
———
[13c11t] David Hinton
Honor is a contagion deep as fear, renown a calamity
profound as self.
Why do I call honor a contagion deep as fear?
Honor always dwindles away, so earning it fills us with
fear and losing it fills us with fear.
And why do I call renown a calamity profound as self?
We only know calamity because we have these selves.
If we didn't have selves what calamity could touch us?
When all beneath heaven is your self in renown you trust
yourself to all beneath heaven,
and when all beneath heaven is your self in love you
dwell throughout all beneath heaven.
———
[13c12t] Chichung
Huang
"People cherish humiliations like surprises;
They treasure great calamities like their lives."
What is meant by
"People cherish humiliations like surprises"?
Humiliations are degrading,
Yet they receive one like a surprise;
Lose one like a surprise.
This is what is meant by
"People cherish humiliations like surprises."
What is meant by
"They treasure great calamities like their
lives"?
The reason why I have great calamities
Is because I have my life;
If I did not have my life,
What calamities would I have?
Therefore, if you treasure governing your life
More than governing the empire,
You deserve to be entrusted with the empire;
If you grudge using your life
To govern the empire,
You deserve to be charged with the empire.
———
[13c13t] Ellen M.
Chen
Accept honors and disgraces as surprises,
Treasure great misfortunes as the body.
Why say: "Accept honors and disgraces as
surprises"?
Honors elevate (shang),
Disgraces depress (hsia).
One receives them surprised,
Loses them surprised.
Thus: "Accept honors and disgraces as
surprises."
Why say: "Treasure great misfortunes as the
body"?
I have great misfortunes,
Because I have a body.
If I don't have a body,
What misfortunes do I have?
Therefore treasure the body as the world,
As if the body can be entrusted to the world.
Love the body as the world,
As if the body can be entrusted to the world.
———
[13c14t] Lee Sun Chen
Org
Either to be honored or to be insulted are equally
startling;
The fear of having disaster befallen upon one's physical
self is the most appalling [distress].
Why did I say that [when a person] was in the situation
of receiving either honor or insult are coequally startling?
When one was honored, one felt being elevated and filled
with excitement;
When one was insulted, one felt being knocked down and
was wrapped in depression;
Receiving honor, as well as losing honor, were both
associated with [emotional] agitation;
Therefore they are both startling.
Why the fear of disaster befalling upon one's body
(physical self) is the mostly appalling fright?
The reason I, a person, who is vulnerable to disaster is
because I have this physical body;
If I do not have a body, how then can disaster possibly
take place in me?
Accordingly:
Only the individual, who values the welfare of the world,
to the extent that he would even sacrifice his body (physical self) for it, is
qualified to be enthroned with the trusteeship of the world;
Only the individual, who loves the world more than his
physical self, deserves to be entrusted with the responsibility of the world.
———
[13c15t] Tien Cong
Tran
"Welcome disgrace as a fright. Prize calamities as
your own body."
Why do we say "welcome disgrace as a fright"?
Welcome denotes "in the low place": Getting
"welcome" is a fright, and so is losing it!
That is why we say "welcome disgrace as a
fright".
Why do we say "prize calamity as your own
self"?
Because our self is the very source of our calamity.
If we have no self, what calamities can we have?
Hence, only he who is willing to give his self for the
sake of the world is fit to be entrusted with the world.
Only he who can love to give his self for the sake of the
world is worthy of being the steward of the world.
———
[13c16t] Thomas Z.
Zhang
The honor and the disgrace are like emotional impacts.
The disaster is regarded as the threat to life.
What does it mean by "The honor and the disgrace are
like emotional impacts?"
The honor is awarded to subordinates.
When the honor is obtained, people are thrilled;
when the honor is lost, people are depressed.
So they are emotionally impacted.
What does it mean by "The disaster is regarded as
the threat to life?"
The reason we feel threatened because we care too much
about ourselves.
If we are selfless, who can threaten us?
To those who can sacrifice themselves for the world, we
can trust them with the world.
To those who love the people more than themselves, we can
handle the ruling power.
———
[13c17t] Arthur Waley
'Favour and disgrace goad as it were to madness; high
rank hurts keenly as our bodies hurt.'
What does it mean to say that favour and disgrace goad as
it were to madness?
It means that when a ruler's subjects get it they turn
distraught, when they lose it they turn distraught.
That is what is meant by saying favour and disgrace goad
as it were to madness.
What does it mean to say that high rank hurts keenly as
our bodies hurt?
The only reason that we suffer hurt is that we have
bodies; if we had no bodies, how could we suffer?
Therefore we may accept the saying:
'He who in dealing with the empire regards his high rank
as though it were his body is the best person to be entrusted with rule; he who
in dealing with the empire loves his subjects as one should love one's body is
the best person to whom one can commit the empire'.
———
[13c18t] Richard John
Lynn
Favor and disgrace are enough cause for alarm, and
self-importance is a great calamity that can cost one his person.
What is meant by "favor and disgrace are enough
cause for alarm"?
Favor, when it is had by an inferior, is as alarming as
when it is lost by him.
This is what is meant by "favor and disgrace are
enough cause for alarm."
What is meant by self-importance being "a great
calamity that can cost one his person"?
The reason I suffer such a great calamity is that I am
bound by my own person.
When I am no longer bound by my own person,
What calamity could befall me?
Therefore, because such a one values his own person as
much as anything under Heaven, he may be entrusted with all under Heaven.
Because such a one cherishes his own person as much as
anything under Heaven, he may have all under Heaven rendered to his care.
———
[13c19t] Lin Yutang
PRAISE AND BLAME
"Favor and disgrace cause one dismay;
What we value and what we fear are within our Self."
What does this mean:
"Favor and disgrace cause one dismay?"
Those who receive a favor from above
Are dismayed when they receive it,
And dismayed when they lose it.
What does this mean:
"What we value and what we fear are within our
Self?"
We have fears because we have a self.
When we do not regard that self as self,
What have we to fear?
Therefore he who values the world as his self
May then be entrusted with the government of the world;
And he who loves the world as his self -
The world may then be entrusted to his care.
———
[13c20t] Victor H.
Mair
"Being favored is so disgraceful that it startles,
Being honored is an affliction as great as one's
body."
What is the meaning of "Being favored is so
disgraceful that it startles"?
Favor is debasing;
To find it is startling,
To lose it is startling.
This is the meaning of "Being favored is so
disgraceful that it startles."
What is the meaning of "Being honored is an
affliction as great as one's body"?
The reason I suffer great afflictions is because I have a
body;
If I had no body, what affliction could I suffer?
Therefore,
When a man puts more emphasis on caring for his body than
on caring for all under heaven,
then all under heaven can be entrusted to him.
When a man is sparing of his body in caring for all under
heaven,
then all under heaven can be delivered to him.
———
[13c21t] Tolbert
McCarroll
Both favor and disgrace bring fear.
Great trouble comes from having a body.
What is meant by:
"Both favor and disgrace bring fear"?
Favor leads to a fear of losing it and disgrace leads to
a fear of greater trouble.
What is meant by:
"Great trouble comes from having a body"?
The reason you have trouble is that you are
self-conscious.
No trouble can befall a self-free person.
Therefore, surrender your self-interest.
Love others as much as you love yourself.
Then you can be entrusted with all things under heaven.
———
[13c22t] David H. Li
Receiving favor and receiving disgrace are both causes
for concern,
more so than being visited by a catastrophic disease.
Why are favors and disgraces causes for concern?
Favor is beneath one.
Receiving it is a cause for concern; losing it is a cause
for concern.
Why [favors and disgraces] are more a cause for concern
than being visited by a catastrophic disease?
When I have a catastrophic disease,
it is inflicted upon my body.
When I am beyond my body, how can I be visited by
diseases?
Thus,
when one values one's body for the good of the world,
one may be consigned with the world's care.
When one treasures one's body for the good of the world,
one may be vested with the world's care.
———
[13c23t] Yasuhiko
Genku Kimura
Honor and disgrace both startle people.
Undue significance is attached to such tribulations
as though they were matters of life and death.
Honor and disgrace both startle people,
Because honor means higher and disgrace means lower in
the opinion of others.
Hence,
they become startled with pleasure when honor is given,
And they become startled with displeasure when honor is
taken away.
Undue significance is attached to such tribulations
as though they were matters of life and death,
For people think the physical self is real.
If people realize the unreality of the physical self,
How can they attach significance to such tribulations as
honor or disgrace?
Therefore,
only one who values the world as oneself is fit to tend
the world;
Only one who loves the world as oneself can be entrusted
with the care of the world.
———
[13c24t] Chou-Wing
Chohan
"Honor and disgrace are like fear.
Fortune and disaster are like our body."
What does "Honor and disgrace are like fear"
mean?
Honor is located in a high place, and disgrace is located
in a low place.
When you have them, it is as if you are in a state of
fear, and when you no longer have them, it is also as if you are in a state of
fear.
Therefore, honor and disgrace are like fear.
What does "Fortune and disaster are like our
body" mean?
We have fortune and disaster because we have a body.
When we do not have a body, how can fortune and disaster
affect us?
Therefore, the person who relates to the world like he
relates to the good fortune of his body can rule the world.
The world can be safely entrusted to the person who loves
it like he loves his body.
———
[13c25t] Man-Ho Kwok
Most people fret about themselves and their status, but
you don't have to do this.
What is success and what is failure?
If you have prestige and favour,
all you worry about is that it'll get taken away.
And if you have a lowly place,
you are still basically afraid.
So both, at the root, make for fear.
What does it mean that success is a problem?
It means people are too bound up in themselves.
If they weren't so self-obsessed they'd have no need to
be worried.
If you can put yourself aside -
then you can do things for the whole of the world.
And if you love the world, like this -
then you are ready to serve it.
———
[13c26t] Gu Zhengkun
Honor and disgrace are both startling.
It is like cherishing great trouble (vanity) as one's
life and body.
What is meant by saying that honor and disgrace are
startling?
Honor itself, though mean, gives pleasant surprise to
those who obtain it
As well as startles them when they lose it.
What is meant by saying that it is like cherishing great
trouble as one's life and body?
Because my life and body is the very source of great
trouble.
If I have no body and life,
What trouble can I suffer?
Thus he who can value the empire as he values his own
life and body
Can be entrusted with the care of the empire.
Thus he who can cherish the empire as he cherishes his
own life and body
Can be entrusted with the care of the empire.
———
[13c27t] Chao-Hsiu
Chen
Accept favour and disgrace as a threat that troubles the
body like a disease.
What does it mean to accept favour and disgrace as a
threat?
Everyone seeks to be favoured.
No one seeks to be disgraced.
When one receives it, it causes alarm.
When one loses it, it causes alarm.
Therefore favour and disgrace are both threatening.
What does it mean that the disease troubles one's body?
One suffers from the disease because one treasures one's
body.
If one does not love one's body, one will no longer
suffer from the disease.
Therefore
entrust the land under Heaven to the one who does not
treasure his body,
sanction the land under Heaven to the one who does not
love his body.
He who does not love even his own body will not treasure
rulership, and so he will truly care for all things.
———
[13c28t] Liu Qixuan
Favor is invited and disgrace is feared,
As if they are a disastrous matter of life and death.
One is surprised when favor is bestowed.
One is again surprised when favor is lost
Or when one is afflicted with disgrace.
But why could they mean so much to us?
I would say I can have disasters
Only because I treasure my own life too much.
But if I live beyond my physical existence,
What disaster can matter to me?
Therefore, we should value our own life only to the
extent
That we are supporting the world,
And love our physical existence only to the extent
That the world has been entrusted to us.
———
[13c29t] Shi Fu Hwang
Honor And Disgrace
Lao Tze says,
Honor and disgrace alike give rise to fear,
because this is the fear that the great calamity might
fall upon the corporeal self.
What is honor?
And what is disgrace?
Honor means that he who was low before has been promoted.
Since he has been promoted, he is afraid of losing his
promotion, which is disgrace.
Thus he who has been promoted lives in fear that he may
be degraded.
And he who has been degraded is haunted by the dread that
his degradation may last forever.
That is why honor and disgrace alike give rise to fear.
What is the meaning of fearing the great calamity coming
upon the corporeal self?
How we can sense that the great calamity is due to the
fact that we inherit corporeal self.
If we don't inherit the corporeal self, what kind of
calamity can afflict us?
Therefore,
one who has regard for his personal health is more
important than he who governs the world, and is eligible to be trusted with the
world;
one who loves himself should be put before he who governs
the world, and is qualified to be handed over the world.
———
[13c30t] Ch’u Ta-Kao
'Favour and disgrace are like fear; fortune and disaster
are like our body.'
What does it mean by 'Favour and disgrace are like fear'?
Favour is in a higher place, and disgrace in a lower
place.
When you win them you are like being in fear, and when
you lose them you are also like being in fear.
So favour and disgrace are like fear.
What does it mean by 'Fortune and disaster are like our body'?
We have fortune and disaster because we have a body.
When we have no body, how can fortune or disaster befall
us?
Therefore he who regards the world as he does the fortune
of his own body can govern the world.
He who loves the world as he does his own body can be
entrusted with the world.
———
[13c31t] Paul J. Lin
Favor and disgrace are likely to cause fear.
Highly respect great trouble as one respects his own
body.
What is meant by "favor and disgrace are likely to
cause fear"?
Favor is for the inferior:
Obtaining it, one will fear it.
Losing it, one will fear it.
This means that "favor and disgrace are likely to
cause fear."
What is meant by "highly respecting great trouble as
one respects his own body"?
"I have great trouble because I have a body;
When I no longer have a body, how can I have
trouble?"
Therefore, one who respects himself for the world can be
lodged with it;
One who loves himself for the world can be entrusted with
it.
———
[13c32t] Michael
LaFargue
"Favor and disgrace: this means being upset,
high rank does great damage to your self."
What does it mean, "favor and disgrace: this means
being upset"?
Favor is degrading:
Gaining it you will be upset,
losing it you will be upset.
This is what it means, "favor and disgrace: this means
being upset."
What does it mean, "high rank does great damage to
your self"?
What is the source of the great damage done me?
It is because I have a self.
If I had no self, what damage could be done me?
This is what it means, "high rank does great damage
to your self."
Yes:
A valuing of one's self,
that regards the self the same as the world -
this means one can be entrusted with the world.
A loving of one's self,
that regards the self the same as the world -
this means one can be given the world.
———
[13c33t] Cheng Lin
Honour and disgrace are alike a cause of excitement.
The great trouble of man lies in the love for self.
What is meant by saying that honour and disgrace are
alike a cause of excitement?
Man prefers honour to disgrace.
When he has the one, he becomes excited;
when he loses the other, he becomes excited.
This means that honour and disgrace are alike a cause of
excitement.
What is meant by saying that the great trouble of man
lies in the love for self?
Man is beset with great trouble because of his
consciousness of self.
If he is selfless, how can there be any trouble?
Wherefore, if a man esteems himself only as much as he
esteems the whole world, he will find security therein.
If a man loves the world as much as he loves himself, he
will find security therein.
———
[13c34t] Yi Wu
Favor is like disgrace, which startles us.
Big troubles should be treated as seriously as our
bodies.
What is meant by, "Favor is like disgrace, which
startles us"?
Favor is lowly.
Getting it startles us;
Losing it startles us;
Thus, favor is like disgrace, which startles us.
What is meant by, "Big troubles are treated as
seriously as our bodies"?
The reason that we have big troubles is that we possess
bodies.
If we did not possess bodies, what troubles could we
have?
Therefore,
only the man who values himself for the sake of the world
is worthy of being entrusted with the world;
only the man who loves himself for the sake of the world
is worthy of being relied on by the world.
———
[13c35t] Han Hiong
Tan
Whether you are exalted or disgraced, you are uneasy.
It is because you are fearful of imminent disaster.
Why should you be uneasy when you are exalted or
disgraced?
Being exalted, you feel proud and elated.
In disgrace, you feel shameful and miserable.
Gaining honour, you fear losing it.
Losing honour, you suffer severe humiliation.
This is why you feel terribly uneasy when you are exalted
or disgraced.
Why is there a fear of imminent disaster?
The fear exists because you are constantly worrying about
when disaster will strike you.
If you can forget about yourself, then there is no fear.
However, if you manage the country with the same
consideration as you have for yourself,
Then you can be entrusted for the job.
If you rule the country in the same manner as you love
yourself,
You deserve to be the trustee of the nation.
———
[13c36t] Hua-Ching Ni
Favor and disgrace are both causes of shock.
When one is favored, one is shocked.
When one is disgraced, one is also shocked.
That is because people forget the unadorned plainness of
universal life.
If they knew this clearly, then what is meant by saying
that favor and disgrace are both causes of shock?
Favor is no higher than disgrace.
What is meant by saying that the greatest trouble is the
strong sense of individual self that people carry in all circumstances?
People are beset with great trouble because they define
their lives so narrowly.
If they forsake their narrow sense of self and live
wholly, then what can they call trouble?
Therefore, only one who dedicates himself to the
wholeness of the world is fit to tend the world.
Only one who relinquishes the self can be entrusted with
responsibility for the life of the world.
———
[13c37t] Chang
Chung-yuan
Honor and dishonor both move us
Because we are troubled by having a self.
Why do we say that honor and dishonor move us?
Because honor lifts us upward
And dishonor lowers us downward,
Thus, when we are honored we are moved.
When we are dishonored we are also moved.
That is why honor and dishonor are both said to move us.
Why do we say that the great trouble is having a self?
Because we have great trouble simply because we have a
self.
If we are selfless, then where is the trouble?
If we identify our self with the world,
Then within our self there is the world.
If we love the world as we love our self,
Then within our self there is only the world.
———
[13c38t] Henry Wei
Abhorrence of shame
Yen Ch'ih
Favor and disgrace both seem startling.
Honor is great trouble if identified with the self.
What does it mean by saying
That favor and disgrace both seem startling?
Favor descends from superior to inferior.
The recipient seems startled upon getting it;
He seems no less startled upon losing it.
This is what it means by saying
That favor and disgrace both seem startling.
What does it mean by saying
That honor is great trouble if identified with the self?
The reason why I have great trouble
Is that I have a self;
If I am selfless and unselfish,
What trouble do I have?
Therefore, he who feels honored
In offering himself for the world,
Can be assigned the rule of the world;
He who loves to offer himself for the world,
Can be trusted with the world.
———
[13c39t] Ha Poong Kim
"Be alarmed by favor and disgrace;
High rank brings you great misfortune, as if your own
body."
What is the meaning of "Be alarmed by favor and
disgrace"?
Regard favor as low.
Be alarmed to receive it;
Be alarmed to lose it.
This is the meaning of "Be alarmed by favor and
disgrace."
What is the meaning of "High rank brings you great
misfortune, as if your own body"?
My reason for having great misfortune
Is my having a body.
If I had no body,
What misfortune would I have?
Therefore, if a man values the care of his body above ruling
all under Heaven,
He may be given all under Heaven.
If a man cherishes his body more than ruling all under
Heaven,
All under Heaven may be entrusted to him.
———
[13c40t] Tao Huang
Favor and disgrace surprise the most.
Value the trouble as you do the body.
Why do "favor and disgrace surprise the most"?
Favor enhances only the inferior,
Receiving it is a surprise,
And losing it is also a surprise.
This is why "favor and disgrace surprise the
most."
Why to "value the trouble as you do the body"?
It is only because I have a body that I have trouble.
If I did not have a body, where would the trouble be?
So, if you value the world as you do the body,
You can be entrusted with the world;
If you love the body as you love the beauty of the world,
You can be responsible for the world.
———
[13c41t] Tang
Zi-chang
Yet, honor and dishonor cause the same excitement.
Pleasure and worry affect the same body.
What does it mean by "honor and dishonor cause the
same excitement"?
People look up to honor and look down upon dishonor.
They are excited when they get the honor;
they also are excited when they lose the honor.
What does it mean by "the great worry of man is
because of love for self"?
The reason that we have worry is because we have
ourselves.
If we could forget ourselves, what else remains to be our
worry?
Hence, if one loves the world as much as himself, he may
be able to rule the world.
If one treasures the world as much as himself, he may be
trusted with the world.
———
[13c42t] Wing-tsit
Chan
Be apprehensive when receiving favor or disgrace.
Regard great trouble as seriously as you regard your
body.
What is meant by being apprehensive when receiving favor
or disgrace?
Favor is considered inferior.
Be apprehensive when you receive them and also be
apprehensive when you lose them.
This is what is meant by being apprehensive when
receiving favor or disgrace.
What does it mean to regard great trouble as seriously as
you regard the body?
The reason why I have great trouble is that I have a
body.
If I have no body,
What trouble could I have?
Therefore:
He who values the world as his body may be entrusted with
the empire.
He who loves the world as his body may be entrusted with
the empire.
———
[13c91t] И.
И. Семененко
Благоволение
сменяется
позором
наподобие
того, как конь
трепещет.
В
знатности,
как в нашем
теле,
заключено
великое
несчастье.
Что
подразумеваю,
когда говорю:
благоволение
сменяется
позором
наподобие
того, как
конь
трепещет?
Благоволение
проявляют к
низшим.
При
обретении
его они
походят на
вострепетавшего
коня и
походят на
вострепетавшего
коня, когда
лишаются
благоволения.
В этом
смысл
высказывания:
благоволение
сменяется
позором
наподобие
того, как
конь
трепещет.
Что
значит в
знатности,
как в нашем
теле, заключено
великое
несчастье?
Я потому
страдаю от
великого
несчастья, что
у меня есть
тело.
Но разве
испытаю я
несчастье,
если у меня
не будет
тела?
Кто своим
телом станет
Поднебесной,
когда знатен,
тому можно ее
поручить.
Кто своим
телом станет
Поднебесной,
будучи любимцем,
тому можно ее
вверить.
———
[13c92t] А.
А. Маслов
Слава и
позор
подобны
страху.
Ценить
своё тело - то
же самое, что
ценить величайшие
несчастья.
Что
значит:
"Слава и
позор
подобны
страху?"
Даже при
малейшей
славе,
достигая её -
страшатся,
утрачивая - страшатся
тоже.
Это и
значит:
"Слава и
позор
подобны
страху."
Что
значит:
"Ценить своё
тело - то же
самое, что
ценить
величайшие
несчастья?"
Причина,
по которой я
сталкиваюсь
с величайшими
несчастьями,
заключена в
том, что я имею
тело.
Если бы я
не имел тела,
откуда же
взяться
несчастьям?
Поэтому,
тому, кто
ценит
Поднебесную
больше, чем
себя, может
быть
доверена
Поднебесная.
Тот, кто
любит
Поднебесную
больше, чем
себя,
встретит
поддержку
Поднебесной.
———
[13c93t] Е.
А. Торчинов
В почете
быть столь же
страшно,
сколь и быть
в позоре.
Быть
почитаемым
такая же
беда, как
обладать
телесной
самостью.
Почему
так говорят о
почестях и о
позоре?
Позор нас
унижает, ну а
почести мы со
страхом
принимаем и
со страхом же
теряем.
А почему
быть
почитаемым
такая же
беда, как обладать
телесной
самостью?
Я потому
в беде
великой
пребываю, что
телом-самостью
я обладаю.
И если б
телом-самостью
не обладал,
то разве б
были беды у
меня?
Поэтому
коль человек
заботится о
теле-самости
своей, как о
Поднебесной
всей, ему и Поднебесная
доверится не
медля.
И если
человек
дорожит
телом-самостью
своей, как
Поднебесной
всей, его
признает
всякий в
Поднебесной.
———
[13c94t] А.
Е. Лукьянов
Любовь и
бесчестье
подобны
страху.
Почтение
и величие
приносят
страдание, подобно
телу.
Что
значит
"любовь и бесчестье
подобны
страху"?
Любовь
идет от
низов, ее
обретают со
страхом, ее и
теряют со
страхом.
Вот что
значит
"любовь и
бесчестье
подобны
страху".
Что
значит
"почтение и
величие
приносят страдание,
подобно
телу"?
Я потому
испытываю
большие
страдания,
что имею
тело.
Если бы у
меня не было
тела, разве я
испытывал бы
какие-либо
страдания?
Вот
почему, тому,
кто ценит
тело так же,
как Поднебесную,
пожалуй,
можно
доверить
Поднебесную.
Кто любит
тело так же,
как
Поднебесную,
на того,
пожалуй,
можно
возложить
Поднебесную.
———
[13c95t] Ян
Хин-шун
Слава и
позор
подобны
страху.
Знатность
подобна
великому
несчастью в жизни.
Что
значит, слава
и позор
подобны
страху?
Это
значит, что
нижестоящие
люди
приобретают
славу со
страхом и
теряют ее
также со страхом.
Это и
называется -
слава и позор
подобны
страху.
Что
значит,
знатность
подобна
великому несчастью
в жизни?
Это
значит, что я
имею великое
несчастье, потому
что я [дорожу]
самим собой.
Когда я
не буду
дорожить
самим собой,
тогда у меня
не будет и
несчастья.
Поэтому
знатный,
самоотверженно
служа людям,
может жить среди
них.
Гуманный,
самоотверженно
служа людям,
может
находиться
среди них.
———
[13c96t] Д.
П. Конисси
Почесть и
позор от
сильных мира
(для мудреца)
одинаково
странны.
Собственное
тело тяготит
его, как
великое бремя.
Что
значит:
почесть и
позор от
сильных мира одинаково
странны (для
мудреца)?
Почесть
от сильных
мира -
унижение (для
мудреца),
поэтому,
когда она
достанется
(ему), то (он)
относится к
ней, как к
совершенно
призрачной;
когда она
потеряется,
то также к ней
относится
как к
презренной.
Вот
это-то и есть:
к почести и
позору от
сильных мира
относиться
как к
призрачному.
Что
значит:
собственное
тело тяготит
его (мудреца),
как великое
бремя?
Я имею
потому
великую
печаль, что
имею тело.
Когда я
буду лишен
тела, то не
буду иметь
никакой
печали.
Поэтому
когда мудрец
боится
управлять вселенной,
то ему можно
поручить ее;
когда он
сожалеет, что
управляет
вселенной, то
ему можно
отдать ее.
———
[13c97t] В.
В. Малявин
Милость
бесчестит: ее
опасайся.
Цени
великое
несчастье
как самого
себя.
Что
значит
"милость
бесчестит: ее
опасайся"?
Милость
для нас -
униженье.
Бойся,
когда ее
получаешь,
Бойся,
когда ее
теряешь.
Вот что
значит
"милость
бесчестит: ее
опасайся".
Что
значит "цени
несчастье
как самого
себя"?
Оттого,
что у меня
есть "я", у
меня есть и
несчастье.
Не будь у
меня моего
"я", могу ли я
быть несчастлив?
Поистине:
тому, кто
ценит себя
больше мира,
Можно
вверить мир.
Тому, кто
любит себя,
как мир,
Можно
вручить мир.
———
[13c98t] Б.
Б.
Виногродский
И к
почестям, и к
позору
относись как
к тревожному
предупреждению.
Цени
большую беду
как
собственное
тело.
Что
значит: и к
почестям, и к
позору
относиться
как к
тревожному
предупреждению?
Почести
соответствуют
движению
вверх.
Позор
соответствует
движению
вниз.
Обретению
их сопутствует
тревога.
Потере их
сопутствует
тревога.
Это
определяется:
И к
почестям, и к
позору
относись как
к тревожному
предупреждению.
Что
значит:
ценить
большую беду
как собственное
тело?
Потому
для твоей
сущности
может быть
большая беда,
что сущность
осуществляет
наличие тела.
И если бы
у сущности
отсутствовало
тело, то откуда
бы взялась
беда?
Причинность:
Когда
через
придавание
большого
значения
собственному
телу
осуществляешь
действия в
Поднебесной,
тогда можно
доверить Поднебесную.
Когда
через любовь
к своему телу
осуществляешь
действия в
Поднебесной,
тогда можно
поручить
Поднебесную.
□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□
PSEUDO-CHAPTER Fourteen
□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□
———
[14c01t] Robert G.
Henricks
We look at it but do not see it;
We name this "the minute."
We listen to it but do not hear it;
We name this "the rarefied."
We touch it but do not hold it;
We name this "the level and smooth."
These three cannot be examined to the limit.
Thus they merge together as one.
"One" - there is nothing more encompassing
above it,
And nothing smaller below it.
Boundless, formless! It cannot be named,
And returns to the state of no-thing.
This is called the formless form,
The substanceless image.
This is called the subtle and indistinct.
Follow it and you won't see its back;
Greet it and you won't see its head.
Hold on to the Way of the present -
To manage the things of the present,
And to know the ancient beginning.
This is called the beginning of the thread of the Way.
———
[14c02t] John C. H.
Wu
LOOK at it but you cannot see it!
Its name is Formless.
Listen to it but you cannot hear it!
Its name is Soundless.
Grasp it but you cannot get it!
Its name is Incorporeal.
These three attributes are unfathomable;
Therefore they fuse into one.
Its upper side is not bright:
Its under side not dim.
Continually the Unnameable moves on,
Until it returns beyond the realm of things.
We call it the formless Form, the imageless Image.
We call it the indefinable and unimaginable.
Confront it and you do not see its face!
Follow it and you do not see its back!
Yet, equipped with this timeless Tao,
You can harness present realities.
To know the origins is initiation into the Tao.
———
[14c03t] D. C. Lau
What cannot be seen is called evanescent;
What cannot be heard is called rarefied;
What cannot be touched is called minute.
These three cannot be fathomed
And so they are confused and looked upon as one.
Its upper part is not dazzling;
Its lower part is not obscure.
Dimly visible, it cannot be named
And returns to that which is without substance.
This is called the shape that has no shape,
The image that is without substance.
This is called indistinct and shadowy.
Go up to it and you will not see its head;
Follow behind it and you will not see its rear.
Hold fast to the way of antiquity
In order to keep in control the realm of today.
The ability to know the beginning of antiquity
Is called the thread running through the way.
———
[14c04t] R. L. Wing
Looked at but not seen:
Its name is formless.
Listened to but not heard:
Its name is soundless.
Reached for but not obtained:
Its name is intangible.
These three cannot be analyzed, So they mingle and act as
one.
Its rising is not bright;
Its setting is not dark.
Endlessly, the nameless goes on,
Merging and returning to nothingness.
That is why it is called
The form of the formless,
The image of nothingness.
That is why it is called elusive.
Confronted, its beginning is not seen.
Followed, its end is not seen.
Hold on to the ancient Tao;
Control the current reality.
Be aware of the ancient origins;
This is called the Essence of Tao.
———
[14c05t] Ren Jiyu
You look at it and it is not seen,
It is called the Formless.
You listen to it and it is not heard,
It is called the Soundless.
You grasp it and it is not to be held,
It is called the Intangible.
These three cannot be further inquired into.
It is the One in reality.
Its upper side is not bright,
Its underside is not dark,
Infinite and boundless, it is hardly namable,
It returns to a state with no shape or image.
This is called the shapeless shape, the bodiless image,
It is called the Vague and Elusive.
While meeting it, you cannot see its head,
While following it, you fail to see its back.
To hold on to the Tao of old in order to harness the
things at present,
To be able to know the primeval beginning,
- This is called the law of Tao.
———
[14c06t] Gia-fu Feng
Look, it cannot be seen - it is beyond form.
Listen, it cannot be heard - it is beyond sound.
Grasp, it cannot be held - it is intangible.
These three are indefinable;
Therefore they are joined in one.
From above it is not bright;
From below it is not dark:
An unbroken thread beyond description.
It returns to nothingness.
The form of the formless,
The image of the imageless,
It is called indefinable and beyond imagination.
Stand before it and there is no beginning.
Follow it and there is no end.
Stay with the ancient Tao,
Move with the present.
Knowing the ancient beginning is the essence of Tao.
———
[14c07t] Lok Sang Ho
When we cast our eyes upon it yet cannot see it,
We call it yi (literally "flat",
"peaceful", or "delighted")
When we turn our ears to it yet cannot hear it,
We call it xi (literally "rarefied")
When we stretch our hands to reach it yet cannot touch
it,
We call it wei (literally "infinitesimally
small")
Since we cannot distinguish these three, we equate them
as one.
Its upper side does not dazzle like strong light.
Its under side does not dim like darkness.
It is beyond description,
And easily confused as nothing.
Its shape is shapeless.
Its appearance is that of nothing,
We call it the "as if."
When we greet it, we cannot see its face.
When we follow it, we cannot see its back.
(Since reality is impossible to track down)
I should only follow the Path walked by the ancient
Sages.
That is how I can deal with situations of the now.
Knowing to follow the way of the ancient masters,
Can already be called following the Way.
———
[14c08t] Xiaolin Yang
If you look at it but cannot see it, this is called YI.
If you listen to it but cannot hear it, this is called
XI.
If you touch it but cannot feel it, this is called WEI.
These three things cannot be fully understood.
Therefore, they are mixed into one thing: the DAO.
Its top is not bright, its bottom is not dark;
It is so elusive it cannot be described.
It is not a physical entity,
Having a shape that is shapeless and an image without an
object.
This is why it is so elusive and dynamic.
When you look at the front, it has no beginning.
When you look behind, it has no end.
It allows you to apply the real knowledge of the past to
the present.
Therefore, if you understand the real knowledge of the
past,
You understand the principles of the DAO.
———
[14c09t] Walter Gorn
Old, PRAISING THE VOID
Ie. Plainness is that which cannot be seen by looking at
it.
He. Stillness is that which cannot be heard by listening
to it.
We. Rareness is that which cannot be felt by handling it.
These, being indiscernible, may be regarded as an unity -
I H W, Tao.
It is not bright above nor dark beneath.
Infinite in operation, it is yet without name.
Issuing forth it enters into Itself.
This is the appearance of the Non-Apparent, the form of
the Non-Existent.
This is the unfathomable mystery.
Going before, its face is not seen; following after, its
back is not observed.
Yet to regulate one's life by the ancient knowledge of
Tao is to have found the path.
———
[14c10t] James Legge
We look at it, and we do not see it, and we name it 'the
Equable.'
We listen to it, and we do not hear it, and we name it
'the Inaudible.'
We try to grasp it, and do not get hold of it, and we
name it 'the Subtle.'
With these three qualities, it cannot be made the subject
of description;
and hence we blend them together and obtain The One.
Its upper part is not bright, and its lower part is not
obscure.
Ceaseless in its action, it yet cannot be named, and then
it again returns and becomes nothing.
This is called the Form of the Formless, and the
Semblance of the Invisible;
this is called the Fleeting and Indeterminable.
We meet it and do not see its Front;
we follow it, and do not see its Back.
When we can lay hold of the Tao of old to direct the
things of the present day, and are able to know it as it was of old in the
beginning, this is called (unwinding) the clue of Tao.
———
[14c11t] David Hinton
Looked at but never seen, it takes the name invisible.
Listened to but never heard, it takes the name ethereal.
Held tight but never felt, it takes the name gossamer.
You can't unravel these three
blurred so utterly they've become one,
rising without radiance and setting without darkness,
braided together beyond name, woven back always and
forever into nothing:
this is called formless form or nothing's image, called
spectral confusion,
something you meet without seeing a front and follow
without seeing a back.
Abiding in the ancient Way
to master what has now come to be
and fathom its ancient source:
this is called thread of the Way.
———
[14c12t] Chichung
Huang
Looking at it, you do not see it -
This is called "invisible";
Listening to it, you do not hear it -
This is called "inaudible";
Trying to touch it, you do not feel it -
This is called "intangible."
These three, which defy thorough inquiry,
Long ago merged into One.
One is something
Whose past is not remote,
Whose future, not transient.
Continuous and unending,
It is unnameable,
And again reverts to nothingness.
This may be called the formless form,
The immaterial image.
This is called faint and dim:
Following it, you do not see its tail;
Meeting it, you do not see its head.
Hold on to the present Tao
To govern the present realm,
Whereby you know its primeval origin.
This is called the Tao's thread-head.
———
[14c13t] Ellen M.
Chen
What is looked at but not (pu) seen,
Is named the extremely dim (yi).
What is listened to but not heard,
Is named the extremely faint (hsi).
What is grabbed but not caught,
Is named the extremely small (wei).
These three cannot be comprehended,
Thus they blend into one.
As to the one, its coming up is not light,
Its going down is not darkness.
Unceasing, unnameable,
Again it reverts to nothing.
Therefore it is called the formless form,
The image (hsiang) of nothing.
Therefore it is said to be illusive and evasive
(hu-huang).
Come toward it one does not see its head,
Follow behind it one does not see its rear.
Holding on to the Tao of old (ku chih tao),
So as to steer in the world of now (chin chih yu).
To be able to know the beginning of old,
It is to know the thread of Tao.
———
[14c14t] Lee Sun Chen
Org
[How do we determine the existence of things?]
When we exerted to look, but could not see any trace,
we described whatever it was as invisible;
When we listened attentively, but could not hear
anything,
we named it as inaudible;
When we tried hard to grope, but could not grasp
anything,
we depicted whatever it was as intangible.
When these three processes [of identification] could not
yield any more evidences [of their perceptibility],
they were confused as one and same thing, i.e. nothing
(having no existence).
[Furthermore:]
When we strove to look upward [for higher canons of Tao],
we discovered that we cannot elucidate it [with any perfection];
When we exerted to look downward [for worldly
manifestation of Tao], we realized that we cannot scrutinize it [thoroughly];
Constantly, it moved and changed boundlessly that hardly
any of our descriptions was felicitous;
Subsequently, it was again [conveniently] grouped under
the category "nothing" (devoid of existence).
[After much probing, the best we can describe is:]
If it (Tao) has some form (shape) that, however, can not
be depicted [with felicity] by any of us (the searchers);
It has [anyhow] some image (phenomenon) that, however,
cannot be perceived (formulated) [adequately] by us;
[A keen observer can only push to the edge by reporting
as follows:]
[It is like] A shadowy being glimmers and quivers [and
that is all we can perceive];
Even though we have attempted to move to the front of its
procession in order to meet it head on, we were still unable see its beginning;
We had also tried to follow it from behind, we were
similarly unable to find its end.
[Nevertheless:]
If we would hold on to the venerable ways we have
inherited, we could maneuver through present existence [sensibly];
If we have succeeded to ascertain how and why the
venerable ways were launched, then we are on our way to know the outline of
Tao.
———
[14c15t] Tien Cong
Tran
Look at it but you cannot see it; its name is formless.
Listen to it but you cannot hear it; its name is
soundless.
Grasp it but you cannot get it; its name is incorporeal.
These three attributes are unfathomable; therefore they
mingle into one.
Its upper side is not bright; its under side not dim.
It continues endlessly, it is unnamable.
Until it returns beyond the realm of things, it is called
the formless form, the non-material image; it is called the vague.
Confront it and you do not see its face!
Follow it and you do not see its back!
He who keeps with this timeless Way can dominate present
events.
To know the timeless origin is to go into the Way.
———
[14c16t] Thomas Z.
Zhang
Tao cannot be seen, cannot be heard, and cannot be
grasped.
We cannot detect them with our senses.
Therefore, they form an entirety of Tao.
It is neither too bright above, nor is it too dark below.
It exists everywhere and yet cannot be pointed out.
So it is ultimately abstract.
It is a state without concrete constitution; it is an
image without concrete shape.
So it is evasive.
When you look at it, you cannot see the beginning; when
you follow it, you cannot see the end.
Using the time-tested Tao, we can handle the present
problems.
Therefore, whose who understand Tao understand the laws
of the universe.
———
[14c17t] Arthur Waley
Because the eye gazes but can catch no glimpse of it,
It is called elusive.
Because the ear listens but cannot hear it,
It is called the rarefied.
Because the hand feels for it but cannot find it,
It is called the infinitesimal.
These three, because they cannot be further scrutinized,
Blend into one.
Its rising brings no light;
Its sinking, no darkness.
Endless the series of things without name
On the way back to where there is nothing.
They are called shapeless shapes;
Forms without form;
Are called vague semblances.
Go towards them, and you can see no front;
Go after them, and you see no rear.
Yet by seizing on the Way that was
You can ride the things that are now.
For to know what once there was, in the Beginning,
This is called the essence of the Way.
———
[14c18t] Richard John
Lynn
When we look for it but see it not, we call it the
invisible.
When we listen for it but hear it not, we call it the
inaudible.
When we try to touch it but find it not, we call it the
imperceptible.
Because these three aspects of it are impossible to
probe, it remains a single amorphous unity.
Its risings cast no light, and its settings occasion no
dark.
On and on it goes, unnamable, always reverting to
nothingness.
This we refer to as the shape of that which has no shape,
the image of that which has no physical existence.
This we refer to as dim and dark.
Try to meet it, but you will not see its head.
Try to follow it, but you will not see its tail, so hold
on to the Dao of old to preside over what exists now.
It is possible to know how things were at the beginning
of time.
This we refer to as holding the thread of the Dao.
———
[14c19t] Lin Yutang
PREHISTORIC ORIGINS
Looked at, but cannot be seen -
That is called the Invisible (yi).
Listened to, but cannot be heard -
That is called the Inaudible (hsi).
Grasped at, but cannot be touched -
That is called the Intangible (wei).
These three elude all our inquiries
And hence blend and become One.
Not by its rising, is there light,
Nor by its sinking, is there darkness.
Unceasing, continuous,
It cannot be defined,
And reverts again to the realm of nothingness.
That is why it is called the Form of the Formless,
The Image of Nothingness.
That is why it is called the Elusive:
Meet it and you do not see its face;
Follow it and you do not see its back.
He who holds fast to the Tao of old
In order to manage the affairs of Now
Is able to know the Primeval Beginnings
Which are the continuity of Tao.
———
[14c20t] Victor H.
Mair
We look for it but do not see it;
we name it "subtle."
We listen for it but do not hear it;
we name it "rare."
We grope for it but do not grasp it;
we name it "serene."
These three cannot be fully fathomed,
Therefore,
They are bound together to make unity.
Of unity,
its top is not distant,
its bottom is not blurred.
Infinitely extended and unnameable,
It returns to nonentity.
This is called "the form of the formless, the image
of nonentity."
This is called "the amorphous."
Following behind it, you cannot see its back;
Approaching it from the front, you cannot see its head.
Hold to the Way of today to manage the actualities of
today,
thereby understanding the primeval beginning.
This is called "the thread of the Way."
———
[14c21t] Tolbert
McCarroll
Look at it, you cannot see it.
It is invisible.
Listen to it, you cannot hear it.
It is inaudible.
Reach for it, you cannot grasp it.
It is intangible.
These three qualities are unfathomable
and so they fuse together and become one.
The upper part is not bright.
The lower part is not dark.
Ceaselessly the Unnamed moves back to nothingness.
It has the form of the formless, the image of the
imageless.
It is indefinable and shadowy.
Go up to it and you will not see its front.
Follow it and you will not see its back.
Yet, hold fast to this ancient Tao and you will
experience the present now-moment.
Know its beginnings and you can follow the path of the
Tao.
———
[14c22t] David H. Li
Looking at it, it cannot be seen - label it invisible,
Listening to it, it cannot be heard - label it inaudible,
Holding onto it, it cannot be held - label it intangible.
All three are beyond comprehension; they are One.
Looking up, it is dim.
Looking down, it is dark.
It lacks clarity,
it defies a name;
it returns to Null.
This is formless form, this is imageless image.
This is elusiveness.
Confronting it, one cannot see its head;
Following it, one cannot see its tail.
Seize Direction of the past - this is to manage the Ull
of the present.
Know it from the beginning - this is to understand the
Direction's rhythm.
———
[14c23t] Yasuhiko
Genku Kimura
Looked at but not seen, it is thus called the invisible,
Listened to but not heard, it is thus called the
inaudible,
Reached for but not grasped, it is thus called the
intangible:
These three are beyond the reach of sense and reason,
Yet, in the moment of kosmic union,
They merge in spiritual awareness as the Universal One.
There is no above that is bright, nor below that is dark,
But only the infinite, forever indefinable, always
reverting to nothingness.
Therefore,
it is called form of the formless, image of the
imageless.
And it is known as the amorphous.
Confronting it, no head is seen from the front.
Following it, no rear is seen from behind.
Whereby one lives in the present in accordance with the
Tao Eternal,
Thereby one comes to know the beginning of time.
This is called the Universal Law of the Tao.
———
[14c24t] Chou-Wing
Chohan
What we look at and do not see is called simplicity.
What we listen to and do not hear is called rarity.
What we clasp and do not catch is called delicateness.
These three cannot be discerned,
So they unite to become one.
When it is revealed, it does not dazzle,
When it is concealed, it is not dark,
When it is infinite, it is not defined.
It attains the non-existent.
Its name is the form of the formless
And its image is that which does not have an image.
It is mysterious.
Meet it, and you will not be able to see its face,
Follow it, and you will not be able to see its back.
By adhering to the ancient Tao,
You will be master of the essence of the present
And you will be aware of the origin of the past.
That is the clue to the Tao.
———
[14c25t] Man-Ho Kwok
When you gaze at something
but see - nothing;
When you listen for a sound
but cannot hear it;
When you try to grasp it
and find it has no substance
- then these three things
That go beyond your mind
Are moulded together in the One.
Its surface doesn't shine, but nor is its base dull.
Given this, it is only knowable as no-thing.
Confront it - it has no head;
Come behind it, and it has no tail ...
If people could follow the ancient way, then they would
be masters of the moment.
And if you know this way
then you have seen the timeless way of the Tao.
———
[14c26t] Gu Zhengkun
What cannot be seen is called "Yi" (without
colour);
What cannot be heard is called "Xi" (without
sound);
What cannot be touched is called "Wei" (without
shape);
These three things can be in no way defined,
So they are combined into one.
Above it there is no light;
Below it there is no darkness;
So vague as to defy any description.
It is categorized as the Nothingness,
And is called the shape without shape as well as the
image without substance.
It is hence named as "huhuang" (vague and dimly
visible).
Facing it, you cannot see its front;
Following it, you cannot see its back.
To control the present Being (substance) by employing the
Tao of ancient time,
One knows the beginning of the universe.
And this is called the law of the Tao.
———
[14c27t] Chao-Hsiu
Chen
That which cannot be seen is called invisible.
That which cannot be heard is called inaudible.
That which cannot be held is called intangible.
These three cannot be defined, therefore they are merged
as one.
Look at its highest part - it is not bright.
Look at its lowest part - it is not dark.
It never ends and it cannot be named.
It returns to nothingness.
Therefore it is called the shape without shape and the
substance without substance.
It is called indefinable.
One approaches it but cannot see its beginning.
One follows it but cannot see its end.
Hold fast to the original path in order to control the
realm of the present.
To know the ancient origin is the discipline of Tao.
———
[14c28t] Liu Qixuan
What you look at but can not see is called
"formless."
What you listen to but can not hear is called
"soundless."
What you grasp at but can not get is called
"traceless."
Those three are an inseparable puzzle.
One can't know where it begins and where it ends.
Continuous and nameless, it returns to nothingness.
It is formless shape, imageless image, invisible vision.
One tries to meet it, but can see no head.
One tries to follow it, but can see no end.
In the domain of the Way, the past shapes the present,
And being able to feel the past is abiding by the Way.
———
[14c29t] Shi Fu Hwang
Invisible, Inaudible, And Intangible
Lao Tze says,
Something which we look at, and cannot see, shall be
called 'invisible'.
Something to which we listen, and cannot hear, shall be
called 'inaudible'.
Something which we seize, and cannot grasp, shall be
called 'intangible'.
These things are not available to be researched for
realization when taken singly;
hence when we unite them again, we obtain the true one.
Its upper part is not bright, and its lower part is not
obscure.
It works in its way perpetually without an end, but we
can't know its motive.
Then this can be traced in the state of nothingness.
This is called the form of formlessness, and semblance of
nothingness;
this is called the fleet of indeterminable.
We can neither retrace to see its beginning, nor can we
expect to see its end.
When we hold the primordial Tao, we can rule today's
being.
Since we can know the beginning of Heaven and Earth, we
know the outline of the Tao.
———
[14c30t] Ch’u Ta-Kao
That which we look at and cannot see is called plainness.
That which we listen to and cannot hear is called
rareness.
That which we grope for and cannot get is called
minuteness.
These three cannot be closely examined;
So they blend into One.
Revealed, it is not dazzling;
Hidden, it is not dark.
Infinite, it cannot be defined.
It goes back to non-existence.
It is called the form of the formless,
And the image of non-existence.
It is called mystery.
Meet it, you cannot see its face;
Follow it, you cannot see its back.
By adhering to the Tao of the past
You will master the existence of the present
And be able to know the origin of the past.
This is called the clue of Tao.
———
[14c31t] Paul J. Lin
Looked at, it cannot be seen;
it is called colorless.
Listened to, it cannot be heard;
it is called soundless.
Grasped, it cannot be obtained;
it is called formless.
These three cannot be investigated further,
so they merge together to make one.
The upper part is not bright;
The lower part is not dark.
So subtle, it cannot be named,
But returns to nothingness.
This is called the shape without shape,
the image without image.
This is called indistinct:
confronting it, one cannot see the head;
following it, one cannot see the back.
Grasp the Ancient Tao to manage present existence.
Thus we may know the beginning of the Ancient.
This is called the record of Tao.
———
[14c32t] Michael
LaFargue
"Look for It, you won't see It: It is called
'fleeting'.
Listen for It, you won't hear It: It is called 'thin'.
Grasp at It, you can't get It: It is called
'subtle'."
These three lines are about something that evades
scrutiny.
Yes, in it everything blends and becomes one.
Its top is not bright,
Its underside is not dim.
Always unnameable, It turns back to nothingness.
This is the shape of something shapeless,
the form of a nothing,
this is elusive and evasive.
Encountering It, you won't see the front;
following It, you won't see Its back.
Keep to the Tao of the ancients,
and so manage things happening today.
The ability to know the ancient sources,
this is the main thread of Tao.
———
[14c33t] Cheng Lin
That which cannot be seen is formless.
That which cannot be heard is noiseless.
That which cannot be touched is bodiless.
These three cannot be examined in detail for they really
constitute one indivisible whole.
This indivisible whole (Truth) does not appear bright
when viewed at the summit, or dark when viewed at the nadir.
It is imperceptible and indescribable.
It is always changing, and reverting to the state of
Nothingness.
It is formless, shapeless, vague, and indefinite.
Pacing it, one cannot see its head; pursuing it, one
cannot see its tail.
Abide by this primordial Truth, and the States of today
can be ruled.
Know the primary conditions, and you know the principles
of Truth.
———
[14c34t] Yi Wu
Looking at it, one cannot see it;
it is named the invisible.
Listening to it, one cannot hear it;
it is named the inaudible.
Grasping at it, one cannot get it;
it is named the immaterial.
These three cannot be inquired into;
therefore, they are blended into one.
Above it, there is no light;
below it, there is no darkness.
Continually!
Infinitely!
Unnameable, it returns again to the no-thingness.
This is called the form of the formless, the image of
nothingness.
This is called the vague, the elusive.
Meeting it, one does not see its face;
Following it, one does not see its back.
If one holds to the Way of ancient times,
one can manage existence in the present.
That one can know the origin,
is called the record of the Way.
———
[14c35t] Han Hiong
Tan
That which cannot be seen is called Yi.
That which cannot be heard is Xi.
That which cannot be touched is Wei.
All these three qualities can hardly be analysed.
When amalgamated into one,
Its upper limit is not radiant,
And its lower limit is not dull.
It is as nebulous as it is indescribable.
Eventually it approaches to nothingness.
This is why it is called the formless form, or the
immaterial material.
This is why it is called the illusory.
Try to meet it head-on, and you cannot see its face.
Try to follow it from behind, and you cannot see its
back.
Following the way of ancient Dao,
You will be able to manage your affairs with great
aplomb.
To be able to understand ancient Dao
Is to truly appreciate the immutable principles of Dao.
———
[14c36t] Hua-Ching Ni
Look at it, but you cannot see it.
Because it is formless, you call it invisible.
Listen to it, but you cannot hear it.
Because it is soundless, you call it inaudible.
Grasp it, but it is beyond your reach.
Because it is subtle, you call it intangible.
These three are indescribable and imperceptible,
but in the mystical moment you see it, hear it and grasp
it,
the Unseen, Unheard and Unreachable presents itself as
the indefinable essence.
Confront it, and you do not see its face.
Follow it, and you do not see its back.
It does not appear bright when viewed at the zenith,
nor does it appear dark when viewed at the nadir.
There is nothing that can make this subtle essence of the
universe distinct.
When you try to make it clear to yourself, it evasively
reverts to Nothingness.
You may call it the Form of the Formless or the Image of
the Imageless.
Yet the elusive, subtle essence remains nameless.
If you hope to meet it,
it has no part you can call front.
If you hope to follow it,
it has no place you can call behind.
Yet it can be observed in the constant regularity of the
universe.
The constancy of the universe of antiquity is the
constancy of the present time.
If one knows the Primal Beginning, one may thus know the
truth of the universal subtle Way.
———
[14c37t] Chang
Chung-yuan
Gaze at it; there is nothing to see.
It is called the formless.
Heed it; there is nothing to hear.
It is called the soundless.
Grasp it; there is nothing to hold on to.
It is called the immaterial.
We cannot inquire into these three,
Hence, they interfuse into one.
Above, it is not light.
Below, it is not dark.
Invisible, it cannot be called by any name.
It returns again to nothingness.
Thus, we call it the form of the formless
The image of the imageless.
It is the evasive.
Approach it; you cannot see its face.
Go after it; you cannot see its back.
Adhere to the Tao of the remote past,
And apply it to the present.
This will enable you to understand the primordial
beginning.
This is the essential Tao.
———
[14c38t] Henry Wei
In Praise of the Mysteries
Tsan Hsuan
What is invisible when looked at is called yi;
What is inaudible when listened to is called hsi;
What is elusive when grabbed at is called wei.
These three are not amenable to investigation;
Therefore, they mingle as One.
On rising, the One does not become bright;
On falling, it does not become dark.
Unnameable it goes on and on,
And again reverts to Non-Being.
This is called shape of the shapeless,
And form of the formless.
This is called winking-waning, as in a dream.
On greeting it, one cannot see its front;
On following it, one cannot see its back.
Taking hold of the Tao of antiquity
To cope with the problems of the present
Could make one know the ancient origins.
This is called the unbroken strand of Tao.
———
[14c39t] Ha Poong Kim
You look at it but don't see it.
So you name it the Invisible.
You listen to it but don't hear it.
So you name it the Inaudible.
You grasp at it but don't touch it.
So you name it the Intangible.
These three
Are beyond scrutiny.
Therefore, blend them into one.
No brightness above it,
No darkness below it -
Boundless, it cannot be named.
Return to the objectless object.
It is called the shapeless shape -
The formless form.
It is called the vague and dim.
You meet it but don't see its head.
You follow it but don't see its back.
Hold on to the Tao of old,
And thereby ride the being of now.
Know the old beginning,
Which is called the thread of Tao.
———
[14c40t] Tao Huang
Look for it and it can not be seen, it is called
invisible;
Listen to it and it can not be heard, it is called
inaudible;
Reach for it and it can not be touched, it is called
intangible.
These three are beyond reckoning, so
When these three merge, they are One.
As for this One,
There is nothing above it remaining to be accounted for,
There is nothing below it that has been excluded.
Ever searching for it, it is beyond naming.
It returns to no-thing.
Its state is described as no state,
Its form is described as formless.
It is called the vision beyond focus.
Follow after it, and it proves endless.
Go before it, and no beginning can be found.
Employ the Tao of today in order to manage today's
affairs and to know the ancient past.
This is called the principle of Tao.
———
[14c41t] Tang
Zi-chang
Look at it, but it cannot be seen, it is called "the
shapeless".
Listen to it, but it cannot be heard, it is called
"the soundless".
Grasp it, but it cannot be held, it is called "the
bodyless".
These three characteristics are incomprehensible, yet
they uniquely constitute the oneness of Dao.
Look upward, it is not clear.
Look downward, it is not dim.
Continuously, continuously!
We are unable to trace it's original name because it
returns to the state of Unknown existence.
It is called "the formless form" and "the
imageless image".
That is why it is called "the indistinct and
elusive".
To embrace Dao from ancient times is to know the original
causes of the past in order to control what is going on in the present.
This is called "the Law of Dao".
———
[14c42t] Wing-tsit
Chan
We look at it and do not see it;
Its name is The Invisible.
We listen to it and do not hear it;
Its name is The Inaudible.
We touch it and do not find it;
Its name is The Subtle (formless).
These three cannot be further inquired into,
And hence merge into one.
Going up high, it is not bright, and coming down low, it
is not dark.
Infinite and boundless, it cannot be given any name;
It reverts to nothingness.
This is called shape without shape,
Form without objects.
It is The Vague and Elusive.
Meet it and you will not see its head.
Follow it and you will not see its back.
Hold on to the Tao of old in order to master the things
of the present.
From this one may know the primeval beginning (of the
universe).
This is called the bond of Tao.
———
[14c91t] И.
И. Семененко
На что
гляжу, но не
могу увидеть,
называю ровным;
что
слушаю, но не
могу
услышать,
называю
редким;
что
пробую
схватить, но
никак не
удается, называю
крошечным.
Эти три
расследовать
нельзя, и
потому создам
из них одно,
смешав.
Что у
него вверху,
то не
блестит, а
что внизу, то
не тускнеет;
оно
бесконечно и
ему нельзя
дать имени.
Все время
возвращается
к отсутствию
вещей.
Это вид
невидного,
образ
отсутствия
вещей.
Оно
расплывчато,
неясно.
При
встрече с ним
не видят его
спереди, а следуя
за ним, не
видят сзади.
Владеют
Дао
древности,
чтобы
править нынешним
наличием;
в
способности
знать
древнее
начало заключена
разгадка Дао.
———
[14c92t] А.
А. Маслов
Глядим на
него и не
видим.
Зовём это
заурядным.
Слушаем
его и не
слышим.
Зовём это
редким.
Пытаемся
коснуться
его и не
достигаем.
Зовём это
мельчайшим.
Эти три
ипостаси
невозможно
разделить,
ибо смешаны
они и являют
собой Единое.
Его
верхняя
часть не
источает
света.
Его
нижняя часть
не окутана
мраком.
Едва
различимое,
его нельзя
даже
поименовать.
Оно
возвращается
к тому, что не
имеет сущности.
Это
зовётся
формой, не имеющей
форм;
образом,
не имеющим
сущности.
Это
зовётся
расплывчато-туманным.
Встретившись
с ним, не
увидим его
начала.
Следуя за
ним, не
увидим его
тыльной
стороны.
Придерживайся
пути
древности,
дабы контролировать
дела
сегодняшние.
Способность
познать изначальную
древность и
зовётся
принципом Дао.
———
[14c93t] Е.
А. Торчинов
Смотрю на
него и не
вижу -
называю его
тончайшим.
Слушаю
его и не
слышу -
называю его
тишайшим.
Ловлю
его, но
схватить не
могу -
неуловимым его
нареку.
Триаду
эту словами
объяснить не
дано:
хаотична она
и едина.
Ее верх
не освещен,
ее низ не
затемнен.
Тянется-вьется,
но нельзя ее
назвать;
вновь
возвращается
к отсутствию
сущего она.
Поэтому
говорят:
безвидный
облик,
невещный
образ.
Поэтому
говорят:
туманное и
смутное.
Не вижу
начала, когда
ей навстречу
иду, не вижу
конца, когда
следом за ней
спешу.
Держусь
за древний
Путь-Дао и
так управляю сущим
ныне.
Могу
постичь
древнее
первоначало
и устоями
Дао-Пути его
называю.
———
[14c94t] А.
Е. Лукьянов
Смотрю на
него - не вижу,
именем
называю "невидимый".
Слушаю
его - не слышу,
именем
называю
"беззвучный".
Ловлю его
- не обретаю,
именем
называю
"сокрытый".
Эти три
нельзя
разграничить,
потому как смешаны
и образуют
одно-единое.
Его верх
не светлый,
его низ не
темный, непрерывно
вьется, [его]
невозможно
наименовать.
[Оно]
нашло
пристанище в
невещественном.
Это и
есть
изображение
без
изображения,
образ без
плоти.
Это и
есть
туманная
смесь.
Иду
навстречу
ему - не вижу
его лица
(головы).
Следую за
ним - не вижу
его спины
(хвоста).
Только
неуклонно
следуя древнему
Дао, чтобы
править ныне
существующим,
можно
познать
древнее
начало.
Это и
есть уток
(путеводная
нить) Дао.
———
[14c95t] Ян
Хин-шун
Смотрю на
него и не
вижу, а
поэтому
называю его
невидимым.
Слушаю
его и не
слышу,
поэтому
называю его неслышимым.
Пытаюсь
схватить его
и не
достигаю,
поэтому называю
его
мельчайшим.
Не надо
стремиться
узнать об
источнике этого,
потому что
это едино.
Его верх
не освещен,
его низ не
затемнен.
Оно
бесконечно и
не может быть
названо.
Оно снова
возвращается
к небытию.
И вот называют
его формой
без форм,
образом без существа.
Поэтому
называют его
неясным и
туманным.
Встречаюсь
с ним и не
вижу лица
его, следую за
ним и не вижу
спины его.
Придерживаясь
древнего дао,
чтобы овладеть
существующими
вещами, можно
познать древнее
начало.
Это
называется
принципом
дао.
———
[14c96t] Д.
П. Конисси
(Предмет,
на который)
мы смотрим,
но не видим, называется
бесцветным.
(Звук,
который) мы
слушаем, но
не слышим, -
беззвучным.
(Предмет,
который) мы
хватаем, но
не можем захватить,
- мельчайшим.
Эти три
(предмета)
неисследимы,
поэтому когда
они
смешаются
между собой,
то
соединяются
в одно.
Верх не
ясен, низ не
темен.
О,
бесконечное!
Его
нельзя
назвать
именем.
Оно
существует,
но
возвращается
к небытию.
Оно
называется
формою (или
видом)
бесформенною.
Оно также
называется
неопределенным.
Встречаясь
с ним, не
видать лица
его, следуя
же за ним, не
видать спины
его.
Посредством
древнего Тао
можно
управлять
жизнью
настоящего
времени.
Исследовать
происхождение
всего (или
начало
древности)
называется
нитью Тао.
———
[14c97t] В.
В. Малявин
Смотрю на
него и не
вижу: называю
его глубочайшим.
Вслушиваюсь
в него и не
слышу:
называю его тишайшим.
Касаюсь
его и не могу
ухватить:
называю его мельчайшим.
Эти три
невозможно
определить,
Посему я
смешиваю их и
рассматриваю
как одно.
[Это одно]
вверху не
светло, внизу
не темно,
Тянется
без конца и
без края,
нельзя дать
ему имя.
И вновь
возвращается
туда, где нет
вещей.
Оно
зовется
бесформенной
формой,
невещественным
образом,
Оно
зовется
туманным и
смутным.
Встречаешь
его - не
видишь его
главы,
Провожаешь
его - не
видишь его
спины.
Держаться
Пути древних,
Чтобы
повелевать
ныне сущим,
И знать
Первозданное
Начало -
Вот что
такое основа
и нить Пути.
———
[14c98t] Б.
Б.
Виногродский
Смотришь
на него, не
видя.
Имя
назови:
"Рассеянное".
Слушаешь
его, не слыша.
Имя
назови:
"Разреженное".
Ухватываешь
его, не
удерживая.
Имя
назови:
"Тончайшее".
Эту
троицу
нельзя
определить,
задавая вопросы.
Причинность:
Смешиваясь,
осуществляют
единое.
При
движении
вверх оно не
светлое.
При
движении вниз
оно не
темное.
Как
ускользающая
нить.
Нельзя
его
определить
именем.
Повторяется
возвращение
в состояние
отсутствия
вещей.
Это
определяется:
Трепетное
и мерцающее.
Движешься
ему
навстречу, не
видя его
главы.
Следуешь
за ним, не
видя его
спины.
Путь
древности
применяй для
контроля
наличия
данного
момента.
Будь
способен
знать начало
древности.
Это
определяют:
Путеводная
нить.
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PSEUDO-CHAPTER Fifteen
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———
[15c01t] Robert G.
Henricks
The one who was skilled at practicing the Way in
antiquity,
Was subtle and profound, mysterious and penetratingly
wise.
His depth cannot be known.
It is only because he cannot be known
That therefore were I forced to describe him I'd say:
Hesitant was he! Like someone crossing a river in winter.
Undecided was he! As though in fear of his neighbors on
all four sides.
Solemn and polite was he! Like a guest.
Scattered and dispersed was he! Like ice as it melts.
Genuine, unformed was he! Like uncarved wood.
Merged, undifferentiated was he! Like muddy water.
Broad and expansive was he! Like a valley.
If you take muddy water and still it, it gradually
becomes clear.
If you bring something to rest in order to move it, it
gradually comes alive.
{The one who} preserves this Way does not desire to be
full;
Therefore he can wear out with no need to be renewed.
———
[15c02t] John C. H.
Wu
THE ancient adepts of the Tao were subtle and flexible, profound
and comprehensive.
Their minds were too deep to be fathomed.
Because they are unfathomable,
One can only describe them vaguely by their appearance.
Hesitant like one wading a stream in winter;
Timid like one afraid of his neighbours on all sides;
Cautious and courteous like a guest;
Yielding like ice on the point of melting;
Simple like an uncarved block;
Hollow like a cave;
Confused like a muddy pool;
And yet who else could quietly and gradually evolve from
the muddy to the clear?
Who else could slowly but steadily move from the inert to
the living?
He who keeps the Tao does not want to be full.
But precisely because he is never full,
He can always remain like a hidden sprout,
And does not rush to early ripening.
———
[15c03t] D. C. Lau
Of old he who was well versed in the way
Was minutely subtle, mysteriously comprehending,
And too profound to be known.
It is because he could not be known
That he can only be given a makeshift description:
Tentative, as if fording a river in winter,
Hesitant, as if in fear of his neighbours;
Formal like a guest;
Falling apart like thawing ice;
Thick like the uncarved block;
Vacant like a valley;
Murky like muddy water.
Who can be muddy and yet, settling, slowly become limpid?
Who can be at rest and yet, stirring, slowly come to
life?
He who holds fast to this way
Desires not to be full.
It is because he is not full
That he can be worn and yet newly made.
———
[15c04t] R. L. Wing
Those skillful in the ancient Tao Are subtly ingenious
and profoundly intuitive.
They are so deep they cannot be recognized.
Since, indeed, they cannot be recognized, Their force can
be contained.
So careful! As if wading a stream in winter.
So hesitant! As if respecting all sides in the community.
So reserved! As if acting as a guest.
So yielding! As if ice about to melt.
So candid! As if acting with simplicity.
So open! As if acting as a valley.
So integrated! As if acting as muddy water.
Who can harmonize with muddy water, And gradually arrive
at clarity?
Who can move with stability, And gradually bring
endurance to life?
Those who maintain the Tao
Do not desire to become full.
Indeed, since they are not full,
They can be used up and also renewed.
———
[15c05t] Ren Jiyu
The shi (Knower of Tao) in the old times is subtle, profound
and generous, too deep to be understood by the common people.
As he is thus beyond people's knowledge,
I can only describe him arbitrarily.
(He is) cautious beforehand, like wading into a river in
winter.
(He is) considering repeatedly, like one vigilant when
threatened by neighbouring states' attack.
(He is) grave and reverent, like a visiting guest.
(He is) supple and pliant, like ice which is about to
melt.
(He is) genuine and plain, like an uncarved block.
(He is) open and broad, like a quiet valley.
(He is) all-embracing, like a great muddy river.
Who can make the muddy water clear?
As it quiets down it will become clear.
Who can make stillness last?
It will gradually lose the peace as change arises.
He who preserves this Tao does not wish for overflowing.
It is precisely because there is no overflowing that he
is able to succeed continually,
Though he looks conservative.
———
[15c06t] Gia-fu Feng
The ancient masters were subtle, mysterious, profound,
responsive.
The depth of their knowledge is unfathomable.
Because it is unfathomable,
All we can do is describe their appearance.
Watchful, like men crossing a winter stream.
Alert, like men aware of danger.
Courteous, like visiting guests.
Yielding, like ice about to melt.
Simple, like uncarved blocks of wood.
Hollow, like caves.
Opaque, like muddy pools.
Who can wait quietly while the mud settles?
Who can remain still until the moment of action?
Observers of the Tao do not seek fulfillment.
Not seeking fulfillment, they are not swayed by desire
for change.
———
[15c07t] Lok Sang Ho
The masters of the Dao in ancient times
had mystical, versatile, and unfathomable understanding.
As it is unfathomable,
Only a proximate description is possible.
They are prepared at all times,
as if taking on a river journey in winter.
They are alert and watchful,
as if they were wary of the surroundings.
They are respectful,
as if they were the guests of someone.
They are accommodating,
as if they were ice about to melt.
They are unpretentious,
as if they were the embodiment of simplicity.
They are open-minded,
as if they were a hollow valley.
They are murky,
as if they were a muddy stream,
They are unsettled,
as if they were an open sea;
They never stopped,
as if they were the winds of the earth.
Is there anyone who can be like
a murky stream cleaning up when given a rest?
Is there anyone who can be like
calm air gathering motion and becoming alive again?
The man who shuns full gratification of their desires,
is the man who has this ability.
He can rejuvenate.
———
[15c08t] Xiaolin Yang
People in the past who practiced the DAO understood the
real essence of the world so deeply that the ordinary people could not
appreciate them.
Because these people cannot be appreciated and understood,
I will try to give you a rough sketch of them.
They acted very cautiously, like walking on thin ice.
They behaved very carefully, like being watched by
everybody.
They looked very dignified, like going to a banquet.
They were very warm and kind, like being able to melt
ice.
They were very plain, like a block of uncarved wood.
They had a very big heart, like a deep valley.
They were very tolerant, like a flooding river that
contains everything.
Who can get clear water from mud by letting the mud
settle slowly?
Who can create new things gradually from stillness by
taking the initiative?
These people who kept the DAO were never conceited.
Only because they were not conceited,
Were they able to create the future while preserving the
past.
———
[15c09t] Walter Gorn
Old, EXHIBITING VIRTUE
The ancient wise men were skilful in their mysterious
acquaintance with profundities.
They were fathomless in their depths; so profound, that I
cannot bring them forth to my mind.
They were cautious, like one who crosses a swollen river.
They were reserved, like one who doubts his fellows.
They were watchful, like one who travels abroad.
They were retiring, like snow beneath the sun.
They were simple, like newly felled timber.
They were lowly, like the valley.
They were obscure, like muddy water.
May not a man take muddy water and make it clear by
keeping still?
May not a man take a dead thing and make it alive by
continuous motion?
Those who follow this Tao have no need of replenishing,
and being devoid of all properties, they grow old without need of being filled.
———
[15c10t] James Legge
The skilful masters (of the Tao) in old times, with a
subtle and exquisite penetration, comprehended its mysteries, and were deep (also)
so as to elude men's knowledge.
As they were thus beyond men's knowledge, I will make an
effort to describe of what sort they appeared to be.
Shrinking looked they like those who wade through a
stream in winter;
irresolute like those who are afraid of all around them;
grave like a guest (in awe of his host);
evanescent like ice that is melting away;
unpretentious like wood that has not been fashioned into
anything;
vacant like a valley,
and dull like muddy water.
Who can (make) the muddy water (clear)?
Let it be still, and it will gradually become clear.
Who can secure the condition of rest?
Let movement go on, and the condition of rest will
gradually arise.
They who preserve this method of the Tao do not wish to
be full (of themselves).
It is through their not being full of themselves that
they can afford to seem worn and not appear new and complete.
———
[15c11t] David Hinton
Ancient masters of Way
all subtle mystery and dark-enigma vision:
they were deep beyond knowing,
so deep beyond knowing
we can only describe their appearance:
perfectly cautious, as if crossing winter streams,
and perfectly watchful, as if neighbors threatened;
perfectly reserved, as if guests,
perfectly expansive, as if ice melting away,
and perfectly simple, as if uncarved wood;
perfectly empty, as if open valleys,
and perfectly shadowy, as if murky water.
Who's murky enough to settle slowly into pure clarity,
and who still enough to awaken slowly into life?
If you nurture this Way, you never crave fullness.
Never crave fullness
and you'll wear away into completion.
———
[15c12t] Chichung
Huang
In antiquity, he who excelled in implementing the Tao
Was minutely discerning and subtly perceptive,
Profound beyond recognition.
As he was beyond recognition,
I reluctantly depict him thus:
"Undecided, as if in winter, wading through water;
Hesitant, as if fearing the four neighbors;
Awe-inspiring, like a guest;
Melting, like ice thawing;
Simple, like the unhewn log;
Turbid, like muddy water;
Expansive, like a valley.
In muddy water, he stilled it
And gradually made it limpid;
In comfort, he stirred it
And gradually made it vital."
Those who treasure this Tao
Do not wish to be full,
Hence, they can remain ragged and imperfect.
———
[15c13t] Ellen M.
Chen
Those in the past who were good at practicing Tao,
Were subtle, mysterious, dark, penetrating (wei miao yüan
t'ung),
Deep and unrecognizable.
Because they were unrecognizable,
I am forced to describe their appearance (yung).
Careful, like crossing a river in winter,
Hesitating, like fearing neighbors on four sides,
Reverent, like being guests,
Dissolving, like ice beginning to melt,
Thick, like uncarved wood,
Open, like a valley,
Chaotic (hun), like murky (cho) water.
What can stop the murkiness?
Quieting (ching) down, gradually it clarifies (ch'ing).
What can keep still for long?
Moving, gradually it stirs into life.
Those who keep this Tao,
Do not want to be filled to the full (ying).
Because they are not full,
They can renew (hsin) themselves before being worn out
(pi).
———
[15c14t] Lee Sun Chen
Org
In old days, excellent scholar-doers were comprehensive
and detail-oriented, [for this reason] they could penetrate deeply into
mysteries;
Their scholarships and attainments were so profound, vast,
and subtle that ordinary people had difficulties to evaluate them;
Because of this, ordinary people had trouble to make out
[the deep implication of] their performances;
They thus compulsively depicted them [in their own
accustomed ways, which will be exemplified in the succeeding paragraphs].
[In different occasions proficient ancient scholar-doers
- men of thought and action - were summarily described as individuals behaved
in the following manner:]
He was always cautiously prepared as though he was
crossing a stream in the Winter time when it was blanketed by a layer of thin
ice;
He was as worrisome and unassuming of his surroundings as
monkeys were [in readiness for unseen future];
He was as restrained and receptive as [an objective
reticent] visitor;
He was in such readiness to accept changes, that his
disposition was like the [fluxing] water which was about to escape from the
[rigid] ice;
He was as simple and undecorated (unpretentious) as a
piece of unprocessed wood;
He was as widely open-minded [to new knowledge] as a
valley;
His demeanor was amiable that he would spontaneously
mingle [with people of the world as readily as] dirt would blend and vanish in
water.
Why did the turbid water, after being left to stand still
for a long time, would clear up gradually?
[Because the natural tendency of water is to hold still].
Why did the still [clear] water, after long, would
progressively turn murky?
[Some untraceable activity must have taken place].
A person, who intends to continue on the course of Tao,
shall refrain from being contented with whatever vast [knowledge] he has
already achieved;
Thence, being aware of the fact that his knowledge will
never be adequately satisfactory [for advanced comprehensive elucidation of
Tao], he would [constantly] discard negative elements and eke out new and
better accomplishments.
———
[15c15t] Tien Cong
Tran
In ancient times the wise men of the Way were subtle,
divine, comprehensive and too profound to be known.
Because they are unfathomable, we try to describe their
picture as following:
Hesitant like one crossing a stream in winter.
Timid like one afraid of his neighbors on all sides.
Serious like a guest.
Thawing like ice on the point of melting.
Simple like an uncarved block.
Hollow like a cave.
Muddled like muddy water.
Who knows he is muddled and settles down, then quietly
and gradually becomes clear?
Who knows to move from inertia and gradually become
living?
He who keeps the Way does not want to be full.
Precisely because he is never full, he can always remain
hidden, and does not become new.
———
[15c16t] Thomas Z.
Zhang
In history, those who mastered Tao are extremely
knowledgeable with profound expertise.
Hence they are hard to describe.
Because of this, I can only roughly portray them as follows:
Being prudent as if walking across the thin ice of the
river,
Being alert as if being surrounded with the danger,
Being dignified like a guest,
Being relaxed as if thawing,
Being sincere and natural like uncarved wood,
Being open-hearted like valley,
Being approachable like the earth,
Being broad like ocean,
Being active like wind blowing.
Can the murkiness be clarified slowly?
Can a halt start to move gradually?
Those who know Tao would never be complacent.
It is because of this they can be refreshing, creative,
and innovative.
———
[15c17t] Arthur Waley
Of old those that were the best officers of Court
Had inner natures subtle, abstruse, mysterious,
penetrating,
Too deep to be understood.
And because such men could not be understood
I can but tell of them as they appeared to the world:
Circumspect they seemed, like one who in winter crosses a
stream,
Watchful, as one who must meet danger on every side.
Ceremonious, as one who pays a visit;
Yet yielding, as ice when it begins to melt.
Blank, as a piece of uncarved wood;
Yet receptive as a hollow in the hills.
Murky, as a troubled stream -
Which of you can assume such murkiness, to become in the
end still and clear?
Which of you can make yourself inert, to become in the
end full of life and stir?
Those who possess this Tao do not try to fill themselves
to the brim,
And because they do not try to fill themselves to the
brim
They are like a garment that endures all wear and need
never be renewed (?).
———
[15c18t] Richard John
Lynn
In antiquity, he who was good at being a leader was
perfectly in step with mystery in all its subtlety and profundity; so recondite
was he that it was impossible to understand him.
Now, because he defies understanding, all I can do is
force a description of what he was like: he seemed hesitant, as one might be
when fording a river in winter.
He seemed tentative, as one who fears his neighbors on
all four sides.
He seemed solemn, oh, as if he were the guest.
He seemed yielding, oh, just like ice when about to break
up.
He seemed solid and sturdy, oh, just like an uncarved
block of wood.
He seemed empty and receptive, oh, just like a valley.
He seemed amorphous, oh, just like murky water.
Who can take his turbidity and, by stilling it, gradually
become clear?
Who can take his quietude and, by stirring it long,
gradually come alive?
One who keeps this Dao does not wish to be filled.
For it is only by not getting filled that one can avoid
having the cover remade.
———
[15c19t] Lin Yutang
THE WISE ONES OF OLD
The wise ones of old had subtle wisdom and depth of
understanding,
So profound that they could not be understood.
And because they could not be understood,
Perforce must they be so described:
Cautious, like crossing a wintry stream,
Irresolute, like one fearing danger all around,
Grave, like one acting as guest,
Self-effacing, like ice beginning to melt,
Genuine, like a piece of undressed wood,
Open-minded, like a valley,
And mixing freely, like murky water.
Who can find repose in a muddy world?
By lying still, it becomes clear.
Who can maintain his calm for long?
By activity, it comes back to life.
He who embraces this Tao
Guards against being over-full.
Because he guards against being over-full,
He is beyond wearing out and renewal.
———
[15c20t] Victor H.
Mair
Those of old who were adept in the Way were subtly
profound and mysteriously perceptive,
So deep they could not be recognized.
Now,
Because they could not be recognized,
One can describe their appearance only with effort:
hesitant, as though crossing a stream in winter;
cautious, as though fearful of their neighbors all
around;
solemn, as though guests in someone else's house;
shrinking, as ice when it melts;
plain, as an unhewn log;
muddled, as turbid waters;
expansive, as a broad valley.
If turbid waters are stilled,
they will gradually become clear;
If something inert is set in motion,
it will gradually come to life.
Those who preserved this Way did not wish to be full.
Now,
Simply because they did not wish to be full, they could
be threadbare and incomplete.
———
[15c21t] Tolbert
McCarroll
The ancient followers of the Tao were subtle, mysterious,
and penetrating.
They were too deep to be fathomed.
All we can do is describe their appearance.
Hesitant, as if crossing a winter stream.
Watchful, as if aware of neighbors on all sides.
Respectful, like a visiting guest.
Yielding, like ice beginning to melt.
Simple, like an uncarved block.
Open, like a valley.
Obscure, like muddy water.
Who else can be still and let the muddy water slowly become
clear?
Who else can remain at rest and slowly come to life?
Those who hold fast to the Tao do not try to fill
themselves to the brim.
Because they do not try to be full they can be worn out
and yet ever new.
———
[15c22t] David H. Li
One who understood Direction in olden days knew the
tiniest, appreciated the profoundest, and was deep beyond [our] comprehension.
Since such a person is beyond [our] comprehension, he/she
can only be described superficially:
as deliberate as approaching a deep channel in the
winter,
as alert as keeping watch over bordering states,
as diplomatic as an envoy in presenting,
as graceful as ice in slow melting,
as simple as a block of uncarved wood,
as calm as a valley's mood,
as accommodating as muddy water,
as expansive as the sea,
as unending as the wind.
Who can calm the muddy to let it distill?
Who can motivate the serene to let it instill?
One who understands Direction never fills to the brim.
Not filled to the brim,
one is at ready to remove the old and substitute it with
new.
———
[15c23t] Yasuhiko
Genku Kimura
The embodiment of the Tao Eternal,
The ancient masters are wondrously subtle and profoundly
penetrating.
The depth of their being is unfathomable and beyond
comprehension.
As their depth is unfathomable and beyond comprehension,
Only their appearance can be incompletely described:
The master is as alert as a person fording a winter
stream,
As careful as a person watchful of his surroundings,
As respectful as a thoughtful guest,
As flowing as melting ice,
As plain as an unhewn log,
As empty as an open valley,
As inclusive as turbid waters.
Who could keep still until turbid waters become clear of
their own accord?
Who could stay calm until still waters become alive of
their own accord?
Those who embody the Tao do not desire to extend
themselves to the fullest.
For, the Tao is balance,
and there is no fullest, no extreme.
Therefore, through balance, they refill their essence and
renew their life force forevermore.
———
[15c24t] Chou-Wing
Chohan
Long ago, the man of Tao was learned, incisive,
And so profound that it was difficult to comprehend him.
Since it is impossible to understand him, I will try to
sketch his image:
He is cautious, like a person crossing a stream during
the winter.
He is hesitant, like a person who fears his neighbors.
He is modest, like a person who is another's guest.
He is unassuming, like ice that slowly melts.
He is simple, like a log that has not been carved.
He is hollow, like a valley surrounded by mountains.
He is dim, like stagnant and murky water.
And who is the person who can clear the darkness until it
begins to glow?
And who is the person who can purify the murky water
until it becomes clear?
And who is the person who can nudge the stagnant along
until it begins to move?
The one who follows the principles does not seek
fullness.
Since he is not full, when he falls, he can renew
himself.
———
[15c25t] Man-Ho Kwok
In ancient times, the leaders were as subtle as
sorcerers.
No one knew what they were about to do.
How can we describe them to you?
They were like soldiers about to cross a cold river,
hesitant, watchful and uncertain.
They were cautious like people who know there is danger.
They were over-polite, like practised guests.
They gave way like ice, melting.
They were simple like uncarved wood.
They were empty like deserted valleys.
They were muddy like unreflecting water.
The mud will settle, and it is hard to wait for it.
But if you can, then you can act.
If you follow the Tao without pretension
you will never burn yourself out.
———
[15c26t] Gu Zhengkun
Those ancients who were well versed in the Tao
Were so subtle, mysterious and profound
As to escape understanding.
As they were beyond comprehension,
The description of them is surely perfunctory;
careful as if fording a river barefoot in winter;
vigilant and hesitant as if in fear of the attacks from
neighbours;
formal as if they were guests;
polishedly flowing like melting ice;
simple and natural like the uncarved block;
vacant and deep like a valley;
turbid like muddy water;
quiet and calm like the great sea;
drifting as if they would never stop.
Who can end the muddiness
And make the muddy settle and gradually become clear?
Who can be at rest and yet, stirring, slowly come to
life?
He who is in possession of this Tao
Will not seek completeness.
Just because he will not seek completeness,
He can be both old and new.
———
[15c27t] Chao-Hsiu
Chen
Since ancient times, he who is versed in the Tao has been
regarded as subtle, mysterious and obscurely discerning, too profound to be
understood.
And because he is elusive, one is barely able to describe
him.
Prudent as if fording a stream in winter.
Wary as if in fear of those around him.
Formal as if holding a memorial ceremony.
He lets his heart yield like melting ice.
He keeps his character rough like uncarved wood.
He makes his mind empty like a spacious valley.
He is opaque like muddy water.
There is one who remains still while the mud settles and
the water clears itself.
There is one who remains quiet and finds that the moment
of action arises of its own accord.
There is one who follows the Tao and does not seek
plenitude simply because he is not fulfilled.
In that way he can be named and reach the Tao.
———
[15c28t] Liu Qixuan
The ancient wise ones seemed unattainably profound.
Since they were such, I can describe them only this way:
Hesitant as if they were crossing a winter river;
Inhibited as if they were afraid of their neighbors;
Undisciplined like melting ice on flowing water;
Simple-minded like a piece of rough plank;
Void like a vast-spreading empty valley;
And unenlightened like a muddled pool.
If anyone keeps the muddled state still,
It will gradually clear up.
If anyone keeps it still for long,
There will gradually be new production.
One who keeps this Way will not try to become filled.
Keeping unfilled, one is always ready for new successes.
———
[15c29t] Shi Fu Hwang
Tao-practician's Manner
Lao Tze says,
The Tao-practitioners of old times had subtle wisdom and
depth of understanding, and could comprehend the will of Heaven.
They were so profound that they could not be understood:
I will make an effort to describe what sort of men they
appeared to be.
Cautiously observed, they were like those in enemy
territory;
dignified like a guest;
self-effacing like ice that is melting away;
unpretentious like a piece of undressed wood;
open-minded like a valley;
and mixing freely like turbulent water.
Who can make the turbulent water still and let it
gradually become clear?
Who can settle down the perpetual movement and let the
condition of rehabilitation gradually arise?
They are those who preserve this Tao guard against
overdoing.
It is through guarding against overdoing that their
previous possessions are not lost, and they will again procure newness.
———
[15c30t] Ch’u Ta-Kao
In old times the perfect man of Tao was subtle,
penetrating and so profound that he can hardly be understood.
Because he cannot be understood, I shall endeavour to
picture him:
He is cautious, like one who crosses a stream in winter;
He is hesitating, like one who fears his neighbours;
He is modest, like one who is a guest;
He is yielding, like ice that is going to melt;
He is simple, like wood that is not yet wrought;
He is vacant, like valleys that are hollow;
He is dim, like water that is turbid.
Who is able to purify the dark till it becomes slowly
light?
Who is able to calm the turbid till it slowly clears?
Who is able to quicken the stagnant till it slowly makes
progress?
He who follows these principles does not desire fullness.
Because he is not full, therefore when he becomes decayed
he can renew.
———
[15c31t] Paul J. Lin
The Ancients who made themselves the best
Were subtle and penetrating
And deep beyond knowing.
Because they were beyond knowing,
we can only try to describe them:
Cautious, as if crossing the river in winter.
Circumspect, as if afraid of the neighbors on four sides.
Dignified, as if a guest.
Expansive, as melting ice.
Unspoiled, as unhewn wood.
Broad, as a valley.
Opaque, as turbid puddles.
Who can calm the turbid and clear it gradually?
Who can stir the inert and bring it gradually to life?
One who keeps this Tao does not wish to be filled.
And because he is not filled,
he can be sheltered and beyond renewal.
———
[15c32t] Michael
LaFargue
The Excellent shih of ancient times:
penetrated into the most obscure, the marvelous, the
mysterious.
They had a depth beyond understanding.
They were simply beyond understanding,
the appearance of their forceful presence:
Cautious, like one crossing a stream in winter;
timid, like one who fears the surrounding neighbors;
reserved, like guests;
yielding, like ice about to melt;
unspecified, like the Uncarved Block;
all vacant space, like the Valley;
everything mixed together, like muddy water.
Who is able, as muddy water,
by Stilling to slowly become clear?
Who is able, at rest,
by long drawn-out movement to slowly come to life?
Whoever holds onto this Tao
does not yearn for solidity.
He simply lacks solidity, and so what he is capable of:
Remaining concealed, accomplishing nothing new.
———
[15c33t] Cheng Lin
The ancients who knew how to live according to Truth
possessed a subtle and penetrating intelligence.
The profundity of their character was immeasurable.
As it was immeasurable, we can only give a superficial
description of them as follows:
They moved about cautiously as though they were fording a
large stream of water.
They were retiring and hesitant as though they were shy
of the men around them.
Their demeanour was reverent as though they were meeting
honoured guests.
They quickly adapted themselves to any circumstance as
though they were ice melting before fire.
Their manners were simple and artless as though they were
unhewn wood.
Their minds were expansive and receptive as though they
were hollow valley.
Their views were impartial and tolerant as though they
were turbid puddles.
What is it that can end the turbidity of puddles?
When there is no disturbance, the impurities gradually
settle, and the water becomes clear.
What is it that can perpetuate the continuity of things?
When there is constant change, life gradually undergoes
growth.
Those who hold fast to Truth do not desire satiation.
Because there is no satiety, life is continually renewing
itself.
———
[15c34t] Yi Wu
In ancient times, the men who cultivated the Way shared
its essence, subtlety, mystery, and penetration.
They were deep and beyond knowing.
Because they were beyond knowing, we try only to describe
them:
Cautious, as if crossing a river in winter;
Hesitant, as if fearing the neighbors on all sides;
Serious, as if a guest;
Expansive, as if melting ice;
Sincere, as if an uncarved block;
Vast, as if a valley;
Chaotic, as if turbid [water].
Who can stop turbidity, clarifies it gradually through
tranquility.
Who can create lasting peace, produces it gradually
through movement.
The men who protect this Way do not want to be too full;
only by not being too full can they remain under cover,
without new achievements.
———
[15c35t] Han Hiong
Tan
In antiquity, a person who followed the way of Dao,
Was as enigmatic as he was insightful.
He was also inscrutable.
Because of his inscrutability, I am compelled to describe
his demeanour:
He acts cautiously, as if he were wading through a frigid
stream in winter.
He conducts his affairs prudently, as if he were fearful
of the gossiping of his nosy neighbours.
His behaviour is as majestic and proper as an honoured
guest.
His demeanour is as spontaneous as the melting ice.
His character is as unsophisticated as a block of raw
timber.
He is as open-minded as a valley.
He is as muddle-headed as a turbid stream.
Who can allow the turbid water to precipitate and
gradually become clear?
Who can agitate the stillness and slowly bring vivacity
back again?
He who follows the way of Dao does not become
swollen-headed.
Consequently, he will endure.
———
[15c36t] Hua-Ching Ni
The ancient ones who knew how to live with the subtle
essence of the universe were gentle and flexible, profound and
indistinguishable.
They were too deep to be known, thus we can only describe
their appearance.
They did not rush into anything,
as if fording an icy stream in early winter.
They were retiring and hesitant, not assertive,
as if they were shy of people.
They were reverent in demeanor to everyone,
as if meeting honored guests.
They did not insist on imposing their views on others or
interfering in worldly affairs,
as if they were passing travelers.
They adapted themselves to a circumstance like melting
ice.
Simple and genuine, they were like virgin timber.
Empty and receptive, they were like a huge cave.
Comprehensive and unprejudiced,
they were equally kind to all things;
like the water of a stream flowing down a mountain, they
benefitted all things.
Who else could move constantly from the gross and heavy
to the light and pure?
Who else could evolve steadily from the inert and
stagnant to everlasting life?
Those who hold fast to the subtle essence of the universe
do not desire to extend themselves in climax.
Because there is no climax to one's extension and
expansion, life is continually renewing itself.
———
[15c37t] Chang
Chung-yuan
In ancient times the best man of Tao was refined and
deeply enlightened.
His depth can hardly be measured.
Because his depth can hardly be measured,
I will try to draw a picture of him.
Prudent, as if he were wading in a cold stream in the
winter;
Calm, as if he did not want to disturb his neighbors;
Respectful, as if he were a guest;
Fluid, as if he were ice melting;
Solid, as if he were an uncarved block;
Vacant, as if he were a valley;
Lacking clear discriminations, as if he were impure;
Who is able to gradually reach purity from impurity
through quiescence?
Who is able to gradually grow lively from motion through
motionlessness?
One who abides in Tao never desires to reach an extreme.
Because he never desires to reach an extreme,
He can remain in the old, yet become the new.
———
[15c38t] Henry Wei
Virtue Revealed
Hsien Teh
The good scholars of ancient times
Were keen, astute, mysterious, and intuitive.
They were so profound as to be incomprehensible.
Since they show themselves incomprehensible,
They must be depicted in some arbitrary way:
They were cautious as if fording a stream in winter,
Hesitant as if afraid of the neighbors around,
Dignified as if in the role of a guest;
They were easy-going, like ice about to melt,
Unpretentious, like wood in its virgin state,
Open-minded, like a valley,
And murky, like turbid water.
Who, being like turbid water, can remain calm,
So that quiescence will gradually lead to clarity?
Who can stay relaxed for a long while,
So that an impulse will gradually lead to Life?
He who conserves this Tao does not go to the limit.
For the reason that he does not go to the limit,
He can wear well and does not need renewal.
———
[15c39t] Ha Poong Kim
Of old a man who practiced Tao best
Had insight into the subtlest and penetrated into the
darkest.
His depth was not to be plumbed.
Truly, because his depth was not to be plumbed,
He could be portrayed only arbitrarily:
Hesitant as if crossing a river in winter;
Cautious as if fearing all four sides;
Inviolable like a guest;
Loose like ice about to thaw;
Simple like the uncarved block;
Empty like a valley;
Murky like muddy water.
Who can be muddy and yet, keeping still, slowly turn
clear?
Who can be calm and yet, keeping active, slowly come to
life?
He who embraces this Tao
Never wishes to be full.
Truly, because he is never full,
He decays yet renews himself.
———
[15c40t] Tao Huang
The ancient sages of Tao are subtle and mysteriously
penetrating.
Their depth is beyond the power of will.
Because it is beyond the power of will,
The most we can do is describe it:
Thus, full of care, as one crossing the wintry stream,
Attentive, as one cautious of the total environment,
Reserved, as one who is a guest,
Spread open, as when confronting a marsh,
Simple, like uncarved wood,
Opaque, like mud,
Magnificent, like a valley.
From within the murky comes the stillness.
The feminine enlivens with her milk.
Keeping such a Tao, excess is undesirable.
Desiring no excess, work is completed without exhaustion.
———
[15c41t] Tang
Zi-chang
The ancient scholar knew how to be perfect:
keep himself subtle, wonderful, profound and flexible.
He kept his mind so deep that it could not be fathomed!
Because it could not be fathomed, it could only be
described superficially:
Hesitatingly, like one who is crossing a stream in
winter;
Timidly, like one who is new to his surrounding
neighbors;
Reservedly, like a new guest;
Yieldingly, like ice which is melting;
Honest, like Pure Matter;
Obscure, like muddy water;
and Capacious, like a deep valley.
Who can calmly make the muddy (chaotic) clear (orderly)?
Who can calmly change the static (matter) into dynamic
(force)?
To return to Dao is to let the capacity of mind not be
over-filled.
Only the mind which is not over-filled can renew the old
and perfect the new.
———
[15c42t] Wing-tsit
Chan
Of old those who were the best rulers were subtly
mysterious and profoundly penetrating;
Too deep to comprehend.
And because they cannot be comprehended,
I can only describe them arbitrarily:
Cautious, like crossing a frozen stream in the winter,
Being at a loss, like one fearing danger on all sides,
Reserved, like one visiting,
Supple and pliant, like ice about to melt,
Genuine, like a piece of uncarved wood,
Open and broad, like a valley,
Merged and undifferentiated, like muddy water.
Who can make muddy water gradually clear through
tranquility?
Who can make the still gradually come to life through
activity?
He who embraces this Tao does not want to fill himself to
overflowing.
It is precisely because there is no overflowing that he
is beyond wearing out and renewal.
———
[15c91t] И.
И. Семененко
Искусные
мужи
древнего
времени были
тонки,
чудесны,
сокровенны,
проницательны.
Их
глубины не
различить.
А раз не
различить, то
опишу их
через силу внешне.
Они
выглядят
такими
нерешительными,
словно зимою
переходят
реку.
И такими
неуверенными,
словно
боятся окружающих
соседей.
Своей
учтивостью
напоминают
гостя.
Расхлябанны,
как лед перед
началом
таяния.
Они
просты, как
дерева
обрубок, и
просторны,
как долина.
У них все
смешано,
словно в
грязи.
Кто
может,
успокаиваясь,
постепенно
добиваться
чистоты в
грязи?
Кто может
при
посредстве
вечного
движения
постепенно
воскрешать в
покое?
Кто
сберегает
это Дао, не
стремится к
полноте;
ведь
потому лишь,
что не полон,
он в
состоянии, не
прибегая к
новому, достигнуть
совершенства
в ветхом.
———
[15c92t] А.
А. Маслов
С
древности
искушённый
муж видел
мельчайше-утончённое,
проникал в
сокровенное
и был
непостижим в
своей
глубине.
Из-за
того, что он
непостижим,
можно лишь описать
его.
Он робок,
будто
переходит
реку зимой.
Он
осмотрителен,
словно
опасается
своих соседей.
Он
серьёзен, как
гость.
Он
неоформленно-распылён,
будто тающий
лёд.
Он груб,
подобно
необработанному
дереву;
пустотен,
подобно
долине;
неясен,
словно
мутная вода.
Кто
способен
посредством
покоя мутное
постепенно
сделать
прозрачным?
Кто
способен
посредством
долгого
движения
постепенно
породить к
жизни
безмятежное?
Сберегающий
Дао и не
стремящийся
к избытку.
Лишь
потому, что
он не
стремится к
избытку, он
способен
сокрыться, не
воплощаясь
вновь.
———
[15c93t] Е.
А. Торчинов
Те
древние мужи,
что Дао-Путь
постигли,
были
таинственны
и утонченны,
пронизанные
Сокровенным.
И столь
они были
глубоки, что
распознать
их нельзя.
Поскольку
нельзя
распознать, с
усилием попробую
лишь указать
на свойства
их обличья:
О, они
были столь же
внимательны,
как если бы
зимой
переходили
реку вброд!
О, они
были столь же
осторожны,
как если бы опасались
соседей со
всех четырех
сторон!
О, они
были столь же
серьезны, как
если бы чинно
встречали
гостей!
О, они
были столь же
мягки, как
лед, что
готов распасться!
О, они
были столь же
ровны, как
простота необработанного
чурбана!
О, они
были столь же
всеобъемлющи,
как широкая
долина!
О, они
были столь же
мутны, как
взбаламученная
вода!
Кто может
мутную воду
сделать
чистой, когда
она отстоится?
Кто может
оживить
покоящееся,
приведя его в
движение?
Блюдущий
это Дао-Путь
не стремится
к полноте и
избытку.
Поскольку
он не
стремится к
полноте и
избытку, он
всегда
остается
бедным и не
нуждающимся
в обновлении
и завершении.
———
[15c94t] А.
Е. Лукьянов
В
древности те,
кто, воплощая
доброту
(шань), стали
учеными
мужами (ши),
проникли в
сокровенно-тайное
первоначало.
[Они]
сокрылись в
такой
глубине, что
[их] невозможно
постичь.
А так как
невозможно
постичь, насколько
способен, даю
их описание в
образах:
Предусмотрительно-чутки
[они], будто
зимой переходят
реку [по
тонкому
льду].
Осторожно-расчетливы,
будто
страшатся соседей
со всех
четырех
сторон.
Благоговейно-почтенны
они, подобно
всеобъемлющему.
Светло-блестящи,
словно
подтаявший
лед.
Сердечно-естественны,
как духовная
простота (пу).
Открыто-широки,
подобно
долине.
Как
первозданный
хаос, они
подобны
мутному.
Любой из
них может,
будучи
мутным,
успокоить
себя и
постепенно
очиститься.
Любой из
них может,
будучи спокойным,
привести
себя в вечное
движение и постепенно
родиться.
Однако
тот, кто
хранит это
Дао, не
страждет наполнения.
А так как
не
наполняется,
то может
сокрыться и
заново не
рождаться.
———
[15c95t] Ян
Хин-шун
В
древности те,
кто были
способны к
учености,
знали
мельчайшие и
тончайшие
[вещи].
Но другим
их глубина
неведома.
Поскольку
она неведома,
[я]
произвольно
даю [им]
описание:
они были
робкими, как
будто
переходили
зимой поток;
они были
нерешительными,
как будто
боялись
своих
соседей;
они были
важными, как
гости;
они были
осторожными,
как будто
переходили
по тающему
льду;
они были
простыми
подобно
неотделанному
дереву;
они были
необъятными
подобно
долине;
они были
непроницаемыми
подобно
мутной воде.
Это были
те, которые,
соблюдая
спокойствие, умели
грязное
сделать
чистым.
Это были
те, которые
своим
умением
сделать долговечное
движение
спокойным
содействовали
жизни.
Они
соблюдали
дао и не
желали
многого.
Не желая
многого, они
ограничивались
тем, что
существует, и
не создавали
нового.
———
[15c96t] Д.
П. Конисси
Древние,
выдававшиеся
над толпой
люди хорошо
знали
мельчайшее,
чудесное и
непостижимое.
Они
глубоки -
постигнуть
их
невозможно.
Они
непостижимы,
поэтому
внешность их
была
величественная.
О, как они
медленны,
подобно
переходящим
зимой через
реку!
О, как они
нерешительны,
подобно
боящимся
своих
соседей!
О, как они
осанисты,
подобно
гостящим в
чужом доме!
О, как они
осторожны,
подобно
ходящим на
тающем льду!
О, как они
просты,
подобно
необделанному
дереву!
О, как они
пусты,
подобно
пустой
долине!
О, как они
мрачны,
подобно
мутной воде!
Кто
сумеет
остановить
их и сделать
ясными?
Кто же
сумеет
успокоить их
и продлить их
тихую жизнь?
Исполняющий
Тао не желает
быть
удовлетворенным.
Он же не
удовлетворяется
ничем,
поэтому, довольствуясь
старым и не
обновляясь (душою),
достигает
совершенства.
———
[15c97t] В.
В. Малявин
Те, кто в
древности
претворял
Путь,
Погружались
в утонченное
и
изначальное,
сокровенно
все
проницали.
Столь
глубоки они
были, что
познать их
нельзя.
Оттого,
что познать
их нельзя,
Коли
придется описать
их облик,
скажу:
Сосредоточенные!
Словно
переходят
реку в зимнюю
пору.
Осторожные!
Словно
опасаются
беспокоить соседей.
Сдержанные!
Словно в
гостях.
Податливые!
Словно
тающий на
солнце лед.
Могучие!
Словно один
цельный
ствол.
Все
вмещают в
себя, словно
широкая
долина.
Все
вбирают в
себя, словно
мутные воды.
Если
мутной воде
дать
отстояться,
она станет
чистой.
А то, что
долго
покоилось,
сможет
постепенно
ожить.
Кто
хранит этот
Путь, не
знает
пресыщенья.
Не
пресыщаясь,
он лелеет
старое и не
ищет новых свершений.
———
[15c98t] Б.
Б.
Виногродский
Воин,
осуществляющий
совершенствование,
в древности
находился в
состоянии
мистического
проникновения
в мельчайшее
и тончайшее,
в глубинах,
не
поддающихся
познанию.
Поскольку
это не
поддается
познанию, то
постараемся
описать
через образы.
В
бдительности
- будто зимой
переходишь
поток.
В
уподоблении -
будто
боишься
соседей с четырех
сторон.
В
строгости -
будто гость.
В
распространении
- будто
тающий лед.
В
искренности -
будто
необработанный
кусок дерева.
В широте
восприимчивости
- будто
долина.
В
непроницаемости
- будто
мутная вода.
Кто
способен,
будучи
мутным, стать
неподвижным,
посредством
покоя
постепенно
очистится.
Кто
способен,
будучи тихим,
постепенно
переходить к
движению,
будет плавно
жить.
Сохраняя
этот Путь, не
стремись к
наполнению.
Если
только не
наполняешь,
тогда будешь
способен
ветшать, не
становясь
новым.
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PSEUDO-CHAPTER Sixteen
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———
[16c01t] Robert G.
Henricks
Take emptiness to the limit;
Maintain tranquility in the center.
The ten thousand things - side-by-side they arise;
And by this I see their return.
Things [come forth] in great numbers;
Each one returns to its root.
This is called tranquility.
"Tranquility" - This means to return to your
fate.
To return to your fate is to be constant;
To know the constant is to be wise.
Not to know the constant is to be reckless and wild;
If you're reckless and wild, your actions will lead to
misfortune.
To know the constant is to be all-embracing;
To be all-embracing is to be impartial;
To be impartial is to be kingly;
To be kingly is to be [like] Heaven;
To be [like] Heaven is to be [one with] the Tao;
If you're [one with] the Tao, to the end of your days
you'll suffer no harm.
———
[16c02t] John C. H.
Wu
ATTAIN to utmost Emptiness.
Cling single-heartedly to interior peace.
While all things are stirring together,
I only contemplate the Return.
For flourishing as they do,
Each of them will return to its root.
To return to the root is to find peace.
To find peace is to fulfill one's destiny.
To fulfill one's destiny is to be constant.
To know the Constant is called Insight.
If one does not know the Constant,
One runs blindly into disasters.
If one knows the Constant,
One can understand and embrace all.
If one understands and embraces all,
One is capable of doing justice.
To be just is to be kingly;
To be kingly is to be heavenly;
To be heavenly is to be one with the Tao;
To be one with the Tao is to abide forever.
Such a one will be safe and whole
Even after the dissolution of his body.
———
[16c03t] D. C. Lau
I do my utmost to attain emptiness;
I hold firmly to stillness.
The myriad creatures all rise together
And I watch their return.
The teeming creatures
All return to their separate roots.
Returning to one's roots is known as stillness.
This is what is meant by returning to one's destiny.
Returning to one's destiny is known as the constant.
Knowledge of the constant is known as discernment.
Woe to him who wilfully innovates
While ignorant of the constant,
But should one act from knowledge of the constant
One's action will lead to impartiality,
Impartiality to kingliness,
Kingliness to heaven,
Heaven to the way,
The way to perpetuity,
And to the end of one's days one will meet with no
danger.
———
[16c04t] R. L. Wing
Attain the highest openness;
Maintain the deepest harmony.
Become a part of All Things;
In this way, I perceive the cycles.
Indeed, things are numerous;
But each cycle merges with the source.
Merging with the source is called harmonizing;
This is known as the cycle of destiny.
The cycle of destiny is called the Absolute;
Knowing the Absolute is called insight.
To not know the Absolute
Is to recklessly become a part of misfortune.
To know the Absolute is to be tolerant.
What is tolerant becomes impartial;
What is impartial becomes powerful;
What is powerful becomes natural;
What is natural becomes Tao.
What has Tao becomes everlasting And free from harm
throughout life.
———
[16c05t] Ren Jiyu
Try the utmost to make the heart vacant,
Be sure to hold fast to quietude.
All things are growing and developing,
And I see thereby their cycles.
Though all things flourish with a myriad of variations,
Each one will eventually return to its root.
This return to its root means "tranquility,"
It is called "returning to its destiny."
"To return to its destiny" is called "the
eternal,"
To know "the eternal" is called
"enlightenment."
Not to know "the eternal" and to act blindly
(will necessarily) result in disaster.
Only knowing "the eternal" can one embrace all,
Only embracing all can one be impartial.
Being impartial means you can be all-encompassing under
Heaven,
By being all-encompassing under Heaven, you can be one
with Nature.
Being one with Nature is in accord with Tao,
Being in accord with Tao is everlasting,
And you can be free from danger throughout your life.
———
[16c06t] Gia-fu Feng
Empty yourself of everything.
Let the mind rest at peace.
The ten thousand things rise and fall while the Self
watches their return.
They grow and flourish and then return to the source.
Returning to the source is stillness, which is the way of
nature.
The way of nature is unchanging.
Knowing constancy is insight.
Not knowing constancy leads to disaster.
Knowing constancy, the mind is open.
With an open mind, you will be openhearted.
Being openhearted, you will act royally.
Being royal, you will attain the divine.
Being divine, you will be at one with the Tao.
Being at one with the Tao is eternal.
And though the body dies, the Tao will never pass away.
———
[16c07t] Lok Sang Ho
Be after the Truthfulness of Emptiness;
Stick to the absolute stillness of the mind.
You will see all the living things around you in a new
light.
You will observe their real, original faces.
All things under heaven with their diversity
shall fall back to their proper places and
shall rediscover their origins.
Going back to one's origin is the same as stilling the
mind.
It can also be known as the Rediscovery of Life.
The Life Rediscovered is the Eternal.
Knowing the Eternal is true understanding.
One who does not know the Eternal
foolishly creates all kinds of ills for oneself.
One who knows the Eternal is accommodating and receptive.
Being accommodating and receptive is giving up
possessiveness.
Giving up possessiveness, one becomes kingly and
enlightened.
To be kingly and enlightened is heavenly;
To be heavenly is to follow the Dao.
Following the Dao one will become immortal.
Such a man will never die even though his body passes
away.
———
[16c08t] Xiaolin Yang
Be humble to the utmost and be peaceful wholeheartedly.
Everything in the world is functioning, and I see the
cycle of life and death.
Everything in the world will eventually go back to the
root.
Going back to the root means peace, or going to destiny.
Going to destiny means following nature's way.
Understanding nature's way makes your mind clear.
If you do not understand nature's way and you violate it,
You will meet with disaster.
Understanding nature's way makes you tolerant;
Tolerance makes you fair,
Fairness makes you a good ruler,
Being a good ruler makes you conform to nature,
Conformity with nature leads you to the DAO.
The DAO lets you last long and never be defeated in your
lifetime.
———
[16c09t] Walter Gorn
Old, GOING HOME
Having emptied yourself of everything, remain where you
are.
All things spring forth into activity with one accord,
and whither do we see them return?
After blossoming for a while, everything dies down to its
root.
This going back to one's origin is called peace; it is
the giving of oneself over to the inevitable.
This giving of oneself over to the inevitable is called
preservation.
He who knows this preservation is called enlightened.
He who knows it not continues in misery.
He who knows this preservation is great of soul.
He who is great of soul is prevailing.
Prevailing, he is a king.
Being a king, he is celestial.
Being celestial, he is of Tao.
Being of Tao, he endures for ever; for though his body
perish, yet he suffers no hurt.
———
[16c10t] James Legge
The (state of) vacancy should be brought to the utmost
degree, and that of stillness guarded with unwearying vigour.
All things alike go through their processes of activity,
and (then) we see them return (to their original state).
When things (in the vegetable world) have displayed their
luxuriant growth, we see each of them return to its root.
This returning to their root is what we call the state of
stillness;
and that stillness may be called a reporting that they
have fulfilled their appointed end.
The report of that fulfilment is the regular, unchanging
rule.
To know that unchanging rule is to be intelligent;
not to know it leads to wild movements and evil issues.
The knowledge of that unchanging rule produces a (grand)
capacity and forbearance, and that capacity and forbearance lead to a community
(of feeling with all things).
From this community of feeling comes a kingliness of
character;
and he who is king-like goes on to be heaven-like.
In that likeness to heaven he possesses the Tao.
Possessed of the Tao, he endures long;
and to the end of his bodily life, is exempt from all
danger of decay.
———
[16c11t] David Hinton
Inhabit the furthest peripheries of emptiness and abide
in the tranquil center.
There the ten thousand things arise, and in them I watch
the return:
all things on and ever on each returning to its root.
Returning to the root is called tranquility,
tranquility is called returning to the inevitable
unfolding of things,
returning to the inevitable unfolding of things is called
constancy,
and to understand constancy is called enlightenment.
Without understanding constancy, you stumble deceived.
But understanding constancy, you're all-embracing,
all-embracing and therefore impartial,
impartial and therefore imperial,
imperial and therefore heaven,
heaven and therefore Way,
Way and therefore enduring:
self gone, free of danger.
———
[16c12t] Chichung
Huang
Attain emptiness to the utmost;
Adhere to stillness indefatigably.
The ten thousand things rise everywhere;
I thereby observe their revolution.
While things grow exuberantly,
Each will again revert to its root,
Which means stillness;
Stillness means reverting to life;
Reverting to life is the constant.
Knowing the constant is clear-sighted.
Not knowing the constant is blind;
Acting blindly is disastrous.
Knowing the constant leads to all-embracingness;
All-embracingness leads to impartiality;
Impartiality leads to kingliness;
Kingliness leads to heaven;
Heaven leads to the Tao;
The Tao leads to permanence;
A lifetime without peril.
———
[16c13t] Ellen M.
Chen
Reach the pole of emptiness (hsü-chi),
Abide in genuine quietude (ching).
Ten thousand beings flourish together,
I am to contemplate (kuan) their return (fu).
Now things grow profusely,
Each again returns (kuei) to its root.
To return to the root is to attain quietude (ching),
It is called to recover life (ming).
To recover life is to attain the Everlasting (ch'ang),
To know the Everlasting (ch'ang) is to be illumined
(ming).
Not knowing (chih) the Everlasting (ch'ang),
One commits evils wantonly.
Knowing the Everlasting one becomes all containing
(yung).
To be all containing is to be public (kung).
To be public is to be kingly (wang).
To be kingly is to be like heaven.
To be like heaven is to be like Tao.
To be like Tao is to last long.
This is to lose the body without becoming exhausted (pu
tai).
———
[16c14t] Lee Sun Chen
Org
[I adopt the following practice for self-improvement:]
To strive to be extremely humble and unassuming;
To retain Serenity single-mindedly;
[Through such effort, I shall be able to maintain a
serene state of mind so that]
I can observe and judge [most efficiently] the
simultaneous unfolding of activities of each and every creature and thing, as
well as their recurrences.
Each and every innumerable individual living thing will
flourish like weeds [every instant];
Each and every [living thing] will eventually return to
its root;
The returning of an individual to his (its) root is
called Serenity;
Serenity means to respond to the determining forces
(Tao);
Responding to the determining forces (Tao) leads to
perpetuation;
Individuals who know how to perpetuate are brilliant;
Individuals who do not know how to perpetuate are prone
to rash activities, hence they are doomed.
A person who [truly] knows is comprehensive (tolerant);
His comprehensiveness will make him an impartial
[person];
Impartiality is the essential quality of a [good and
proper] king;
Kings [of good standing] came with the background of
having recognized [the importance of being in harmony with] Heaven;
A person who recognizes [the significance of being in
harmony with] Heaven is on the right path of Tao;
Being on the path of Tao, a person will perpetuate [his
existence];
Throughout my life I have never had, and will never have,
any doubt about this (the above described progressive stages of existence).
———
[16c15t] Tien Cong
Tran
Attain to utmost emptiness.
Cling single-heartedly to stillness.
While all things are stirring together, I only
contemplate the return; all things flourish, but each of them will return to
its root.
To return to the root is to be still; that is to return to
one's destiny.
To return to one's destiny is to return to the constant
Way.
To know the constant Way is called enlightenment.
If one does not know the constant Way, one is blind and
runs into disasters.
If one knows the constant Way, one is all-embracing.
If one is all-embracing, one is just.
To be just is to be king.
King is Heaven.
Heaven is the Way.
The Way is eternal.
It is safe all life.
———
[16c16t] Thomas Z.
Zhang
Without slightest prejudice and being extremely
concentrated, one can handle the complex matters even they happen in parallel.
Various things have their roots.
When the root is found, we reach the goal.
This is the law of the nature, i.e. the nature of the
universe.
It is wise to know the law of the nature.
Without the knowing it and act blindly would doom to
fail.
Knowing the Tao makes people open-minded.
Open-mindedness leads to completeness.
Completeness is conformed to the nature.
Conforming to nature is Tao.
Tao means long-lasting.
Therefore, those who know Tao would be always successful.
———
[16c17t] Arthur Waley
Push far enough towards the Void,
Hold fast enough to Quietness,
And of the ten thousand things none but can be worked on
by you.
I have beheld them, whither they go back.
See, all things howsoever they flourish
Return to the root from which they grew.
This return to the root is called Quietness;
Quietness is called submission to Fate;
What has submitted to Fate has become part of the
always-so.
To know the always-so is to be Illumined;
Not to know it, means to go blindly to disaster.
He who knows the always-so has room in him for
everything;
He who has room in him for everything is without
prejudice.
To be without prejudice is to be kingly;
To be kingly is to be of heaven;
To be of heaven is to be in Tao.
Tao is forever and he that possesses it,
Though his body ceases, is not destroyed.
———
[16c18t] Richard John
Lynn
Their attainment of emptiness absolute and their
maintenance of quietude guileless,
The myriad things interact.
I, as such, observe their return.
All things flourish, but each reverts to its roots.
To return to the root is called "quietude,"
which means to revert to one's destiny, and reversion to one's destiny is
called "constancy."
To understand constancy is called
"perspicacity."
Not to understand constancy results in errant behavior
and, with it, misfortune.
To understand constancy is to embrace all things.
To embrace things is to be impartial.
Such impartiality means true kingship.
With true kingship, he is one with Heaven.
To be one with Heaven means to be one with the Dao.
To be one with the Dao is to be everlasting.
As long as he lives, no danger shall befall him.
———
[16c19t] Lin Yutang
KNOWING THE ETERNAL LAW
Attain the utmost in Passivity,
Hold firm to the basis of Quietude.
The myriad things take shape and rise to activity,
But I watch them fall back to their repose.
Like vegetation that luxuriantly grows
But returns to the root (soil) from which it springs.
To return to the root is Repose;
It is called going back to one's Destiny.
Going back to one's Destiny is to find the Eternal Law.
To know the Eternal Law is Enlightenment.
And not to know the Eternal Law
Is to court disaster.
He who knows the Eternal Law is tolerant;
Being tolerant, he is impartial;
Being impartial, he is kingly;
Being kingly, he is in accord with Nature;
Being in accord with Nature, he is in accord with Tao;
Being in accord with Tao, he is eternal,
And his whole life is preserved from harm.
———
[16c20t] Victor H.
Mair
Attain utmost emptiness,
Maintain utter stillness.
The myriad creatures arise side by side, thus I observe
their renewal.
Heaven's creatures abound,
but each returns to its roots, which is called
"stillness."
This is termed "renewal of fate."
Renewal of fate is perpetual -
To know the perpetual is to be enlightened;
Not to know the perpetual is to be reckless -
recklessness breeds evil.
To know the perpetual is to be tolerant -
tolerance leads to ducal impartiality,
ducal impartiality to kingliness,
kingliness to heaven,
heaven to the Way,
the Way to permanence.
To the end of his days,
he will not be imperiled.
———
[16c21t] Tolbert
McCarroll
Empty everything out;
hold fast to your stillness.
Even though all things are stirring together,
watch for the movement of return.
The ten thousand things flourish and then each returns to
the root from which it came.
Returning to the root is stillness.
Through stillness each fulfills its destiny.
That which has fulfilled its destiny becomes part of the
Always-so.
To be aware of the Always-so is to awaken.
Those who innovate while in ignorance of the Always-so
move toward disaster.
Those who act with awareness of the Always-so embrace
all, are not possessed by particular desire and move toward the Tao.
Those who are at one with the Tao abide forever.
Even after their bodies waste away,
they are safe and whole.
———
[16c22t] David H. Li
Aim at the supreme hollow, reach for the utmost serenity.
Matters bloom in myriad diversity.
I watch for periodicity.
Matters blossom and return to their roots.
Returning to roots leads to serenity.
Serenity leads to regeneration.
Regeneration leads to normalcy.
Knowing normalcy leads to comprehension.
Not knowing normalcy, indiscretion leads to misfortune.
Knowing normalcy is all-accommodating;
All-accommodating is non-discriminating.
Non-discriminating is all-encompassing.
All-encompassing is the cosmos.
Cosmos is Direction.
Direction is long lasting.
[One who follows Direction] is unlikely to encounter danger
throughout life.
———
[16c23t] Yasuhiko
Genku Kimura
Attain utmost emptiness,
Maintain utter stillness.
Then, as ten thousand things arise together,
One will witness their returning to the source.
Though things abound in the universe,
They all return to the source.
Returning to the source is called stillness,
And stillness is called returning to destiny.
To return to destiny is to return to eternity,
And to know eternity is called enlightenment.
To act unawarely in the nescience of eternity
Is to bring disaster to your life.
To know eternity is to be all-inclusive,
To be all-inclusive is to be impartial,
To be impartial is to attain self-mastery,
To attain self-mastery is to be Heavenly,
And to be Heavenly is to be one with the Tao Eternal.
To be one with the Tao Eternal is to enjoy everlasting
life,
Forever secure even after the enfolding of the physical
self.
———
[16c24t] Chou-Wing
Chohan
Devote yourself to the goal of achieving absolute
serenity,
Aspire to a state of perfect peace.
All things come into existence,
And we see them return.
Look at the things that bloomed and flowered,
Each of them returns to its source.
The return to the source is called serenity,
Which means following destiny,
Following destiny is eternal, it is eternity.
He who knows eternity is enlightened.
He who does not know eternity runs blindly
To his pain and suffering.
Knowledge of eternity, is all-embracing.
Since he embraces everything, he will achieve greatness.
Since he grasps greatness, he can attain perfection.
When he reaches perfection, he will attain supremacy.
When he is supreme, he will come to the Tao.
The person who achieves the Tao exists forever.
Even if his body decays, he will never perish.
———
[16c25t] Man-Ho Kwok
The sage rules from the purest motives
Relying wholly on quiet and inner peace.
He watches the seasons rise and fall
And if he knows how things grow, he knows
They are fed by their roots
And they return to their roots;
To grow and flower and flow.
Every thing must have its roots,
and the tendrils work quietly underground.
This quiet feeding is the Way of Nature.
If you understand ch'ang - this principle of nurturing,
you can understand everything.
Not understanding it will lead you to disaster.
If a sage knows this, he can rule
And he will do so with patience and justice.
Any man can become wise in this
And he can walk the Way of Heaven
And if you walk that way
You will be royal in the mastery
Life can end in pain -
But if you live like this,
under the Tao
You will fill your days with breath.
———
[16c26t] Gu Zhengkun
I try my best to be in an extreme emptiness of mind;
I try to keep myself in a state of stillness.
From the vigorous growth of all things I perceive the way
they move in endless cycles.
All things, full of vitality,
Finally return to their own roots.
Returning to roots means stillness,
Also means a return to destiny.
A return to destiny is known as the law of eternity.
To understand the law is known as enlightening.
He who is ignorant of the law, if acting rashly,
Will be in great trouble.
But he who knows the law is tolerant,
And the tolerance leads to impartiality;
Impartiality to thoroughness;
Thoroughness to nature;
Nature to the Tao;
The Tao to eternity.
Thus he will not be endangered all his life.
———
[16c27t] Chao-Hsiu
Chen
Do one's best to achieve emptiness.
Hold firmly to stillness.
All things on earth follow the same cycle.
I observe their return.
All the teeming creatures return to their roots.
Returning to the root is called stillness.
Stillness means to return to life.
A return to life means constancy.
Understanding constancy means enlightenment.
Not knowing constancy leads to evil deeds.
Knowing constancy is knowing tolerance.
Tolerance is impartiality.
Impartiality is the skilful exercise of kingship.
Kingship is Heaven.
Heaven is Tao.
Tao is eternity.
Until the end of one's own life, one will meet no danger.
———
[16c28t] Liu Qixuan
When one is extremely stilled and free of vain desires,
All things will work together
So that one can watch the changes,
For all things return to their roots:
Their original states without poles.
Returning is completing the cycle of life's work.
The cycling of life is absolute,
Awareness of that absoluteness is wisdom.
Without that wisdom, one may do things willfully
And may hence meet with an early death.
With the wisdom, one can be tolerant.
Being tolerant, one can be just to everything.
Being just, one can be a wise leader,
Being a wise leader, one can fulfill the greatest cause.
Being able to fulfill, one is serving the Way.
By serving the Way, the cause can last,
And will not vanish even after one's death.
———
[16c29t] Shi Fu Hwang
Seek The Extremity of The Void
Lao Tze says,
Whoever seeks the extremity of the void will preserve
genuine stillness.
When all existence alike goes through the process of
transformation, it returns to its original state.
All existence is prosperous as prosperous flowers and
leaves which finally decay and return to their roots.
This returning to their roots is what we call the action
of being still;
and the action of being still is a response to the rule
of relapsing to one's origin.
The rule of relapsing to one's origin is the absolute,
the unchanging rule.
To know that unchanging rule is to be enlightened;
to know not the absolute rule leads to haphazard action
and evil issues.
The knowledge of the absolute and the unchanging rule
produces the capacity of inclusiveness, and the capacity of inclusiveness
produces the character of justice.
The character of justice goes on to become the king-like
character.
And the king-like character goes on to become the
heaven-like character.
In that likeness to heaven, such character possesses the
Tao.
He who possesses the Tao endures for a long time, and the
end of his corporeal life is exempt from all danger of decay.
———
[16c30t] Ch’u Ta-Kao
Attain to the goal of absolute vacuity;
Keep to the state of perfect peace.
All things come into existence,
And thence we see them return.
Look at the things that have been flourishing;
Each goes back to its origin.
Going back to the origin is called peace;
It means reversion to destiny.
Reversion to destiny is called eternity.
He who knows eternity is called enlightened.
He who does not know eternity is running blindly into
miseries.
Knowing eternity he is all-embracing.
Being all-embracing he can attain magnanimity.
Being magnanimous he can attain omnipresence.
Being omnipresent he can attain supremacy.
Being supreme he can attain Tao.
He who attains Tao is everlasting.
Though his body may decay he never perishes.
———
[16c31t] Paul J. Lin
Attain the ultimate emptiness;
Maintain the absolute tranquility.
All things rise together.
And I observe their return ...
The multitude of all things return each to their origin.
To return to the origin means repose;
It means return to their destiny.
To return to their destiny means eternity;
To know eternity means enlightenment.
Not knowing eternity is to do evil things blindly.
To know eternity means having capacity.
Capacity leads to justice.
Justice leads to kingship.
Kingship leads to Heaven.
Heaven leads to Tao.
Tao is everlasting.
Thus the entire life will be without danger.
———
[16c32t] Michael
LaFargue
Push Emptiness to the limit,
watch over Stillness very firmly.
The thousands of things all around are active -
I give my attention to Turning Back.
Things growing wild as weeds all turn back to the Root.
To turn back to The Root is called Stillness.
This is 'reporting in',
'reporting in' is becoming Steady.
Experiencing Steadiness is Clarity.
Not to experience Steadiness,
is to be heedless in one's actions - bad luck.
Experiencing Steadiness,
then one is all-embracing;
all-embracing, then an impartial Prince;
Prince, then King;
King, then Heaven;
Heaven, then Tao;
Tao, then one lasts very long.
As to destroying the self,
there will be nothing to fear.
———
[16c33t] Cheng Lin
When one has attained the utmost humility and abided in
the state of extreme quiescence, he can observe the cycle of changes in the
simultaneous growth of all animate creation.
Things appear multitudinous and varied, but eventually
they all return to the common root.
When they revert to the common root, there is quiescence.
The state of quiescence is called the fulfilment of
destiny.
The fulfilment of destiny is called normalcy.
The knowledge of normalcy is called enlightenment.
The ignorance of normalcy causes haphazard action, and
brings about calamities.
Knowing normalcy, a man becomes perspicacious.
Being perspicacious, he becomes altruistic, supreme,
celestial, true, and everlasting.
Throughout his life nothing can do him harm.
———
[16c34t] Yi Wu
Practice emptiness to its ultimate.
Maintain tranquility sincerely.
All things rise together;
I only contemplate their return.
All things flourish;
Each returns to its root.
To return to the root is tranquility;
It means to return to life.
To return to life is constancy;
To know constancy is enlightenment.
One who does not know constancy acts blindly and is in
danger.
Knowing constancy, one's mind embraces all.
Embracing all, one treats all things equally.
Treating all things equally, one is kingly.
Being kingly, one is in accord with Heaven.
In accord with Heaven, one attains the Way.
Attaining the Way, one lives long.
One's entire life is without danger.
———
[16c35t] Han Hiong
Tan
I strenuously try to banish all errant thoughts from my
mind, and assiduously attempt to maintain quietude.
Henceforth, while everything continues to develop and
evolve, I silently watch its natural transformation.
Although there are multifarious things in the world,
Each and every one will go back to where it came from.
Returning back to where it came from is called 'jing'.
It is also called 'back to destiny'.
'Back to destiny' is the eternal law.
You have insightful wisdom if you understand this eternal
law.
Unable to grasp this will bring about calamity.
Knowing this, you will have great understanding.
Having great understanding will make you impartial.
Being impartial, you generally facilitate others to
fulfil their potential. (accomplishment)
Accomplishment is in accordance with the law of nature.
The law of nature is called Dao.
Dao is everlasting.
Following the way of Dao, your whole life will be free
from danger.
———
[16c36t] Hua-Ching Ni
Attain the utmost unoccupiedness.
Maintain the utmost stillness,
and do not interfere with all the things that rush
together in activity and grow luxuriantly.
Then you can see how living things flourish and renew
themselves.
Yet, they all must return to the root again, each to its
simple source.
Knowing to return to the root is to be refreshed.
This is called subtle revitalization.
To restore one's vitality is to constantly renew oneself.
To know constant renewal is to have achieved clarity.
If one does not know constant self renewal and thus acts
foolishly,
disaster will soon occur.
Knowing constancy in renewing oneself,
one can extend the duration of one's life.
If one can deeply understand the extension of life's
duration,
one is able to contain all things within oneself.
To be all-inclusive is to be impartial.
To be impartial is to realize the positive, creative
virtues of Heaven.
To be Heavenly is to be one with the subtle essence of
the universe.
To be one with the subtle essence of the universe is to
enjoy everlasting life.
Such a one will be preserved, even after the dissolution
of his physical body.
———
[16c37t] Chang
Chung-yuan
Contemplate the ultimate void.
Remain truly in quiescence.
All things are together in action,
But I look into their non-action.
Things are unceasingly moving and restless,
Yet each one is proceeding back to the origin.
Proceeding back to the origin is quiescence.
To be in quiescence is to return to the destiny of being.
The destiny of being is reality.
To understand reality is to be enlightened.
Not to understand it, and to act wrongly, leads to
disaster.
Reality is all-embracing.
To be all-embracing is to be selfless.
To be selfless is to be all-pervading.
To be all-pervading is to be transcendent.
To be transcendent is to attain Tao.
To attain Tao is to be everlasting.
Even when the body dies, it is not the end.
———
[16c38t] Henry Wei
Return to the Root
Kuei Ken
Empty the mind to the utmost extent.
Maintain quiescence with the whole being.
The ten thousand things are growing with one impulse,
Yet I can discern their cyclic return.
Luxuriant indeed are the growing things;
Yet each again will return to the root.
Returning to the root means quiescence;
Quiescence means renewal of life;
Renewal of life means in tune with the Immutable.
Knowing the Immutable brings enlightenment.
Not knowing the Immutable causes disaster.
Knowing the Immutable, one will be broad-minded;
Being broad-minded, one will be impartial;
Being impartial, one will be kingly;
Being kingly, one will attain the Divine;
Attaining the Divine, one will merge with Tao,
And become immortal and imperishable,
Even after the disappearance of the body.
———
[16c39t] Ha Poong Kim
Attain the utmost emptiness,
Hold fast to stillness.
The ten thousand things rise together;
I see them return.
All things flourish;
Each reverts to its root.
Reverting to the root is called stillness.
It means submission to fate.
Submission to fate is called [submission to] the
constant.
To know the constant is called enlightenment.
If you do not know the constant,
You act blindly, ruining yourself.
Knowing the constant, you will be all-embracing.
All-embracing, hence impartial;
Impartial, hence king;
King, hence Heaven;
Heaven, hence Tao;
Tao, hence long-lasting.
Thus, you will be free of danger until the end of your
life.
———
[16c40t] Tao Huang
Reaching the ultimate emptiness,
Concentrating on the central stillness,
All things work together.
From this I observe their returning.
All things under heaven flourish in their vitality,
Yet each returns to its own root.
This is stillness.
Stillness means returning to its destiny.
Returning to its destiny is steadfastness.
To know steadfastness means enlightenment.
Not to know steadfastness is to act forcefully.
Acting forcefully brings disaster.
Knowing the steadfast implies acceptance.
Acceptance is impartial.
Impartial is regal.
Regal is heaven.
Heaven is Tao.
Tao is beyond danger even when the body perishes.
———
[16c41t] Tang
Zi-chang
To have the greatest capacity of mind, keep it quiet and
patient,
All things are resolved in order,
In order to understand the merit of Return.
While individual things are growing simultaneously yet
all of them will return eventually to the original root (Pure Matter).
To return toward the original root is to see the static
phenomenon.
To see the static phenomenon is to know the original
order.
To know the original order is to know the eternal law.
If one does not know the eternal law and acts only by
means of trial and error he will end in disaster.
By knowing the eternal law one can have capacity;
by having capacity one can be impartial;
by being impartial one can be perfect;
being perfect one can be superior;
by being superior one can be eternal;
and by being eternal one can approach Dao.
There will be no discontinuation of life, even though a
human body will die.
———
[16c42t] Wing-tsit
Chan
Attain complete vacuity.
Maintain steadfast quietude.
All things come into being,
And I see thereby their return.
All things flourish,
But each one returns to its root.
This return to its root means tranquility.
It is called returning to its destiny.
To return to destiny is called the eternal (Tao).
To know the eternal is called enlightenment.
Not to know the eternal is to act blindly to result in
disaster.
He who knows the eternal is all-embracing.
Being all-embracing, he is impartial.
Being impartial, he is kingly (universal).
Being kingly, he is one with Nature.
Being one with Nature, he is in accord with Tao.
Being in accord with Tao, he is everlasting
And is free from danger throughout his lifetime.
———
[16c91t] И.
И. Семененко
В пределе
достижения
пустоты
неколебимо сберегается
покой.
В
возрастании
десяти тысяч
вещей я зрю
их возвращение.
Вещей
несметно
много, и
каждая
возвращается
к своему
корню.
Возвращение
к корню называется
покоем.
Это
означает
возвращение
к судьбе.
Возвращение
к судьбе
делает
незыблемым,
знание
незыблемого
называется
просветом.
В
незнании
незыблемого -
зло
бессмысленного
становления.
Знание
незыблемого
емко, в емком
общее, общее
есть царь,
царь - это
Небо, Небо
означает Дао,
а если - Дао,
значит, вечен
и в
безопасности
всю жизнь.
———
[16c92t] А.
А. Маслов
Достигая
предельной
пустоты, я
сохраняю полный
покой.
Мириады
вещей
возникают
вместе, я же
взираю на их
возвращение.
Из
множества
вещей каждая
восходит к
своему корню.
Возвращение
к корню
назову
умиротворением.
Это то,
что зовётся
возвращением
к судьбе.
Возвращение
к судьбе
назову
постоянством.
Познавшего
постоянство
назову
просветлённым.
Не
познавший
постоянства
творит зло и
коварен.
Тот, кто
познал
постоянство,
-
всеобъемлющ.
Всеобъемлющий
беспристрастен,
беспристрастный
становится
государем,
государь единится
с Небом, Небо
единится с
Дао.
Дао
единится с
вечностью.
Достигший
этого до
конца дней
своих не встретит
опасностей.
———
[16c93t] Е.
А. Торчинов
Достигнув
предела
пустоты,
блюдя покой и
умиротворение,
взирая на
взаимопорождение
сущего, я
буду
созерцать
лишь
постоянное его
возвращение.
Все сущее
в движении,
то возникая,
то снова уходя.
Но каждое
из множества
существ
стремится неизменно
к корню своему,
а
возвращение
к корню я
назову покоем.
Покой я
назову
возвратом к
жизненности
изначальной
судьбы.
Возврат к
жизненности
назову я
постоянством.
Знание
постоянства
назову я
просветленной
мудростью.
Тот, кто
не знает
постоянства,
живет во мраке
заблуждений
и творит
порочные
дела.
Но
постоянство
знающий
обширно
всеохватен.
И эту
всеохватность
назову я
всеобщностью.
Тот, кто
обрел сию
всеобщность,
достоин быть
царем.
А
царственный
по праву
обретает
Небо, а Небо
обретает
Дао-Путь.
А
Дао-Путь - он
вековечен.
Тот, кто
стал к сей
вековечности
причастен, до
самой смерти
не узнает
никаких
несчастий.
———
[16c94t] А.
Е. Лукьянов
Достиг
предела
пустоты,
сохраняю
покой и (душевную)
чистоту.
Вещи
попарно
творятся, а я
созерцаю их
возвращение.
Вещей
многое
множество, но
каждая
возвращается
к их общему
корню.
Возвращение
к корню
называю
покоем,
покой
называю
судьбой
возвращения;
судьбу
возвращения
называю
постоянством.
Знание
постоянства
называю
просветленностью.
Незнание
постоянства
называю
безрассудством,
творящим зло.
Знающий
постоянство
всеобъемлющ.
Всеобъемлющий
и есть
гун-правитель.
Гун-правитель
и есть
Ван-царь.
Ван-царь
и есть Небо.
Небо и
есть Дао.
Дао и
есть
вечность.
Бестелесное
не
истощается.
———
[16c95t] Ян
Хин-шун
Нужно
сделать [свое
сердце]
предельно
беспристрастным,
твердо
сохранять
покой, и тогда
все вещи
будут
изменяться
сами собой, а
нам
останется
лишь
созерцать их
возвращение.
[В мире] -
большое
разнообразие
вещей, но [все они]
возвращаются
к своему
началу.
Возвращение
к началу
называется
покоем, а покой
называется
возвращением
к сущности.
Возвращение
к сущности
называется
постоянством.
Знание
постоянства
называется
[достижением]
ясности, а
незнание
постоянства
приводит к
беспорядку и
[в
результате] к
злу.
Знающий
постоянство
становится
совершенным;
тот, кто
достиг
совершенства,
становится
справедливым;
тот, кто
обрел
справедливость,
становится государем.
Тот, кто
становится
государем,
следует небу.
Тот, кто
следует небу,
следует дао.
Тот, кто
следует дао,
вечен и до
конца жизни [такой
государь] не
будет
подвергаться
опасности.
———
[16c96t] Д.
П. Конисси
Когда
пустота
будет
доведена до
последнего
предела, то
будет
глубочайший
покой.
Всякая
вещь растет,
в чем я вижу
возвращение
(или
круговорот).
Правда,
вещи
чрезвычайно
разнообразны,
но все они
возвращаются
к своему
началу.
Возвращение
вещей к
своему
началу и есть
покой.
Покой и
есть
возвращение
к жизни.
Возвращение
к жизни и
есть
постоянство.
Знающий
постоянство
(или
вечность) -
мудрец.
Незнающий
постоянства
будет
действовать
по своему
произволу,
поэтому он
призывает к
себе беду.
Знающий
постоянство
имеет
всеобъемлющую
душу.
Имеющий
всеобъемлющую
душу будет
правосуден.
Правосудный
будет царем.
Кто царь,
тот
соединяется
с Небом.
Кто
соединен с
Небом, тот
будет
подобен Тао,
которое
существует
от вечности.
Тело его
погибнет
(умрет, когда
настанет
время), но (дух
его) никогда
не
уничтожится.
———
[16c97t] В.
В. Малявин
Дойди в
пустоте до
предела.
Блюди
покой со всем
тщанием.
Все вещи
в мире
возникают
совместно,
Я так
прозреваю их
возврат.
Вещи
являются без
порядка, без
счета,
И каждая
возвращается
к своему
корню.
Возвращение
к корню - это
покой,
Покой -
это
возвращение
к судьбе.
Возвращение
к судьбе - это
постоянство,
Знание
постоянства -
это
просветленность,
А не
знать
постоянства -
значит
слепотой навлечь
беду.
Кто знает
постоянство,
тот все
вместит в себя;
Кто все
вместит в
себя, тот
беспристрастен.
Кто
беспристрастен,
тот царствен,
Кто
царствен, тот
подобен Небу.
Кто
подобен Небу,
тот
претворяет
Путь.
Кто
претворяет
Путь,
Тот
пребудет
долго
И до
конца дней
избегнет
вреда.
———
[16c98t] Б.
Б.
Виногродский
Стремись
к пределу
пустоты.
Старайся
удерживать
состояние
покоя.
Мириады
сущностей
действуют
одномоментно.
Моя
сущность -
для того,
чтобы
созерцать
возвращение.
Ведь
сущностей
беспорядочно
много, а каждая
возвращается,
приходя к
своему корню.
Приход к
корню
выражается
покоем.
Покой
выражается
возвращением
судьбы.
Возвращение
судьбы
выражается
постоянством.
Знание
постоянства
выражается
просветлением.
Не зная
постоянства,
суетишься,
создавая неудачи.
Осознание
постоянства
делает
восприимчивым.
Восприимчивость
ведет к
способности
быть
справедливым.
Если
справедлив,
то можешь
быть
правителем.
Будучи
правителем,
сообщаешься
с Небом.
Сообщаясь
с Небом,
приходишь к
Пути.
Двигаясь
по Пути,
способен
бесконечно
длить.
Тело
исчезнет, а
не погибнешь.
□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□
PSEUDO-CHAPTER Seventeen
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———
[17c01t] Robert G.
Henricks
With the highest [kind of rulers], those below simply
know they exist.
With those one step down - they love and praise them.
With those one further step down - they fear them.
And with those at the bottom - they ridicule and insult
them.
When trust is insufficient, there will be no trust [in return].
Hesitant, undecided! Like this is his respect for
speaking.
He completes his tasks and finishes his affairs,
Yet the common people say, "These things all
happened by nature."
———
[17c02t] John C. H.
Wu
THE highest type of ruler is one of whose existence the
people are barely aware.
Next comes one whom they love and praise.
Next comes one whom they fear.
Next comes one whom they despise and defy.
When you are lacking in faith,
Others will be unfaithful to you.
The Sage is self-effacing and scanty of words.
When his task is accomplished and things have been
completed,
All the people say, "We ourselves have achieved
it!"
———
[17c03t] D. C. Lau
The best of all rulers is but a shadowy presence to his
subjects.
Next comes the ruler they love and praise;
Next comes one they fear;
Next comes one with whom they take liberties.
When there is not enough faith, there is lack of good
faith.
Hesitant, he does not utter words lightly.
When his task is accomplished and his work done
The people all say, 'It happened to us naturally.'
———
[17c04t] R. L. Wing
Superior leaders are those whose existence is merely
known;
The next best are loved and honored; The next are
respected;
And the next are ridiculed.
Those who lack belief
Will not in turn be believed.
But when the command comes from afar
And the work is done, the goal achieved,
The people say, "We did it naturally."
———
[17c05t] Ren Jiyu
The best rulers are those about whom people know nothing
but their existence.
The next best are those whom people love and praise,
The next are those whom people fear,
The next are those whom people despise.
Only when one is not faithworthy, will faithless events
take place!
So idle, (the best rulers) seldom issue any orders.
When some affairs are accomplished,
All common people will say "We are in
ourselves."
———
[17c06t] Gia-fu Feng
The very highest is barely known by men.
Then comes that which they know and love,
Then that which is feared,
Then that which is despised.
He who does not trust enough will not be trusted.
When actions are performed
Without unnecessary speech,
People say, "We did it!"
———
[17c07t] Lok Sang Ho
The Supreme stays with the one who is least clever.
Others, who merely pays tribute to the Supreme verbally,
stay further away from the Supreme.
Still others, who fear the Supreme,
are more distant from the Supreme.
Still others, who live in defilement of the Supreme,
are the worst.
There are people who believe inadequately.
There are people who do not believe at all.
Take things easy and spare your words.
When what needs done gets done
People will say "How natural and easy it is!"
———
[17c08t] Xiaolin Yang
The best ruler, the people do not feel his presence.
The second best, the people love and praise him.
The third best, the people fear him.
The worst, the people insult him.
If a ruler does not fully trust his people,
The people will not trust him.
A good ruler lets his people be free and rarely gives
orders.
So, when things are accomplished, the people say,
"This is what we are suppose to do."
———
[17c09t] Walter Gorn
Old, BEING NATURAL
In the first age of mankind the people recognised their
superiors.
In the second age they served and flattered them.
In the third age they feared them.
In the fourth age they despised them.
Where faith is lacking it does not inspire confidence.
How careful they were in their expressions!
When they had done a good thing they would say, "How
very natural we are!"
———
[17c10t] James Legge
In the highest antiquity, (the people) did not know that
there were (their rulers).
In the next age they loved them and praised them.
In the next they feared them; in the next they despised
them.
Thus it was that when faith (in the Tao) was deficient
(in the rulers) a want of faith in them ensued (in the people).
How irresolute did those (earliest rulers) appear,
showing (by their reticence) the importance which they set upon their words!
Their work was done and their undertakings were successful,
while the people all said, 'We are as we are, of ourselves!'
———
[17c11t] David Hinton
The loftiest ruler is barely known among those below.
Next comes a ruler people love and praise.
After that, one they fear, and then one they despise.
If you don't stand sincere by your words
how sincere can the people be?
Take great care over words, treasure them,
and when the hundred-fold people see
your work succeed in all they do
they'll say it's just occurrence appearing of itself.
———
[17c12t] Chichung
Huang
The supreme sovereign - the people barely knew he was
there;
The next - they loved and praised him;
The next - they feared him;
The lowest - they despised him.
Only when his trust became deficient
Was there distrust.
Hesitant, he grudged his words;
Merits scored, affairs accomplished,
The hundred family names said: "That's the way
things are with us."
———
[17c13t] Ellen M.
Chen
The best government, the people know it is just there.
The next best, they love and praise it.
The next, they fear it.
The next, they revile against it.
When you don't trust (hsin) [the people] enough,
Then they are untrustworthy (pu hsin).
Quiet, why value words (yen)?
Work is accomplished, things are done.
People all say that I am natural (tzu-jan).
———
[17c14t] Lee Sun Chen
Org
The best leaders were those whose dependents were not
even aware of their existences [since they were free from the feeling of
insecurity, they did not bother to seek recognition of their authority];
Next were leaders who were loved by their people, [for
they enjoyed to be recognized, as evidenced by their people's appreciation and
love];
Come next to it were leaders who loved to receive
flatterings from their underlings, [because their attentiveness assured them of
their power];
Further down next [close to the bottom] were leaders who
would intimidate their subordinates, [for they took pleasure out of displaying
their control over others];
The poorest leaders were those who were even insulted by
their subjects, [because they were recognizable only as leaders through status
quo, and people fan out their frustrations through their slurs].
When there are not adequate evidences for credibility,
distrust will grow;
[A ruler] should be pensive and refrain from announcing
promises [which are not backed by comprehensive consideration and serious
commitment];
Thus when the deeds are accomplished successfully, people
will construe that my performances were impelled by natural forces [which
carries the most trustworthy fairness].
———
[17c15t] Tien Cong
Tran
The best ruler is one of whose existence the people are
barely aware.
Next comes one whom they love and praise.
Next comes one whom they fear.
Next comes one whom they despise and defy.
When sincerity is not enough, there is lack of faith.
With the ruler who is cautious and scanty of words, when
his work is done and things are accomplished, all the people say, "We
ourselves have naturally achieved it!"
———
[17c16t] Thomas Z.
Zhang
The best government is one in which its citizens are
unaware of its existence.
The next best rewards the citizens so that they are
loyal.
A worse one, make the citizens fear.
The worst causes them to rebel.
Because such rulers lose credibility therefore people no
longer trust them.
Take it easy and never abuse the power.
This will make rulers more successful and satisfied.
In turn, the citizen would praise such rulers who make
them at ease.
———
[17c17t] Arthur Waley
Of the highest the people merely know that such a one
exists;
The next they draw near to and praise.
The next they shrink from, intimidated; but revile.
Truly, 'It is by not believing people that you turn them
into liars'.
But from the Sage it is so hard at any price to get a
single word,
That when his task is accomplished, his work done,
Throughout the country every one says 'It happened of its
own accord'.
———
[17c18t] Richard John
Lynn
The "very highest" by those below is just known
to exist.
The next is he who is a parent to them, in whom they
rejoice.
The next is he whom they fear.
The next is he whom they treat with contempt.
If one fails to have trust, a corresponding lack of trust
in him occurs.
He takes his time, oh, as he weighs his words carefully.
And, when success is had and the task accomplished, the
common folk all say, "We just live naturally."
———
[17c19t] Lin Yutang
RULERS
Of the best rulers
The people (only) know that they exist;
The next best they love and praise;
The next they fear;
And the next they revile.
When they do not command the people's faith,
Some will lose faith in them,
And then they resort to oaths!
But (of the best) when their task is accomplished, their
work done,
The people all remark, "We have done it
ourselves."
———
[17c20t] Victor H.
Mair
Preeminent is one whose subjects barely know he exists;
The next is one to whom they feel close and praise;
The next is one whom they fear;
The lowest is one whom they despise.
When the ruler's trust is wanting,
there will be no trust in him.
Cautious, he values his words.
When his work is completed and his affairs finished,
the common people say, "We are like this by
ourselves."
———
[17c21t] Tolbert
McCarroll
The best leader is one whose existence is barely known by
the people.
Next comes one whom they love and praise.
Next comes one they fear.
Next comes one they defy.
If you do not trust enough, you will not be trusted.
True Persons do not offer words lightly.
When their task is accomplished and their work is
completed,
the people say, "It happened to us naturally."
———
[17c22t] David H. Li
At the highest level, one is unseen.
At the next level, one is liked and praised.
At the next level, one is feared.
At the next level, one is ridiculed.
One lacking in trustworthiness loses the [populace's]
trust.
Carefree, one values one's words.
With work accomplished and business done, the gentry say:
"We do this naturally."
———
[17c23t] Yasuhiko
Genku Kimura
The supreme leader is one whose existence is barely
known.
Next best is one who is loved and praised.
Next is one who is feared.
The last is one who is contemned.
No trust will ever be accorded to a leader who lacks
integrity.
Therefore, with deep commitment,
Honor your words and trust the words of others.
Then, when the work is done and success achieved,
The people will say, "We did it ourselves."
———
[17c24t] Chou-Wing
Chohan
The greatest rulers are the ones whose existence the
people do not notice at all,
The rulers who are inferior to them are the ones whom the
people honor and praise,
And inferior to those are the ones of whom they are
afraid,
And inferior to those are the ones whom they despise.
When there is a lack of faith in the ruler,
No one believes in his rule.
Now, learn how much importance must be attributed to
words.
———
[17c25t] Man-Ho Kwok
The highest form of government
Is what people hardly even realize is there.
Next is that of the sage
Who is seen, and loved, and respected.
Next down is the dictatorship
That thrives on oppression and terror -
And the last is that of those who lie
And end up despised and rejected.
The sage says little -
and does not tie the people down;
And the people stay happy
Believing that what happens
happens, naturally.
———
[17c26t] Gu Zhengkun
The best ruler is unknown to his subjects;
Next comes the ruler loved and praised;
Next comes the ruler being feared;
Next comes the ruler disdained.
The lack of faith on the part of the ruler
Leads to the lack of confidence in him on the part of the
people.
The best ruler is leisurely and carefree, seldom issuing
orders.
When the state affairs are properly dealt with,
The people all say, "It should have happened to us
like this."
———
[17c27t] Chao-Hsiu
Chen
The best rulers are those whom the people barely know
exist.
The next best are those whom the people love and praise.
Then there are those whom the people fear and despise.
If they do not rule the country with faith, the people
will not respond to them with trust.
The best rulers do not need to rule the people with
words.
If they have accomplished their task, the people will be
ruled automatically.
———
[17c28t] Liu Qixuan
The best king rules so that people know that "there
is a king."
The less wise king rules so that he is praised and loved.
The still less wise king rules so that he is feared.
The worst king rules so that he is cursed.
He who abides by nothing,
Who rules by saying and doing nothing misleading,
Achieves such political success that people all think
They are just following their own nature.
———
[17c29t] Shi Fu Hwang
The Ancient Government
Lao Tze says,
In the highest antiquity, people only knew that there
were rulers.
Next were those they loved and praised.
Then there were those they feared.
And finally there were those they despised.
Thus it was when the ruler was deficient in the Tao faith
that his people ensured him with want of faith.
How irresolute are those who appreciate reticence.
Although the work was completed and the undertaking
successful, all the people would say, 'it happened to us naturally.'
———
[17c30t] Ch’u Ta-Kao
The great rulers - the people do not notice their
existence;
The lesser ones - they attach to and praise them;
The still lesser ones - they fear them;
The still lesser ones - they despise them.
For where faith is lacking,
It cannot be met by faith.
Now how much importance must be attributed to words!
———
[17c31t] Paul J. Lin
Of the best, the people barely know of his existence.
Of the next best, the people love and praise him.
Of the next one, the people are afraid of him.
And of the next, the people despise him.
He who does not trust others enough will not be trusted
by them.
Therefore, hesitating, one should carefully choose his
words.
When he accomplishes his task and the things get done,
The people all say: "We have done it by
ourselves."
———
[17c32t] Michael
LaFargue
The greatest ruler: those under him only know he exists;
the next best kind: they love and praise him;
the next: they are in awe of him;
the next: they despise him.
When sincerity does not suffice,
it was not sincerity.
("Reticent - he is sparing with words.")
He achieves successes,
he accomplishes his tasks,
and the hundred clans all say:
"We are just being natural."
———
[17c33t] Cheng Lin
Under the highest type of ruler, the subjects are hardly
aware of his existence.
Under the next type of ruler, the subjects love his
government.
Under the still next type of ruler, the subjects praise
his government.
Under the still next type of ruler, the subjects stand in
awe of his government.
Under the still next type of ruler, the subjects despise
his government.
When one fails to inspire confidence, there must be cause
for distrust.
Be quiet!
How can speech be of any avail!
When there are successes and achievements, the people
believe that these are the natural results.
———
[17c34t] Yi Wu
The best ruler: the people merely know he exists.
Next best: the people love and praise him.
Next: the people fear him.
Lowest: the people despise him.
Because he does not trust enough,
he will not be trusted by others.
Silent, the best ruler values his words.
When he has achieved merit and completed his works,
the people all say, "We did it ourselves."
———
[17c35t] Han Hiong
Tan
People take the great ruler for granted and are oblivious
to his presence.
The good ruler is loved and acclaimed by his subjects.
The mediocre ruler is universally feared.
The bad ruler is generally despised;
Because he lacks credibility, the subjects do not trust
him.
On the other hand, the great ruler seldom issues orders.
Yet he appears to accomplish everything effortlessly.
To his subjects everything he does is just a natural
occurrence.
———
[17c36t] Hua-Ching Ni
High beings of deep universal virtue work unassertively.
They help all people,
yet people are barely aware of their existence.
Leaders of great achievement earn the friendship and
praise of people.
Leaders of great strength make people afraid.
People despise and defy a leader who is untrustworthy.
One cannot inspire confidence in people through words
alone;
it must be accompanied by correct deeds.
When one of subtle virtue has accomplished his task, all
the people will say:
"It is we ourselves who made it so."
———
[17c37t] Chang
Chung-yuan
The best leader is one whom no one knows.
The next best is one who is intimate with the people and
is flattered by them.
The next is one who is feared by the people.
The next is one who is held in contempt by the people.
Therefore, when one's sincerity is not sufficient, one
does not have the confidence of the people.
Be cautious! and spare words.
Then when work is done and things are accomplished,
People will say that things happened by themselves.
———
[17c38t] Henry Wei
The Atmosphere of Simplicity
Ch'un Feng
The best rulers are not known to the people;
Then come those who are loved and praised;
Then those who are held in awe;
And lastly those who are despised.
When one's faith is inadequate,
It will not evoke faith from other people.
(Wise rulers) are wary and treasure their words.
When their task is accomplished and their work done,
All the people would say:
"We did it of our free will."
———
[17c39t] Ha Poong Kim
Of the rulers, the best is one of whose existence his
people are [merely] aware;
Next comes one whom they love and praise;
Next comes one whom they fear;
Next comes one whom they despise.
When you don't trust them,
They will not trust you.
Calm, I rarely speak.
Yet the task is accomplished;
The people call me tzu-jan.
———
[17c40t] Tao Huang
The eminent has consciousness of self.
The next down are loved and praised.
The next down are feared,
At the bottom is the source.
When faith is weak, there is distrust.
Especially in the worth of speech.
Results speak for themselves.
This, people call me Nature.
———
[17c41t] Tang
Zi-chang
The highest rule is that the people are not aware of
being ruled.
The next is that they love and praise it.
The last is what they fear and defy.
Truth alone is not enough, some truth is not always true.
It is still better to have Economy of Words.
After personal duties were accomplished, and the state affairs
were satisfied - all people said "He is natural".
———
[17c42t] Wing-tsit
Chan
The best (rulers) are those whose existence is (merely)
known by the people.
The next best are those who are loved and praised.
The next are those who are feared.
And the next are those who are despised.
It is only when one does not have enough faith in others
that others will have no faith in him.
(The great rulers) value their words highly.
They accomplish their task, they complete their work.
Nevertheless their people say that they simply follow
Nature.
———
[17c91t] И.
И. Семененко
Наивысший
- это когда
низшие лишь
знают о его
существовании;
ниже его
тот, кого с
любовью
хвалят;
еще более
низкого -
боятся,
самого же
низкого -
презирают.
Кто не
способен
доверять
другим, тому
не доверяют.
С какою
неуверенностью
наивысший
относится к
словам!
Он ими
дорожит!
Когда же
свершены
дела,
достигнуты
успехи, то
все в народе
говорят: "Я
самостен".
———
[17c92t] А.
А. Маслов
Лучший из
правителей -
тот, о
существовании
которого
низы не знают.
Следом за
ним идут те
правители,
которых любят
и почитают.
За ними
следуют
правители,
которых низы
боятся, вслед
за коими идут
правители,
которых
презирают.
Тот, в ком
недостаточно
искренности,
сталкивается
с
неискренностью.
Сомневающиеся,
они ценят свои
слова.
Когда их
цель
достигнута, а
дело
завершено, простой
народ
говорит: "Это
случилось с
нами само
собой".
———
[17c93t] Е.
А. Торчинов
О
высочайшем
правителе
все
подданные
знают лишь
одно: он есть.
Ему
уступит тот,
кого народ
любит и
хвалит.
Но еще ниже
тот, кого
народ боится.
Но хуже
всех такой
монарх,
которого в
народе
презирают.
Когда
правитель
никому не
доверяет, ему
доверия не
будет тоже
никогда.
Но
подлинный
правитель
осторожно
относится к
словам, ценя
их.
Когда все
славные дела
его
завершены, народ
воскликнет:
"О, так мы и
сами точно
таковы!"
———
[17c94t] А.
Е. Лукьянов
Лучший
правитель
тот, о
котором низы
знают лишь
то, что есть
таковой.
Хуже его
тот, с
которым
роднясь,
превозносят
его.
Хуже
этого тот,
которого
боятся.
И всех
хуже тот,
которого
презирают.
"Недоверие
питает
неверие!"
О, как
трогательно
глубоки эти
драгоценные
слова!
Успешно
завершаю
последовательность
дел, и все сто
родов
человеческих
называют меня
естественностью
(цзы жань).
———
[17c95t] Ян
Хин-шун
Лучший
правитель
тот, о котором
народ знает
лишь то, что
он
существует.
Несколько
хуже те
правители,
которые требуют
от народа его
любить и
возвышать.
Еще хуже
те правители,
которых
народ боится,
и хуже всех
те правители,
которых
народ презирает.
Поэтому,
кто не
заслуживает
доверия, не
пользуется
доверием [у
людей].
Кто
вдумчив и
сдержан в
словах,
успешно совершает
дела, и народ
говорит, что
он следует
естественности.
———
[17c96t] Д.
П. Конисси
Существует
ли
высочайшее
бытие, я не
знаю;
но можно
(духом)
приблизиться
к нему и
воздавать ему
хвалу, потом -
бояться его,
а затем -
пренебрегать
им.
От
недостатка
веры
происходит
неверие.
О, как
медленны
слова,
сказываемые
с весом и со
смыслом!
Когда
совершены
заслуги и
сделаны
подвиги, то
все
земледельцы
скажут, что
это достигнуто
естественным
ходом вещей.
———
[17c97t] В.
В. Малявин
С
наивысшими
было так:
низы просто
знали, что
они есть.
Ниже
стояли те,
кого все
любили и
прославляли.
Еще ниже
стояли те,
кого боялись,
А ниже
всех - те, кого
презирали.
Тому, кто
в себе не
имеет
достаточно
доверия,
доверия не
окажут.
Нерешительный!
Вот так он
ценит слова.
Добьется
успеха,
сделает дело,
А люди
говорят: "У
нас все
получилось
само собой".
———
[17c98t] Б.
Б.
Виногродский
Самый
высший -
внизу лишь
осознают его
существование.
Следующий
- его любят и
восхваляют.
Следующий
- относятся
со страхом.
Следующий
- относятся с
презрением.
Если в
тебе
недостаточно
веры, то
бытие не верит
тебе.
Будь
осторожным и
цени свои
слова.
Успехи
достигаются,
дела
совершаются.
Представители
ста родов
всегда
считают, что
я в состоянии
самопроизвольной
естественности.
□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□
PSEUDO-CHAPTER Eighteen
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———
[18c01t] Robert G.
Henricks
Therefore, when the Great Way is rejected, it is then
that we have the virtues of humanity and righteousness;
When knowledge and wisdom appear, it is then that there
is great hypocrisy;
When the six relations are not in harmony, it is then
that we have filial piety and compassion;
And when the country is in chaos and confusion, it is
then that there are virtuous officials.
———
[18c02t] John C. H.
Wu
WHEN the Great Tao was abandoned,
There appeared humanity and justice.
When intelligence and wit arose,
There appeared great hypocrites.
When the six relations lost their harmony,
There appeared filial piety and paternal kindness.
When darkness and disorder began to reign in a kingdom,
There appeared the loyal ministers.
———
[18c03t] D. C. Lau
When the great way falls into disuse
There are benevolence and rectitude;
When cleverness emerges
There is great hypocrisy;
When the six relations are at variance
There are filial children;
When the state is benighted
There are loyal ministers.
———
[18c04t] R. L. Wing
When the great Tao is forgotten,
Philanthropy and morality appear.
Intelligent strategies are produced, And great
hypocrisies emerge.
When the Family has no Harmony, Piety and devotion
appear.
The nation is confused by chaos, And loyal patriots
emerge.
———
[18c05t] Ren Jiyu
When the Great Tao is abandoned,
The doctrines of benevolence and righteousness will come
to light.
When knowledge and wisdom appear, Great hypocrisy will
also emerge.
When a family falls into dispute,
Filial piety and parental affection to children will be
advocated.
When a country falls into disorder, There will be loyal
ministers.
———
[18c06t] Gia-fu Feng
When the great Tao is forgotten,
Kindness and morality arise.
When wisdom and intelligence are born,
The great pretense begins.
When there is no peace within the family,
Filial piety and devotion arise.
When the country is confused and in chaos,
Loyal ministers appear.
———
[18c07t] Lok Sang Ho
When the Way has been abandoned,
The talk about kindness and fairness emerges.
When clever people abound,
Fraudulence and pretentiousness become commonplace.
When there is discord in the family,
People will learn to become better parents and better
children.
When the country falls into disarray,
Ministers who faithfully serve the country arise.
———
[18c08t] Xiaolin Yang
When the DAO is thrown away, charity and righteousness
have to be used to govern people.
When simplicity is replaced by smartness and
calculations, there will be a lot of wicked people.
Only when a family is not in harmony, will a good son or
father become precious;
Only when a country is in ruins, will heroes appear.
———
[18c09t] Walter Gorn
Old, PATCHING UP
When the great Tao is lost men follow after charity and
duty to one's neighbour.
When wisdom has met with honours the world is full of
pretenders.
When family ties are severed then filial duty and
parental indulgence take their place.
When a nation is filled with strife then do patriots
flourish.
———
[18c10t] James Legge
When the Great Tao (Way or Method) ceased to be observed,
benevolence and righteousness came into vogue.
(Then) appeared wisdom and shrewdness, and there ensued
great hypocrisy.
When harmony no longer prevailed throughout the six
kinships, filial sons found their manifestation;
when the states and clans fell into disorder, loyal
ministers appeared.
———
[18c11t] David Hinton
When the great Way is abandoned we're faced with Humanity
and Duty.
When clever wisdom appears we're faced with duplicity.
When familial harmony ends we're faced with obedience and
kindness.
And when chaos engulfs the nation we're faced with
trustworthy ministers.
———
[18c12t] Chichung
Huang
Therefore, only when the great Tao was abandoned
Was there humanity and righteousness;
Only when craft emerged
Was there great deception;
Only when the six blood relations became discordant
Was there filial piety and parental love;
Only when state and fief became chaotic
Were there upright officials.
———
[18c13t] Ellen M.
Chen
On the decline of the great Tao,
There are humanity (jen) and righteousness (i).
When intelligence (hui) and knowledge (chih) appear,
There is great artificiality (wei).
When the six relations are not in harmony,
There are filial piety (hsiao) and parental love (tz'u).
When a nation is in darkness (hun) and disorder (lüan),
There are loyal ministers.
———
[18c14t] Lee Sun Chen
Org
When the great Tao was abandoned [by society], theories
on humanitarianism and righteousness sprang up;
When the quest for wisdom was overlooked (discarded by
people responsible for social agenda), sophisticated pretenders flourished;
When discords occurred between father and son, husband
and wife, or among siblings, the exaltation of filial piety and parental
benignancy became social rituals;
When there were chaos and confusions in a state, the
(ceremonial) commendation of loyalty of government officers [became nothing
more than formalities].
———
[18c15t] Tien Cong
Tran
When the great Way was abandoned, there appeared
benevolence and righteousness.
When intelligence arose, there appeared the great lying.
When the six relations lost their harmony, there appeared
filial piety and paternal kindness.
When darkness and disorder began to reign in a kingdom,
there appeared the loyal ministers.
———
[18c16t] Thomas Z.
Zhang
Because morality is abandoned, good behavior becomes
distinguished.
Because there is cleverness, cheating could accompany it.
Because family members do not get along, rules for
respecting elderly and loving youngsters are created.
Because the country is in chaos, there is need for honest
and able officers to uphold order.
———
[18c17t] Arthur Waley
It was when the Great Way declined
That human kindness and morality arose;
It was when intelligence and knowledge appeared
That the Great Artifice began.
It was when the six near ones were no longer at peace
That there was talk of 'dutiful sons';
Nor till fatherland was dark with strife
Did we hear of 'loyal slaves'.
———
[18c18t] Richard John
Lynn
It is when the great Dao is forsaken that benevolence and
righteousness appear,
When wisdom and intelligence emerge that great falsehood
occurs,
When the six relations exist in disharmony that the
obedient and the kind appear, and when the state is in disorder that loyal
ministers arise.
———
[18c19t] Lin Yutang
THE DECLINE OF TAO
On the decline of the great Tao,
The doctrines of "humanity" and
"justice" arose.
When knowledge and cleverness appeared,
Great hypocrisy followed in its wake.
When the six relationships no longer lived at peace,
There was (praise of) "kind parents" and
"filial sons."
When a country fell into chaos and misrule,
There was (praise of) "loyal ministers."
———
[18c20t] Victor H.
Mair
Therefore,
When the great Way was forsaken,
there was humaneness and righteousness;
When cunning and wit appeared,
there was great falsity;
When the six family relationships lacked harmony,
there were filial piety and parental kindness;
When the state and royal house were in disarray,
there were upright ministers.
———
[18c21t] Tolbert
McCarroll
When the great Tao is forgotten,
benevolence and moral codes arise.
When shrewdness and cleverness appear,
great hypocrisy follows.
When there is no harmony in the family,
filial manners are developed.
When the country is in disorder,
ministers appear as loyal servants.
———
[18c22t] David H. Li
When Grand Direction is not in evidence,
nobleness and righteousness come to the fore.
When cleverness and glibness are in view,
grand pretenses come to the fore.
When family relations are in disharmony,
filiality and parental love come to the fore.
When a state is in disarray,
loyal ministers come to the fore.
———
[18c23t] Yasuhiko
Genku Kimura
When the inner truth of the Tao is lost,
The outer code of morality comes into being.
When cleverness reigns in the world,
Hypocrisy becomes rampant;
When discord arises in the family,
Filiality is emphasized;
When chaos befalls the nation,
Respect is accorded to loyal subjects alone.
———
[18c24t] Chou-Wing
Chohan
When the great Tao is lost, justice, righteousness and
good will spring forth.
When wisdom and cunning emerge, hypocrisy raises its
head.
When family ties are no longer harmonious, honoring
parents and caring for children still remain.
When a nation is in a state of confusion and disorder,
patriotism becomes evident.
When Tao is present, equilibrium is present.
When Tao is lost, the differences between things emerge.
———
[18c25t] Man-Ho Kwok
When the Great Tao is lost sight of -
Then people have to try to be kind and gentle.
They try to compensate by being clever
But this only breeds hypocrisy and sleight-of-hand.
When families fall out
relationships sour into useless formality.
When the nation is misled and in chaos ministers mouth
empty promises.
———
[18c26t] Gu Zhengkun
The advocating of benevolence and rectitude
Stems from the disuse of the great Tao.
The great hypocrisy
Follows the emergence of cleverness and wisdom.
Filiality and benevolence come
Along with the family feud.
The loyal subjects show themselves
When the state is in great disorder.
———
[18c27t] Chao-Hsiu
Chen
When the Tao disappears, humanity and justice will appear
by themselves.
When intelligence appears, falsity will appear too.
When relatives fall into disharmony, filial piety and
kindheartedness will appear.
When the country falls into chaos, official loyalists
will appear.
———
[18c28t] Liu Qixuan
When the Way is lost
There needs to be grace and kindness.
When sophisticated knowledge is produced
There must be falsehood.
When relatives turn rude to each other,
There must be filial piety.
When a country is in chaos,
There will appear loyalty.
———
[18c29t] Shi Fu Hwang
The Tao Is Not In Use
Lao Tze says,
When the great Tao is not in use, benevolence and
righteousness come into vogue.
When wisdom and shrewdness appear, there ensures great
hypocrisy.
When six kinships no longer live at peace, filial piety
and lenity find their manifestation.
When the state falls into chaos, loyal ministers appear.
———
[18c30t] Ch’u Ta-Kao
When the great Tao is lost, spring forth benevolence and
righteousness.
When wisdom and sagacity arise, there are great
hypocrites.
When family relations are no longer harmonious, we have
filial children and devoted parents.
When a nation is in confusion and disorder, patriots are
recognized.
Where Tao is, equilibrium is.
When Tao is lost, out come all the differences of things.
———
[18c31t] Paul J. Lin
When the Great Tao is abandoned,
There are human-heartedness and righteousness;
When knowledge and wisdom arise,
There is great hypocrisy;
When the six relations are not in accord,
There are filial piety and paternal affection;
When a country is in disorder,
There are loyal ministers.
———
[18c32t] Michael
LaFargue
When Great Tao vanished
we got 'Goodness and Morality'.
When 'Wisdom and Know-how' arose
we got the Great Shams.
When the six family relationships fell into disharmony
we got 'Respect and Caring'.
When the states and the great families became all
benighted and disordered
we got 'Loyal Subjects'.
———
[18c33t] Cheng Lin
When the great Truth is abandoned, the teachings of
benevolence and righteousness become fashionable.
When wit and cunning are highly esteemed, the adepts in
hypocrisy become fashionable.
When discord reigns in the family, the teachings of
filial piety and fraternal love become fashionable.
When chaos prevails in the country, the loyal ministers
become fashionable.
———
[18c34t] Yi Wu
When the great Way was abandoned,
Humanity and righteousness appeared.
When the intelligent and knowledgeable arose,
Great hypocrisy appeared.
When the six relationships were not in harmony,
Filial piety and paternalistic kindness appeared.
When the state was in chaos and disorder,
Loyal ministers appeared.
———
[18c35t] Han Hiong
Tan
When the great Dao is in decline,
Benevolence and loyalty appear.
As wisdom arises, so does hypocrisy.
Only in a feuding family do filial piety and parental
doting become conspicuous.
Loyal ministers emerge whenever the country is in chaos.
———
[18c36t] Hua-Ching Ni
When humankind strayed from the natural way of life,
relative social disciplines began to appear.
When intelligence and cleverness of mind are admired,
great hypocrisy is born.
When disharmony manifested in family relations,
children who respected their parents and parents who
loved their children became rare examples.
When chaos prevailed in the country,
only a few loyal ministers were recognized.
Let all people return to their true nature.
Love, kindness, wisdom, family harmony, and loyalty
should not be taught one by one,
separately from an honest life.
Then, once again, people will regain the natural virtue
of wholeness.
The world will be naturally ordered.
There will be no one who singly and cunningly works for
personal interest alone.
———
[18c37t] Chang
Chung-yuan
As soon as the great Tao is cast aside,
There prevails the teaching of benevolence and
righteousness.
As soon as intellection and prudence are esteemed,
There is produced the great falsehood.
As soon as the members of a family are no longer at
peace,
There is a demand for filial piety and love.
As soon as a nation is in confusion and rebellion,
There is a claim for loyal officers.
———
[18c38t] Henry Wei
Social Decadence
Su Po
The Great Tao having been abandoned,
There arise benevolence and righteousness.
With the emergence of wit and wisdom,
There comes into being monstrous hypocrisy.
When the six relatives fail to live in harmony,
There arise filial piety and parental love.
When the state falls into darkness and disorder,
There come into existence loyal ministers.
———
[18c39t] Ha Poong Kim
When the great Tao is abandoned,
You have humaneness and righteousness.
When wisdom appears,
You have great falsehood.
When the six relations are in disharmony,
You have filial piety and parental love.
When the state is in disorder,
You have loyal ministers.
———
[18c40t] Tao Huang
When the Great Tao is abandoned,
There is benevolence and righteousness.
When intelligence arises,
There is a great deal of manipulation.
When there is disharmony in the family,
There comes about filial piety.
When the country is in big trouble,
There arises patriotism.
———
[18c41t] Tang
Zi-chang
When the superior Dao was lost, benevolence and
righteousness were created.
When intelligence and skills prevailed, superior
hypocrisy was displayed.
When family relations were not in harmony, filial piety
and parental kindness were encouraged.
When a country was in disorder and justice failed,
loyalty and reliability were required.
———
[18c42t] Wing-tsit
Chan
When the great Tao declined,
The doctrine of humanity and righteousness arose.
When knowledge and wisdom appeared,
There emerged great hypocrisy.
When the six family relationships are not in harmony,
There will be the advocacy of filial piety and deep love
to children.
When a country is in disorder,
There will be the praise of loyal ministers.
———
[18c91t] И.
И. Семененко
Лишь
стоит
пренебречь
великим Дао,
приходят с
человечностью
и
справедливостью.
А
возникает
мудрость, и
появляется
большая ложь.
Когда
враждует вся
родня, то
начинают
исповедовать
сыновнюю
почтительность
с родительской
любовью.
Страна
объята
распрей, и
тогда жалуют
преданные
подданные.
———
[18c92t] А.
А. Маслов
Когда
Великое Дао
утрачивается,
возникают
"гуманность"
и "долг".
Когда
появляется
великое
мудрствование,
то возникает
и великая
фальшь.
Когда нет
гармонии
среди шести
категорий родственников,
то возникает
"сыновняя почтительность".
Когда
государство
охвачено
смутой, то
появляются
"преданные
чиновники".
———
[18c93t] Е.
А. Торчинов
Великий
Дао-Путь
понес ущерб,
и появились милосердие
и
справедливость,
а мудрость видна
лишь тогда,
когда есть
великая ложь.
Шесть
родственников
не в мире, и
появляются
сыновняя
почтительность
и
материнская любовь.
Когда
страна погружена
в
междоусобицы
и смуты, то
появляются и
преданные
подданные.
Отсеките
совершенномудрие!
Отбросьте
мудрость!
И тогда
народ
стократную
выгоду
обретет.
———
[18c94t] А.
Е. Лукьянов
Когда
отбрасывается
Великое Дао,
появляются
Жэнь
(Человеколюбие)
и И (Долг).
Когда
вылезают
мудрствование
и умничанье,
появляется
большая ложь.
Когда
шесть
родственников
в раздоре,
появляются
сыновняя
почтительность
и отцовская
любовь.
Когда в
стране и
царствующем
доме смута и
беспорядок,
появляются
верные слуги.
———
[18c95t] Ян
Хин-шун
Когда
устранили
великое дао,
появились "человеколюбие"
и
"справедливость".
Когда
появилось
мудрствование,
возникло и
великое
лицемерие.
Когда
шесть
родственников
в раздоре,
тогда
появляются
"сыновняя
почтительность"
и "отцовская
любовь".
Когда в
государстве
царит
беспорядок,
тогда появляются
"верные
слуги".
———
[18c96t] Д.
П. Конисси
Когда
великое Тао
будет
покинуто, то
появится
истинная
человечность
и
справедливость.
Когда
широко будет
распространена
мудрость, то
появится
великая
печаль.
Когда
шесть
ближайших
родственников
находятся в
раздоре, то
является
почитание
родителей и
любовь к
детям.
Когда в
государстве
царит
усобица, то
являются
верные слуги.
———
[18c97t] В.
В. Малявин
Когда
Великий Путь
в упадке,
являются
"человечность"
и "долг".
Когда
возникают
суемудрие и
многознайство,
является
великая ложь.
Когда
среди
родичей нет
согласия,
являются
почтительность
и любовь.
Когда
государство
во мраке и в
смуте, являются
"преданные
подданные".
———
[18c98t] Б.
Б.
Виногродский
Исчезает
великий Путь -
появляется
контактность
и осознание.
Уходят
мудрые и
знающие -
появляется
большая
искусственность.
Нет
гармонии в
шести
родственных
связях - появляется
сыновья
почтительность
и братская
любовь.
Смута и
хаос в
государстве
и семьях -
появляются
верные слуги.
□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□
PSEUDO-CHAPTER Nineteen
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———
[19c01t] Robert G.
Henricks
Eliminate sageliness, throw away knowledge,
And the people will benefit a hundredfold.
Eliminate humanity, throw away righteousness,
And the people will return to filial piety and
compassion.
Eliminate craftiness, throw away profit,
Then we will have no robbers and thieves.
These three sayings -
Regarded as a text are not yet complete.
Thus, we must see to it that they have the following
appended:
Manifest plainness and embrace the genuine;
Lessen {self-interest} and make few your desires;
Eliminate learning and have no undue concern.
———
[19c02t] John C. H.
Wu
DROP wisdom, abandon cleverness,
And the people will be benefited a hundredfold.
Drop humanity, abandon justice,
And the people will return to their natural affections.
Drop shrewdness, abandon sharpness,
And robbers and thieves will cease to be.
These three are the criss-cross of Tao,
And are not sufficient in themselves.
Therefore, they should be subordinated
To a Higher principle:
See the Simple and embrace the Primal,
Diminish the self and curb the desires!
———
[19c03t] D. C. Lau
Exterminate the sage, discard the wise,
And the people will benefit a hundredfold;
Exterminate benevolence, discard rectitude,
And the people will again be filial;
Exterminate ingenuity, discard profit,
And there will be no more thieves and bandits.
These three, being false adornments, are not enough
And the people must have something to which they can
attach themselves:
Exhibit the unadorned and embrace the uncarved block,
Have little thought of self and as few desires as
possible.
———
[19c04t] R. L. Wing
Discard the sacred, abandon strategies;
The people will benefit a hundredfold.
Discard philanthropy, abandon morality;
The people will return to natural love.
Discard cleverness, abandon the acquisitive;
The thieves will exist no longer.
However, if these three passages are inadequate, Adhere
to these principles:
Perceive purity; Embrace simplicity; Reduce
self-interest; Limit desires.
———
[19c05t] Ren Jiyu
Only when sageness and wisdom are discarded, can the
people benefit;
Only when benevolence and righteousness are discarded,
can the people return to filial piety and parental affection;
Only when skill and profit are discarded, can there be
thieves and robbers no more.
These three (negative principles) are, however,
inadequate as a doctrine.
Therefore (as a positive instruction) we shall put
people's understanding under this (guidance):
Manifest plainness, embrace simplicity, reduce
selfishness, and hold few desires.
———
[19c06t] Gia-fu Feng
Give up sainthood, renounce wisdom,
And it will be a hundred times better for everyone.
Give up kindness, renounce morality,
And men will rediscover filial piety and love.
Give up ingenuity, renounce profit,
And bandits and thieves will disappear.
These three are outward forms alone; they are not sufficient
in themselves.
It is more important
To see the simplicity,
To realize one's true nature,
To cast off selfishness
And temper desire.
———
[19c07t] Lok Sang Ho
When we stop talking about the Sages
and simply banish contrivance and clever reasoning
That is the time people will really benefit greatly.
When we stop talking about kindness and fairness
That is the time people rediscover their natural filial
piety and their parental instincts.
When people forget about their clever ways and the
pursuit of ease and comfort,
There will be no more thieves.
I cannot say adequately about these three things,
So I will add:
See simplicity;
Espouse simplicity;
Reduce your wild thoughts;
Reduce your desires.
When you have learnt how not to learn,
You will be free from worries.
———
[19c08t] Xiaolin Yang
Get rid of the government and laws, and people will
benefit a hundred times more.
Get rid of charity and righteousness, and people will
return to the original human love.
Get rid of cleverness and materialism, and there will be
no thieves and robbers.
In order to govern a country, it is not enough to just
get rid of these three things;
Also let the people be simple on the outside and plain on
the inside, selfless and desireless.
———
[19c09t] Walter Gorn
Old, REVERTING TO NATURE
By giving up their self-righteousness and abandoning
their wisdom the people would be immensely improved.
Forsaking Charity and Duty to the neighbour, they might
revert to their natural relations.
Abandoning excellence and foregoing gain, the people
would have no more thieves.
The cultivation of these three things has been a failure,
therefore should they go back whence they came.
As for you, do you come forth in your natural simplicity,
lay hold on verities, restrain selfishness, and rid yourself of ambition.
———
[19c10t] James Legge
If we could renounce our sageness and discard our wisdom,
it would be better for the people a hundredfold.
If we could renounce our benevolence and discard our
righteousness, the people would again become filial and kindly.
If we could renounce our artful contrivances and discard
our (scheming for) gain, there would be no thieves nor robbers.
Those three methods (of government)
Thought olden ways in elegance did fail
And made these names their want of worth to veil;
But simple views, and courses plain and true
Would selfish ends and many lusts eschew.
———
[19c11t] David Hinton
If you give up sagehood and abandon wisdom people will
profit a hundred times over.
If you give up Humanity and abandon Duty people will
return to obedience and kindness.
If you give up ingenuity and abandon profit bandits and
thieves will roam no more.
But these three
are mere refinements, nowhere near enough.
They depend on something more:
observe origin's weave,
embrace uncarved simplicity,
self nearly forgotten,
desires rare.
———
[19c12t] Chichung
Huang
Eliminate sageness, abandon craft,
And the people shall benefit a hundredfold;
Eliminate humanity, abandon righteousness,
And the people shall revert to filial piety and parental
love;
Eliminate adroitness, abandon profit,
And robbers and thieves there shall be none.
These three remarks are considered rhetorically
inadequate,
Therefore, let us put them where they belong:
"Display the undyed silk and embrace the unhewn log;
Diminish selfishness and reduce lusts;
Eliminate learning and dispense with anxiety."
———
[19c13t] Ellen M.
Chen
Eliminate sagacity (sheng), discard knowledge (chih),
People will be profited (li) a hundredfold.
Eliminate humanity (jen), discard righteousness (i),
People will again practice filial piety and parental
love.
Abolish artistry (ch'iao), discard profit-seeking (li),
Robbers and thieves shall disappear.
These three pairs adorn (wen) what is deficient (pu tsu).
Therefore, let there be the advice:
Look to the undyed silk, hold on to the uncarved wood
(p'u),
Reduce your sense of self (szu) and lessen your desires
(yü).
———
[19c14t] Lee Sun Chen
Org
If all the sapients and know-it-all intellectuals are banished,
people will be benefited hundredfold;
If so-called humanitarianism and righteousness [which are
currently twisted by sophistry] are abandoned, people will return to [the
simple genuine] filial piety and parental benignancy;
If cunningness and profit-seeking are deterred, robbers
and thieves will not have a chance to flourish;
However, the discussion on these three issues here is not
adequate, I shall further exemplify them elsewhere.
[A proper leader would lead,]
By streamlining the social [structure], so people would
adhere to Simplicity;
By reducing private possession [of goods], so people are
discouraged [to indulge in selfish] desires;
By renouncing [sophists'] studies, so people would not be
tantalized [by ostentatious studies].
———
[19c15t] Tien Cong
Tran
Drop sagacity, abandon intellection, and the people will
be benefited a hundredfold.
Drop benevolence, abandon righteousness, and the people
will return to filial piety and paternal kindness.
Drop shrewdness, abandon profit, and robbers and thieves
will cease to be.
These three, being external adornments, are not enough.
Therefore, there must have something to which the people
attach themselves: see the pure, embrace the unadorned, diminish the self and
curb the desires.
———
[19c16t] Thomas Z.
Zhang
Don't devise tricks to rule people and people will
benefit enormously.
Don't artificially set the rules for family relations and
people will return to their nature of loving each other.
Don't reward cleverness and profit, the robberies and the
thefts will disappear.
The three measures stated above are not enough.
We must fill people's mind with frugality, honesty,
selflessness, and abstinence.
———
[19c17t] Arthur Waley
Banish wisdom, discard knowledge,
And the people will be benefited a hundredfold.
Banish human kindness, discard morality,
And the people will be dutiful and compassionate.
Banish skill, discard profit,
And thieves and robbers will disappear.
If when these three things are done they find life too
plain and unadorned,
Then let them have accessories;
Give them Simplicity to look at, the Uncarved Block to
hold,
Give them selflessness and fewness of desires.
———
[19c18t] Richard John
Lynn
Repudiate sagehood and discard wisdom, and the people
would benefit a hundredfold.
Repudiate benevolence and discard righteousness, and the
people would again be obedient and kind to each other.
Repudiate cleverness and discard sharpness, and thieves
and robbers would not exist.
As for these three pairs of terms,
Because they serve as mere decoration,
Give people the chance to identify with something else:
Exemplify simplicity, embrace the uncarved block
Curtail self-interest, and have few desires.
———
[19c19t] Lin Yutang
REALIZE THE SIMPLE SELF
Banish wisdom, discard knowledge,
And the people shall profit a hundredfold;
Banish "humanity," discard "justice,"
And the people shall recover love of their kin;
Banish cunning, discard "utility,"
And the thieves and brigands shall disappear.
As these three touch the externals and are inadequate;
The people have need of what they can depend upon:
Reveal thy simple self,
Embrace thy original nature,
Check thy selfishness,
Curtail thy desires.
———
[19c20t] Victor H.
Mair
"Abolish sagehood and abandon cunning, the people
will benefit a hundredfold;
Abolish humaneness and abandon righteousness, the people
will once again be filial and kind;
Abolish cleverness and abandon profit, bandits and
thieves will be no more."
These three statements are inadequate as a civilizing
doctrine;
Therefore,
Let something be added to them:
Evince the plainness of undyed silk,
Embrace the simplicity of the unhewn log;
Lessen selfishness,
Diminish desires;
Abolish learning
and you will be without worries.
———
[19c21t] Tolbert
McCarroll
Stop being learned and your troubles will end.
Give up wisdom, discard cleverness,
and the people will benefit a hundredfold.
Give up benevolence, discard moral judgments, and the
people will rediscover natural compassion.
Give up shrewdness, discard gain, and thieves and robbers
will disappear.
These three false adornments are not enough to live by.
They must give way to something more solid.
Look for what is simple and hold onto the Uncarved Block.
Diminish thoughts of self and restrain desires.
———
[19c22t] David H. Li
Renounce saintliness, shun cleverness - let the populace
be better off by a hundredfold.
Renounce nobleness, shun righteousness - let the populace
return to filiality and parental love.
Renounce scheming, shun profiteering - let robbers and
thieves vanish.
The three are inadequate formulation.
Better channel [the populace] to Direction.
Welcome purity, embrace simplicity;
Minimize self-interest, reduce desire.
Renounce learning, eliminate apprehension.
———
[19c23t] Yasuhiko
Genku Kimura
Abandon the relative notions of holiness and wisdom,
And people will benefit a hundred-fold.
Abandon the outer codes of benevolence and rectitude,
And people will return to natural filiality and kindness;
Abandon the unbalanced acts of cleverness and
profiteering,
And there will be no robbers or thieves.
By looking within,
Evince the inner self,
Embrace the unadorned truth;
Diminish the outer self,
Demolish the phantasmic desire.
Abandon the external search for knowledge,
Abolish the internal worry for illusory matters.
———
[19c24t] Chou-Wing
Chohan
Abandon learning,
And grief and sorrow will no longer be known.
Abandon learned volumes, cast off wisdom,
And people will be one hundred times better off.
Abandon righteousness, cast off justice,
And people will return to filial duty and birthing
offspring.
Abandon cunning, cast off avarice,
And bandits and thieves will disappear from the earth.
These four principles, even if they form the foundation
of human culture, are not sufficient.
Therefore, here are principles to which people can adhere:
Show integrity, adhere to simplicity,
Restrain selfishness, curtail lusts.
———
[19c25t] Man-Ho Kwok
If the sage could abandon his wisdom and skill,
Then everyone would be a hundred times better off.
If the sage could let go of holding the scales,
Then everyone would flow in the web of harmony ...
And if the sage can give up looking to gain,
Then there will be no theft or exploitation.
Now while these three things are important they are not
enough:
The people themselves need to learn simplicity.
They shouldn't need to know more than they do,
And should have as few things as possible.
———
[19c26t] Gu Zhengkun
Discard cleverness and wisdom
And the people will benefit themselves a hundredfold;
Discard benevolence and rectitude
And the people will again become filial and loyal;
Discard ingenuity and profit
And theft will no longer exist.
It is not enough to have these points as governing
principles,
So the people must be made subject to the following:
Keep being simple in nature and mind,
Discard selfishness and weaken desires,
Discard cultural knowledge and worries will disappear.
———
[19c27t] Chao-Hsiu
Chen
Eliminate the virtuous man, discard the wise, and the
people will benefit a hundredfold.
Eliminate the goodhearted, discard justice, and the people
will fulfil their filial duty with kindness.
Eliminate skilled workmen, discard profit, and the thief
will not appear.
These three exist only as superficial forms.
Therefore this is the teaching to the people:
Embrace the simple,
hold the unadorned,
remove selfishness,
reduce desire.
———
[19c28t] Liu Qixuan
Advocate no sage knowledge,
And people can benefit one hundred times as much.
Advocate no public welfare,
And people will turn to good and kindly feelings again.
Advocate no art and profit,
And people will not commit theft.
Those three are just roughly relegated
And cannot be fully clarified through words:
The best policy is to strive for simplicity,
To reduce selfish desires,
And to apply no confusing knowledge.
———
[19c29t] Shi Fu Hwang
Realize The Simple Self
Lao Tze says,
If sanctified tenets can be renounced, and craftiness
given up, people will thus profit hundredfold.
If worship of benevolence can be renounced, and adoration
of righteousness given up, people will resume filial piety and lenience.
If artful contrivance and scheming for gain can be given
up, there will be no thieves or robbers.
These three epigrams may not be enough for guidance.
I'd bid even more as:
Sight the simplicity, arms enfold plain and true,
extinguish selfish mind and eschew lust.
———
[19c30t] Ch’u Ta-Kao
Do away with learning, and grief will not be known.
Do away with sageness and eject wisdom, and the people
will be more benefited a hundred times.
Do away with benevolence and eject righteousness, and the
people will return to filial duty and parental love.
Do away with artifice and eject gains, and there will be
no robbers and thieves.
These four, if we consider them as culture, are not
sufficient.
Therefore let there be what the people can resort to:
Appear in plainness and hold to simplicity;
Restrain selfishness and curtail desires.
———
[19c31t] Paul J. Lin
Banish sagacity; forsake wisdom.
The people will benefit a hundredfold.
Banish human-heartedness; forsake righteousness.
The people will recover filial piety and paternal
affection.
Banish craftiness; forsake profit.
Thieves and robbers will no longer exist.
Those three are superficial and inadequate.
Hence the people need something to abide by:
Discern plainness.
Embrace simplicity.
Reduce selfishness.
Restrain desires.
———
[19c32t] Michael
LaFargue
Discard "Wisdom", throw away
"Knowledge" -
the people will benefit a hundredfold.
Discard "Goodness", throw away
"Morality" -
the people will turn back to respect and caring.
Discard "Skill", throw away "Profit"
-
robbers and thieves will disappear.
Taking these three lines as your text -
this is not sufficient.
Give them something to fasten on to:
Pay attention to the Raw,
embrace the Uncarved,
discount your personal interests,
make your desires few.
———
[19c33t] Cheng Lin
Banish the witty and cunning, and the people will be
benefited a hundred-fold.
Cease the teaching of benevolence and righteousness, and
the people will again become filial and fraternal.
Discard deceit and greed, and the people will cease to
rob one another.
The above three are based on artifice, and are
insufficient for good government.
Hence the people should be asked to do the following:
Cherish simplicity and honesty.
Banish selfishness and desires.
Discard learning and fears.
———
[19c34t] Yi Wu
Transcend sagacity and abandon intellect;
The people will be benefited a hundredfold.
Transcend humanity and abandon righteousness;
The people will return to filial piety and paternal
kindness.
Transcend craftiness and abandon profit;
Robbers and thieves no longer will exist.
These three are but ornaments, and inadequate;
Therefore, they should be subordinated.
Appear plain and embrace simplicity;
Reduce selfishness and restrain desires.
———
[19c35t] Han Hiong
Tan
If you discard sagacity and wisdom,
The populace will be better off a hundred-fold.
If you get rid of benevolence and righteousness,
Filial piety and doting affection will return.
If you dispense with ingenuity and profiteering,
There will be no thieves.
All these attributes are mere superficialities.
They are not substantial enough to run the country.
There are other ways:
Outwardly, be simple; and inwardly, you should maintain
your pristine sincerity.
You should not be selfish or avaricious.
———
[19c36t] Hua-Ching Ni
Abandon the separate concepts of holiness and unholiness.
Then all people will be benefitted a hundredfold.
Abandon the separate concepts of justice and humanism,
and all people will return to a natural state of harmony.
Abandon the cunning and cleverness of the mind,
and people will cease to rob and deceive one another.
These things are based on artifice and are thus
inadequate to express the natural virtue of wholeness.
Hence, return to the true self to embrace only the one,
unadorned nature.
Refine personal preference and desire.
End the endless search for segmented, intellectual
knowledge,
and set your mind above worry and vexation.
In this way, one may restore one's unity with the
perfection of one great universal life.
———
[19c37t] Chang
Chung-yuan
Let the people be free from discernment and relinquish
intellection,
Then they will be many times better off.
Stop the teaching of benevolence and get rid of the claim
of justice,
Then the people will love each other once more.
Cease the teaching of cleverness and give up profit,
Then there will be no more stealing and fraud.
Discernment and intellection, benevolence and justice,
cleverness and profit are nothing but outward refinements.
Hence we must seek something other than these.
Reveal simplicity,
Hold to one's original nature,
Rid one's self of selfishness,
Cast away covetousness,
Eliminate artificial learning and one will be free from
anxieties.
———
[19c38t] Henry Wei
Return to Innocence
Huan Ch'un
Forswear wisdom, discard knowledge,
And the people will gain a hundredfold.
Forswear benevolence, discard righteousness,
And the people will recover filial and parental love.
Forswear skill, discard profit,
And thieves and robbers will not appear.
These three steps are inadequate for culture.
They, therefore, have to encompass some others,
Such as:
Display plainness, embrace simplicity,
Reduce selfishness, and decrease desires.
———
[19c39t] Ha Poong Kim
Banish sagehood and wisdom,
And the people will benefit a hundredfold.
Banish humaneness and righteousness,
And the people will return to filial piety and parental
love.
Banish cleverness and profit,
And there will be no more thieves and robbers.
These three
I take to be insufficient as maxims.
Therefore, let them be attached to the following:
Display plainness and embrace the uncarved block,
Diminish the self and reduce desires.
———
[19c40t] Tao Huang
Get rid of wisdom, abandon intelligence, and
People will benefit a hundredfold.
Get rid of benevolence, abandon justice, and
People will return to filial piety and kindness.
Get rid of skill, abandon profit, and
Thieves will disappear.
These three are inadequate.
So just let things be.
Observe the plain and embrace the simple.
Do not think much and do not desire much,
Get rid of learning and worry will disappear.
———
[19c41t] Tang
Zi-chang
Abandon sagacity and drop intelligence, the welfare of
people can be increased hundredfold;
abandon benevolence and drop righteousness, the people will
rejoice in filial piety and parental love;
abandon crafts and profits, robbers and thieves will
cease to exist.
These three are remedies for artificial civilization.
They can never bring about satisfaction:
people should be led to, where they belong - The Nature.
He stopped research, reduced desires, sought plainness,
and embraced original simplicity.
———
[19c42t] Wing-tsit
Chan
Abandon sageliness and discard wisdom;
Then the people will benefit a hundredfold.
Abandon humanity and discard righteousness;
Then the people will return to filial piety and deep
love.
Abandon skill and discard profit;
Then there will be no thieves or robbers.
However, these three things are ornaments (wen) and are
not adequate.
Therefore let people hold on to these:
Manifest plainness,
Embrace simplicity,
Reduce selfishness,
Have few desires.
———
[19c91t] И.
И. Семененко
Когда
отринут
мудрость и
отбросят
знания, от
этого народу
польза
возрастет во
много раз.
Когда
отринут
человечность
и отбросят справедливость,
в народе
воцарятся
вновь
сыновняя
почтительность
с родительской
любовью.
Когда
отринут
изощренность
и отбросят выгоду,
то воры и
разбойники
переведутся.
Эти три
дают лишь
лоск и не
годятся,
поэтому
проникнись
главным: будь
безыскусен,
неразлучен с
первозданным,
уменьши свое
личное, умерь
желания.
———
[19c92t] А.
А. Маслов
Устрани
учения - и не
будет более
забот.
Устрани
мудрецов и
отвергни
мудрость - и
выгода
народу
возрастёт
стократно.
Устрани
гуманность,
отвергни
справедливость
- и народ
вернётся к
сыновней
почтительности
и добрым
делам.
Устрани
хитроумие,
отвергни
выгоду - и не
будет более
воров и
бандитов.
Эти три
[начала]
обманчиво
приукрашены
и не обладают
достаточностью.
Поэтому
надо сделать
так, чтобы
люди принадлежали
к тем, кто
прозревает
неприукрашенное
и объемлет
простоту,
мало думает о
себе и
уменьшает свои
желания.
———
[19c93t] Е.
А. Торчинов
Отсеките
гуманность,
отбросьте
справедливость
- и народ к
сыновней
почтительности
и
материнской
любви
вернется
вновь!
Отсеките
изощренность,
отбросьте
выгоду - и
воры и разбойники
исчезнут!
С триадой
этой не дано
высокому
покончить просвещению.
Поэтому
указываю, что
ведет к
избавлению:
Смотрите
на
безыскусственную
чистоту и обнимите
первозданную
простоту.
Умеряйте
себялюбие,
искореняйте
страсти.
———
[19c94t] А.
Е. Лукьянов
Когда
отбросят
мудрость,
забудут
умничанье,
народу
польза во сто
крат.
Когда
отбросят
Жэнь
(Человеколюбие),
забудут И
(Долг),
народ
возвратится
к
[естественной]
сыновней
почтительности
и отцовской
любви.
Когда
отбросят
искусность,
забудут
выгоду,
не будет
воров и
разбойников.
Эти три
появляются
от
недостатка
культуры
(вэнь).
Поэтому
владейте тем,
что дано.
Внешне
выглядите
скромно,
внутри
сохраняйте
первозданную
духовную
простоту,
будьте
бескорыстны
и
бесстрастны.
———
[19c95t] Ян
Хин-шун
Когда
будут
устранены
мудрствование
и ученость,
народ будет
счастливее
во сто крат;
когда
будут
устранены
"человеколюбие"
и "справедливость",
народ
возвратится
к сыновней
почтительности
и отцовской
любви;
когда
будут
уничтожены
хитрость и
нажива, исчезнут
воры и
разбойники.
Все эти
три вещи
[происходят]
от
недостатка знаний.
Поэтому
нужно
указывать
людям, что
они должны
быть
простыми и
скромными,
уменьшать личные
[желания] и
освобождаться
от страстей.
———
[19c96t] Д.
П. Конисси
Когда
оставлены
святость и
мудрость, то
польза народа
увеличится
во сто раз.
Когда
оставлены
человеколюбие
и справедливость,
то дети будут
почитать
своих родителей,
а родители
будут любить
своих детей.
Когда
покинуты
всякого рода
лукавство и выгоды,
то воров не
будет.
Одной
только
внешностью
достигнуть этих
трех
(пунктов)
невозможно.
Для этого
необходимо
быть более
простым и менее
способным и
бесстрастным.
———
[19c97t] В.
В. Малявин
Устраните
"мудрость",
отбросьте
"разумность",
И польза
людям будет
стократная.
Устраните
"человечность",
отбросьте
"справедливость",
И люди
вернутся к
почитанию и
любви.
Устраните
ловкость, не
ищите выгоды,
И в мире
не станет
воров и
разбойников.
Три эти
суждения не
открывают
всей истины,
Посему
добавлю
кое-что сюда
относящееся:
Будь
безыскусен,
храни
первозданную
цельность;
Избавляйся
от себялюбия,
не угождай
желаниям.
———
[19c98t] Б.
Б.
Виногродский
Избавьтесь
от мудрости,
отбросьте
знания.
Народ
выгадает во
сто крат.
Избавьтесь
от
контактности,
отбросьте осознание-долг.
Народ
вернется к
сыновьей
почтительности
и братской
любви.
Избавьтесь
от умений,
откажитесь
от выгоды.
Больше не
будет воров и
разбойников.
Этой
триады
недостаточно,
чтобы
создать текст.
Причинность:
Можно
свести к
следующим
установкам:
Проявляй
простоту
некрашеного
холста.
Содержи в
себе
безыскусность
необделанного
куска дерева.
Уменьшай
корысть.
Ограничивай
желания.
□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□
PSEUDO-CHAPTER Twenty
□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□
———
[20c01t] Robert G.
Henricks
Agreement and angry rejection;
How great is the difference between them?
Beautiful and ugly;
What's it like - the difference between them?
The one who is feared by others,
Must also because of this fear other men.
Wild, unrestrained! It will never come to an end!
The multitudes are peaceful and happy;
Like climbing a terrace in springtime to feast at the
t'ai-lao sacrifice.
But I'm tranquil and quiet - not yet having given any
sign.
Like a child who has not yet smiled.
Tired and exhausted - as though I have no place to
return.
The multitudes all have a surplus.
I alone seem to be lacking.
Mine is the mind of a fool - ignorant and stupid!
The common people see things clearly;
I alone am in the dark.
The common people discriminate and make fine
distinctions;
I alone am muddled and confused.
Formless am I! Like the ocean;
Shapeless am I! As though I have nothing in which I can
rest.
The masses all have their reasons [for acting];
I alone am stupid and obstinate like a rustic.
But my desires alone differ from those of others -
For I value drawing sustenance from the Mother.
———
[20c02t] John C. H.
Wu
HAVE done with learning,
And you will have no more vexation.
How great is the difference between "eh" and
"o"?
What is the distinction between "good" and
"evil"?
Must I fear what others fear?
What abysmal nonsense this is!
All men are joyous and beaming,
As though feasting upon a sacrificial ox,
As though mounting the Spring Terrace;
I alone am placid and give no sign,
Like a babe which has not yet smiled.
I alone am forlorn as one who has no home to return to.
All men have enough and to spare:
I alone appear to possess nothing.
What a fool I am!
What a muddled mind I have!
All men are bright, bright:
I alone am dim, dim.
All men are sharp, sharp:
I alone am mum, mum!
Bland like the ocean,
Aimless like the wafting gale.
All men settle down in their grooves:
I alone am stubborn and remain outside.
But wherein I am most different from others is
In knowing to take sustenance from my Mother!
———
[20c03t] D. C. Lau
Exterminate learning and there will no longer be worries.
Between yea and nay
How much difference is there?
Between good and evil
How great is the distance?
What others fear
One must also fear.
And wax without having reached the limit.
The multitude are joyous
As if partaking of the {t'ai lao} offering
Or going up to a terrace in spring.
I alone am inactive and reveal no signs,
Like a baby that has not yet learned to smile,
Listless as though with no home to go back to.
The multitude all have more than enough.
I alone seem to be in want.
My mind is that of a fool - how blank!
Vulgar people are clear.
I alone am drowsy.
Vulgar people are alert.
I alone am muddled.
Calm like the sea;
Like a high wind that never ceases.
The multitude all have a purpose.
I alone am foolish and uncouth.
I alone am different from others
And value being fed by the mother.
———
[20c04t] R. L. Wing
Discard the academic; have no anxiety.
How much difference is there between agreement and
servility?
How much difference is there between good and evil?
That one should revere what others revere - how absurd
and uncentered!
The Collective Mind is expansive and flourishing,
As if receiving a great sacrifice,
As if ascending a living observatory.
I alone remain uncommitted,
Like an infant who has not yet smiled,
Unattached, without a place to merge.
The Collective Mind is all-encompassing.
I alone seem to be overlooked.
I am unknowing to the core and unclear, unclear!
Ordinary people are bright and obvious;
I alone am dark and obscure.
Ordinary people are exacting and sharp;
I alone am subdued and dull.
Indifferent like the sea,
Ceaseless like a penetrating wind,
The Collective Mind is ever present.
And yet, I alone am unruly and remote.
I alone am different from the others
In treasuring nourishment from the Mother.
———
[20c05t] Ren Jiyu
Abandon learning and there will be no sorrow.
How much difference is there between approval and
denouncement?
How much difference is there between good and evil?
What others fear cannot but be feared.
It has been so from times of old and the practice doesn
't seem to end.
The multitude are so merry, as though going for a great
banquet or ascending a height with a broad view in springtime.
I alone am indifferent, with no concern, like an infant
that cannot laugh, wearied, indeed, as if I have no home to go to.
The multitude all have more than enough,
I alone seem to lack everything.
My mind is that of a stupid man totally in a muddle.
Common people are so brilliant,
I alone seem to be in the dark.
Common people are so demanding,
I alone seem to be tolerant: so broad as the boundless
sea, so vigorous as the untiring blowing wind.
The multitude have their ability,
I alone seem to be clumsy and incapable.
I alone differ from others, essentially because I have
acquired Tao.
———
[20c06t] Gia-fu Feng
Give up learning, and put an end to your troubles.
Is there a difference between yes and no?
Is there a difference between good and evil?
Must I fear what others fear? What nonsense!
Other people are contented, enjoying the sacrificial
feast of the ox.
In spring some go to the park, and climb the terrace,
But I alone am drifting, not knowing where I am.
Like a newborn babe before it learns to smile,
I am alone, without a place to go.
Others have more than they need, but I alone have
nothing.
I am a fool. Oh, yes! I am confused.
Other men are clear and bright,
But I alone am dim and weak.
Other men are sharp and clever,
But I alone am dull and stupid.
Oh, I drift like the waves of the sea,
Without direction, like the restless wind.
Everyone else is busy,
But I alone am aimless and depressed.
I am different.
I am nourished by the great mother.
———
[20c07t] Lok Sang Ho
What is the difference between saying yes because you
agree and saying yes because you want to please?
What is the difference between good and evil?
When everybody avoids something,
Does it mean it must be avoided?
How ridiculous all this is!
This mode of thinking takes one far from the ultimate
Truth!
The crowds are busily involved with their daily routines.
As if they are attending a feast,
or walking up a beautiful terrace in Spring.
I alone am deserted.
The future seems unknown,
Just as an infant's future is unknown.
I appear to be tired in a directionless journey.
When everybody appears to have more than enough
I alone seem like someone who has lost everything.
Is my mind that of a fool?
People in their mundane worlds look bright.
I on the other hand look dull.
People in the mundane worlds look clever,
I on the other hand look boring.
My mind is unsettled like the open sea and ever restless
like the wind.
Everyone has his properties and status.
I alone look poor and lonely.
I am different from the crowd.
I alone value drawing my nutrients from Mother.
———
[20c08t] Xiaolin Yang
Whether people listen to me or ignore me, what difference
does it make?
Whether people treat me well or not well, what difference
does it make?
Although things that others are afraid of I have to be
afraid of too,
How big the difference is between them and me!
When everyone is excited, like going to a festival or
spring outing,
Only I am quiet, like nothing has happened.
I am like a newborn infant that does not know how to
laugh,
Bored and tired, that has no home to return to.
When everyone has so much excess energy, only I am left
behind.
I have a fool's heart, so dumb!
Everyone seems bright, only I am dull.
Everyone seems to know everything, only I am confused.
My heart spreads like an endless ocean.
My mind wanders like a boundless wind.
Everyone seems competent, only I am slow and stupid.
I am so different from the others, because I am devoted
to the DAO.
———
[20c09t] Walter Gorn
Old, HOLDING ALOOF
Dispense with your learning and save yourselves anxiety;
the difference between certainly and perhaps is not much after all.
Do they help us to distinguish between good and evil? for
one must always be careful of distinctions!
Alas! but the people will never be free from their folly.
They are filled with ambition, as the stallion ox is
filled with lust.
I am singular in my bashfulness, I am devoid of ambition,
I am undeveloped as a little child.
I am but a waif, a stray, a child without a home.
All others have an excess of good things, but I am as one
abandoned.
How foolish and simple am I! I am bewildered.
Everyone sparkles with intelligence, I am alone in my
obscurity.
The people are full of discernment; I alone am dull.
I am tossed about like the ocean; I roll and am never at
rest.
Everyone has something to do; I alone am incapable and
without merit.
I alone am estranged from the people, but I glory on the
breast of my mother!
———
[20c10t] James Legge
When we renounce learning we have no troubles.
The (ready) 'yes,' and (flattering) 'yea;' -
Small is the difference they display.
But mark their issues, good and ill; -
What space the gulf between shall fill?
What all men fear is indeed to be feared;
but how wide and without end is the range of questions
(asking to be discussed)!
The multitude of men look satisfied and pleased;
as if enjoying a full banquet, as if mounted on a tower
in spring.
I alone seem listless and still, my desires having as yet
given no indication of their presence.
I am like an infant which has not yet smiled.
I look dejected and forlorn, as if I had no home to go
to.
The multitude of men all have enough and to spare.
I alone seem to have lost everything.
My mind is that of a stupid man;
I am in a state of chaos.
Ordinary men look bright and intelligent, while I alone
seem to be benighted.
They look full of discrimination, while I alone am dull
and confused.
I seem to be carried about as on the sea, drifting as if
I had nowhere to rest.
All men have their spheres of action, while I alone seem
dull and incapable, like a rude borderer.
(Thus) I alone am different from other men, but I value
the nursing-mother (the Tao).
———
[20c11t] David Hinton
If you give up learning, troubles end.
How much difference is there between yes and no?
And is there a difference between lovely and ugly?
If we can't stop fearing
those things people fear,
it's pure confusion, never-ending confusion.
People all radiate such joy,
happily offering a sacrificial ox
or climbing a tower in spring.
But I go nowhere and reveal nothing,
like a newborn child who has yet to smile,
aimless and worn out
as if the way home were lost.
People all have enough and more.
But I'm abandoned and destitute,
an absolute simpleton, this mind of mine so utterly
muddled and blank.
Others are bright and clear:
I'm dark and murky.
Others are confident and effective:
I'm pensive and withdrawn,
uneasy as boundless seas
or perennial mountain winds.
People all have a purpose in life,
but I'm inept, thoroughly useless and backward.
I'll never be like other people:
I keep to the nurturing mother.
———
[20c12t] Chichung
Huang
Between "Yes, sir" and "Of course,
not!" -
How much difference is there?
Between good and evil -
What difference it is!
He whom the people fear
Cannot but fear the people also.
Faintly, it seems boundless!
The multitude is jubilant,
As if feasting on the Grand Pen,
Or, in springtime, ascending a tower;
I am disinterested, showing no sign whatever,
Like an infant who cannot smile yet;
Fatigued, as if having nowhere to return.
The multitude all has enough and to spare;
I, alone, am destitute.
Mine is a fool's mind indeed, how stupid!
The vulgar are clear-sighted;
I alone am benighted.
The vulgar are discerning;
I alone am muddle-headed.
Dimly, like an ocean!
Faintly, as if endless!
The multitude is all enterprising;
I alone am slow and clumsy.
I wish to be uniquely different from others,
And cherish my nursing mother.
———
[20c13t] Ellen M.
Chen
Eliminate (chüeh) learning so as to have no worries,
Yes and no, how far apart are they?
Good and evil, how far apart are they?
What the sages (jen) fear,
I must not not fear.
I am the wilderness (huang) before the dawn (wei yang).
The multitude (chung jen) are busy and active,
Like partaking of the sacrificial feast,
Like ascending the platform in spring;
I alone (tu) am bland (p'o),
As if I have not yet emerged (chao) into form.
Like an infant who has not yet smiled (hai),
Lost, like one who has nowhere to return (wu so kuei).
The multitudes (chung jen) all have too much (yu yü);
I alone (tu) am deficient (i).
My mind (hsin) is that of a fool (yü),
Nebulous.
Worldly people (su jen) are luminous (chao);
I alone (tu) am dark (hun).
Worldly people are clear-sighted (ch'a);
I alone (tu) am dull (men),
I am calm like the sea,
Like the high winds I never stop (chih).
The multitudes (chung jen) all have their use (i);
I alone (tu) am untamable like lowly material.
I alone (tu) am different from others.
For I treasure feeding on the Mother (mu).
———
[20c14t] Lee Sun Chen
Org
How much difference in effort does it take between
uttering a humble assertive "wei" and an angry blameful
"ah" [in our speech]?
How much difference [of exertion] is there between
praising and disparaging?
A person must fear that which is feared by most people;
A person should [take pre-emptive measure by being]
apprehensive and prepared before danger starts brewing.
Most people would like to seek pleasures;
They found gormandizing on grand feasts (customarily
served with beef, pork and goat) after each rite a great pleasure;
When they ascended [high] terraces for the rite of
Spring, they were so merry [in such soaring high spirit];
I, alone, was bothered [by such flippancy];
I was as ignorant to their excitements as an
[unexcitable] infant was before he turned into a child who began to recognize
what did a smile mean to him;
[During these occasions] I was like a dispirited stray
dog who could not find a home to return to;
The crowd [generally] felt [this kind life style was
gratifying and] fulfilling, only I alone felt having lost [myself in it];
I seemed to have the mind of a fool who is idiotic and
uneducable;
General public were confident of their ostentatious
intelligences;
But I felt my mind was befogged;
Most people were actively prying [for gains];
I alone was immobilized by melancholy.
I felt like that I was fighting constantly with tumbling
waves in the sea;
It also felt like I was struggling [to secure myself to
the ground] against the seemingly endless hurricane!
Most people have some practical purpose to work for;
I alone am incorrigible and uncouth (unconventional)!
I am a loner who is different from others;
Nevertheless, I value the absorption (apprehension) of
fundamental principles (Mother of all laws) [above all things].
———
[20c15t] Tien Cong
Tran
Give up learning, and you will have no more worry.
How great is the difference between "yes" and
"no"?
What is the distinction between "good" and
"evil"?
Must I fear what others fear?
What abysmal nonsense this is!
All men are joyous and beaming, as though feasting upon a
sacrificial ox, as though mounting a spring terrace.
I alone am placid and get no mark, like a babe that has
not yet smiled.
I alone am forlorn as one who has no home to return to.
All men have more than enough.
I alone appear to possess nothing.
What a fool I am!
What an obscure mind I have!
All men are shining.
I alone am dull.
All men are sharp.
I alone am blunt, riffling like the endless ocean,
rambling like the ceaseless wind.
All men have their things.
I alone am stubborn and stupid.
But wherein I am most different from others is in knowing
to prize my nourishing mother.
———
[20c16t] Thomas Z.
Zhang
Studying thoroughly makes people free of worries.
What is the difference between yes and no?
What is the difference between good and evil?
Don't fear when the crowd is afraid.
Why do people feel perplexed?
Because the universe is infinite!
People are cheerful, as if at banquets, and as if sight
seeing from a tower in spring.
I show no emotion, like an infant, and as if wandering
aimlessly.
People have plenty, but I am alone as if I have lost
everything.
I look foolish and stupid.
Ordinary crowds look smart, while I appear naive.
Ordinary crowds look sharp, while I appear dull.
People look deft, while I appear awkward.
I am different from the crowd.
This is because I follow Tao.
———
[20c17t] Arthur Waley
Banish learning, and there will be no more grieving.
Between wei and o
What after all is the difference?
Can it be compared to the difference between good and
bad?
The saying 'what others avoid I too must avoid'
How false and superficial it is!
All men, indeed, are wreathed in smiles,
As though feasting after the Great Sacrifice,
As though going up to the Spring Carnival.
I alone am inert, like a child that has not yet given
sign;
Like an infant that has not yet smiled.
I droop and drift, as though I belonged nowhere.
All men have enough and to spare;
I alone seem to have lost everything.
Mine is indeed the mind of a very idiot,
So dull am I.
The world is full of people that shine;
I alone am dark.
They look lively and self-assured;
I alone, depressed.
I seem unsettled as the ocean;
Blown adrift, never brought to a stop.
All men can be put to some use;
I alone am intractable and boorish.
But wherein I most am different from men
Is that I prize no sustenance that comes not from the
Mother's breast.
———
[20c18t] Richard John
Lynn
Repudiate learning, and stay free of worry.
Really, how distant can approval be from disapproval?
Or, how far apart can praise and censure be?
One feared by others must also fear others accordingly.
A gulf so vast, oh, it is truly infinite!
Common people, caught up in the pursuit of happiness,
behave as if feasting at a great sacrifice or ascending a springtime terrace.
I alone am quiet and indifferent, oh, in an entirely
premanifest state [weizhao], just like an infant who has not yet smiled,
Utterly aimless, oh, just as if I had no place to go
home.
Common people all have more than enough, but I alone seem
to have lost all.
Mine is really the heart/mind of a stupid man!
Absolutely amorphous, oh!
Common people are clearly obvious.
But I alone am cryptically obscure.
Common people are meticulously discriminating,
But I alone muddle everything together.
Floating indifferently, oh, as if out on the sea,
Blown about by the wind, oh, I seem to have no place to
stop.
Common people all would have purpose.
But I alone am doltish and rustic.
I alone wish to be different from others and so value
drawing sustenance from the mother.
———
[20c19t] Lin Yutang
THE WORLD AND I
Banish learning, and vexations end.
Between "Ah!" and "Ough!"
How much difference is there?
Between "good" and "evil"
How much difference is there?
That which men fear
Is indeed to be feared;
But, alas, distant yet is the dawn (of awakening)!
The people of the world are merry-making,
As if partaking of the sacrificial feasts,
As if mounting the terrace in spring;
I alone am mild, like one unemployed,
Like a new-born babe that cannot yet smile,
Unattached, like one without a home.
The people of the world have enough and to spare,
But I am like one left out,
My heart must be that of a fool,
Being muddled, nebulous!
The vulgar are knowing, luminous;
I alone am dull, confused.
The vulgar are clever, self-assured;
I alone, depressed.
Patient as the sea,
Adrift, seemingly aimless.
The people of the world all have a purpose;
I alone appear stubborn and uncouth.
I alone differ from the other people,
And value drawing sustenance from the Mother.
———
[20c20t] Victor H.
Mair
Between "yes sir" and "certainly
not!"
how much difference is there?
Between beauty and ugliness,
how great is the distinction?
He whom others fear,
likewise cannot but fear others.
How confusing,
there is no end to it all!
Joyful are the masses,
as though feasting after the great sacrifice of oxen, or
mounting a terrace in spring.
Motionless am I, without any sign, as a baby that has yet
to gurgle.
How dejected! as though having nowhere to return.
The masses all have more than enough;
I alone am bereft.
I have the heart of a fool.
How muddled!
The ordinary man is luminously clear, I alone seem
confused.
The ordinary man is searchingly exact, I alone am vague
and uncertain.
How nebulous! as the ocean;
How blurred! as though without boundary.
The masses all have a purpose, I alone am stubborn and uncouth.
I desire to be uniquely different from others by honoring
the mother who nourishes.
———
[20c21t] Tolbert
McCarroll
How great is the difference between "yea" and
"yeah"?
How great is the distinction between "good" and
"evil"?
Must I fear what others fear?
How silly!
Everyone else is joyous as if enjoying the greatest
feast, or going up the terraces in spring.
I alone am drifting without direction, like a baby who
has not yet smiled.
I alone am moping as if I had no home.
Everyone else has more than they need,
I alone seem in want.
I have the mind of a fool, how confused I am!
Other people are bright and clever,
I alone am dark.
Other people are alert and self-assured,
I alone am dull and muddled.
I am unsettled like the waves of the sea, like the restless
wind.
Everyone else has a purpose,
I alone am stubborn and awkward.
I am different from other people,
Even so,
I am nourished by the Great.
———
[20c22t] David H. Li
Between obsequiousness and authoritativeness - what is
the difference?
Between beauty and ugliness - is there a difference?
What others fear, do not be unfearful.
Uncultivated, it is because it is unfinished.
Other people are happily gathered, as if readying to
partake in an exquisite banquet, to view a spring parade.
I stand alone, quietly, inconspicuously.
Innocently, as if an infant not knowing how to smile;
Aimlessly, as if a wanderer not knowing where to go.
Other people have much to spare;
I, alone, am bare.
Perhaps my foolish heart.
Common people glow;
I, alone, am in the dark.
Common people are alert;
I, alone, am stark.
Other people are skillful;
I, alone, am clumsy and bashful.
I am different from others;
I treasure being embraced by Mother.
———
[20c23t] Yasuhiko
Genku Kimura
To cease unnecessary learning is to be free from
unnecessary concerns.
How much difference is there between yes and no?
How much distinction is there between good and bad?
Must one fear what everyone fears or value what everyone
values?
In all this, there is no universality, and thus no end to
confusion.
Jolly are the masses in chasing after excitement,
As though feasting at a royal feast, or
Ascending a high tower on a spring day.
Quiet am I by abiding in the stillness of being,
Like a newborn babe as yet to even smile,
Being here and now, and having nowhere to go.
The masses all hoard more than they need.
Forgetful of possessing, I alone am bereft.
My mind is like that of a fool, for I know nothing.
The ordinary man is bright, while I alone seem dark.
The ordinary man is clear, while I alone seem muddled.
Without boundary, I am like the vast ocean,
Without restriction, I am like a gentle wind.
The masses all have things to do;
I alone remain stubbornly unoccupied.
Thus, I am uniquely different from the rest,
Honoring the Tao from which I take my sustenance.
———
[20c24t] Chou-Wing
Chohan
What is actually the difference between "yes"
and "no"?
What is actually the difference between good and bad?
Must we fear what others fear?
The complexity is limitless!
In general, the people are happy, as if they were
enjoying a royal feast,
Or as if they had climbed to the top of the tower on a
spring day.
I alone am indifferent and quiet, I show no signs,
Like a baby who cannot smile yet,
Depressed as if I do not have a home to go back to.
All the others have more than enough,
And I alone, it seems, have a need to make up for what is
missing.
Perhaps my thoughts are the thoughts of a fool,
Ignorant of knowledge, despised by everyone!
The vulgar person is bright,
I alone am so dull and toneless.
The vulgar person is clear,
I alone am so dull and opaque.
I am drifting, I am not anchored,
Swinging back and forth, I am not attached.
In general, everybody has something to do,
I alone am at a loose end, aimless.
I alone am different from the others,
But I value the quest for
Existence that comes from the big mother.
Good and bad, like "yes" and "no,"
are identical in the eyes of the omniscient sage.
But he is afraid of them, since they are infinite, and
can therefore not be foreseen.
However, all told, he, the sage, is different from the
people.
———
[20c25t] Man-Ho Kwok
Listen, give up trying to be so learned
And things will be a lot easier.
Is there really any difference between a 'yes' and a 'no'
said insincerely?
Is there really much of a difference
Between being angry and pretending not to be?
What the people are afraid of I also need to fear.
And what do most people do?
They go looking for a good time.
They go looking for fool's gold and auspicious signs.
Only, you see, I am lazy
And I don't give a damn about fame or money.
I am like a child who cannot bring himself to smile.
What do the people want?
Money and things.
And yet I find I have nothing, and I don't care.
I am as unambitious as any fool.
Most people seem to be bright and sharp
And how do I feel?
Like a blunted sword.
The people, the people are like waves of sea
And I am drifting between them wherever they are blown.
And the people, the people are so busy!
But I have nothing to bother about.
I am a bumpkin, a lout.
I am different, I am strange.
I live for the Mother.
———
[20c26t] Gu Zhengkun
How much difference is seen
Between Yes and No?
How much disparity is shown
Between good and evil?
What other people fear
One must fear;
What a difference - so vast and endless!
The multitude are jubilant
As if enjoying a magnificent feast
Or ascending a terrace to command a view of spring scene.
While I, alone and inactive, remain aloof and
indifferent,
Like a baby that has not yet learned to smile;
I am tired, like a homeless wanderer.
The multitude all have more than enough,
While I, alone, seem to have nothing.
I am one, indeed, with a heart of a fool.
Vulgar people all look sober and complacent,
While I alone seem muddleheaded.
The multitude all appear clever and capable,
While I alone seem slow-witted and clumsy.
I am indeed different from them all
Because I take the greatest interest in obtaining the
Tao.
———
[20c27t] Chao-Hsiu
Chen
One who renounces learning has no sorrow.
Between the 'yea' and the 'nay', is there much
difference?
Between the good and the bad, is there great distance?
Should one fear what other people fear?
If one does not cultivate one's virtue, it is like
letting the land lie waste.
Everyone seeks the things that taste good, the joy in
life.
I alone am detached and expressionless, like a newborn
baby that has not yet learned knowledge or worry.
Everyone wishes for more than they need but I seek to
avoid it.
I have the mind of a fool, but pure.
Everyone shows their intelligence; I show only stupidity.
Everyone tries to find profit with sharpness; I alone do
not find it.
Others' desire has no end; like the sea, they drift
without reaching a goal.
Everyone thinks that they are someone; I only think of
myself as no one.
I behave differently to all the others, and only treasure
being nourished by the mother of all creatures.
———
[20c28t] Liu Qixuan
How much difference can there be
Between praise and criticism?
How similar goodness is to evil!
Why must one want and do
What everyone else wants and does?
What an absurd expanse of culture!
People hustle and bustle everywhere
As if they were enjoying a grand feast
Or climbing a spring tower.
I sit here, alone, like an infant that cannot giggle yet
And look forlorn as if I am homeless.
Everyone else is acquiring, possessing,
But I seem to be losing all the time.
Am I not foolish, indeed?
While others are decisive,
I am muddled.
While others are quick in judgment,
I am dull-minded.
I am like an ocean that cannot be easily stirred,
Or a wind that has nowhere to dwell.
Other people are intelligent, strong-minded, longheaded,
But I seem simple, foolish, slow.
I am different in that
I value only what provides my nourishment.
———
[20c29t] Shi Fu Hwang
The World And I
Lao Tze says,
When knowledge is discarded, there will be no worries.
Yes, or pretending to say yes, how much are they
different?
One is good the other is evil.
The difference is too great.
Most men fear the kings of knowledge, who are certainly formidable.
The world is full of fornication, and its motion cannot
be discontinued.
Lasciviousness exceedingly holds people's minds, which
they anticipate to enjoy as hungry men at full banquets, as men feel
comfortable mounting towers in spring.
I alone keep quiet, as a baby who is not fully grown up,
and has no desire in his mind.
To and fro, I walk; I can't find a place to stay.
People all have had sufficiency, while I still remain in
destitution.
My behavior is like a fool in people's eyes.
Secular men are fast and make haste; but I do not intend
to fetch anything.
Vast is the sea; its water flows to where there is no
end.
People all seem to have had great achievement, while I am
still naughty and stubborn.
I am different from others.
I rely on the Tao too much, as a baby longing for
mother's milk.
———
[20c30t] Ch’u Ta-Kao
Between yea and nay, how much difference is there?
Between good and evil, how much difference is there?
What are feared by others we must fear;
Vastly are they unlimited!
The people in general are as happy as if enjoying a great
feast.
Or, as going up a tower in spring.
I alone am tranquil, and have made no signs,
Like a baby who is yet unable to smile;
Forlorn as if I had no home to go to.
Others all have more than enough,
And I alone seem to be in want.
Possibly mine is the mind of a fool,
Which is so ignorant!
The vulgar are bright,
And I alone seem to be dull.
The vulgar are discriminative, and I alone seem blunt.
I am negligent as if being obscure;
Drifting, as if being attached to nothing.
The people in general all have something to do,
And I alone seem to be impractical and awkward.
I alone am different from others.
But I value seeking sustenance from the Mother.
———
[20c31t] Paul J. Lin
Abandon learning; then one has no sorrow.
Between "yes" and "no", what is the
difference?
Between good and evil, what is the difference?
If I should fear what the people fear,
Then where is the end of my fear?
Lustily the people seem to be enjoying a feast
Or ascending a tower in the springtime.
I alone am unmoved, showing no sentiment,
Like a baby who does not yet know how to smile.
So weary, I seem not to know where to return.
While the multitudes have plenty,
I alone seem to be left out.
My heart is like a fool's.
How chaotic!
Chaotic!
While the common people are so bright,
I alone am so dull!
While the common people know how to differentiate,
I alone cannot see the difference.
Boundless as the sea,
Aimless as the breeze,
I seem to have no stop.
All the people have their purpose,
But I alone am stubborn and despicable.
I alone differ from the others
And value getting nourishment from the Mother.
———
[20c32t] Michael
LaFargue
Break with Learning, and there will be no trouble.
'Yeah' and 'yes sir' -
is there a big difference between them?
'Excellent' and 'despicable' -
what's the real difference between them?
"What others hold in respect, we can't fail to
respect."
Craziness.
Aren't we over this yet?
"All the others are beaming and beaming like people
enjoying a great ceremonial feast,
like people climbing an overlook tower in the spring.
I am alone still -
no indications at all yet,
like an infant who hasn't yet even smiled.
So sad.
Like someone with no place to go home to.
All the others have a superabundance,
I alone seem to have missed out.
Oh my simpleton's mind!
So confused.
Ordinary men are so bright,
I alone am so dull.
Ordinary men are so sharp,
I alone am so stupid.
Churned up like the ocean, blown about, like someone with
no place to rest.
All the others all have their function,
I alone am thick-headed,
like someone from the back country."
I am alone, different from others -
treasuring the nourishing Mother.
———
[20c33t] Cheng Lin
Respect and insolence, - are they really different?
Beauty and ugliness, - are they really different?
A man feels compelled to detest that which the multitude
detest.
The multitude seem to be busy and merry as though they
were celebrating a religious festival or attending a spring picnic.
I alone remain quiet and indifferent.
I roam about in a wide expanse as though I could never
find an anchorage.
I am simple and ignorant like a new-born babe.
I fell weary and desolate like a homeless solitaire.
The multitude seem to have plenty.
I alone seem to have an insufficiency.
The multitude appear wise.
I alone look foolish.
The multitude appear bright.
I alone look dull.
I am like one tossed about on the wide sea or blown about
in a high gale.
The multitude appear useful.
I alone look worthless.
I am different from other men, because I alone esteem the
attainment of Truth.
———
[20c34t] Yi Wu
Transcend learning; there will be no sorrow.
Between "yea" and "nay", what is the
difference?
Between "good" and "evil", what is
the distinction?
What other people fear, I cannot but fear.
Of wandering, there will be no end.
Most people are busy coming and going
As if enjoying a feast,
As if ascending a tower in the springtime.
I alone am unmoved, showing no sign,
Like a baby who has not yet become a child;
Weary, as if I have no home to return to.
Most people have more than enough; I alone seem to be
left out.
My mind is like a fool's! Chaotic, chaotic!
Ordinary people are bright; I alone am dim.
Ordinary people inspect [everything]; I alone am
obscurant,
Indifferent as the sea, endless as a high wind.
Most people are reasonable; I alone am stubborn and mean.
I am different from others; I value being fed by the
Mother.
———
[20c35t] Han Hiong
Tan
Get rid of the knowledge and you eliminate your worry.
To say 'yes' or to howl 'yes', is there a big difference?
The concepts of good and bad, are they that much
different?
Should I also be afraid of what other people are fearful
about?
I am yet to make up my mind on these questions.
Nevertheless, everyone is happy, as if having a great
feast or a nice picnic in spring.
Singularly, I am feeling tranquil and imperturbable.
I am as innocently naive as an infant.
Feeling lost as if I have no place to go back to.
Everyone seems to be smug while I alone feel inadequate.
I am just a clod and am very bewildered.
Everyone appears to be dazzling, but I am simply
lacklustre.
Everyone is astute while I am befuddled.
My thoughts are drifting and ruffling, like an ocean.
My mind is blowing aimlessly like a gale.
Everyone is striving for success and prosperity
While I remain obstinately inane and insignificant.
I know I am different for I am devoted to the study of
Dao.
———
[20c36t] Hua-Ching Ni
In high truth, is there any difference between yes and
no?
Between good and evil, is there any absolute distinction?
Must one fear what everyone fears?
It is still too early for the subtle truth to dawn on
those who are so self-assertive.
The people of the world run about excitedly as if they
were going to miss the yearly, royal, sacrificial feast,
or as if they were going to be the last one to climb a
high tower on a beautiful spring day.
I alone remain quiet and indifferent.
I anchor my being to that which existed before Heaven and
Earth were formed.
I alone am innocent and unknowing, like a newborn babe.
Unoccupied by worldly cares, I move forward to nowhere.
The people of the world have more than enough.
I alone appear to have nothing.
The people of the world appear shrewd and wise.
I alone look foolish.
I like to be forgotten by the world and left alone.
Indeed, I have the mind of a single person!
Calm and self-contained, I am like the vast ocean.
Free and seemingly aimless, I am like a gentle wind.
Everyone seems so clever and self-assured.
I alone appear unlearned and original,
insistent upon a different direction than other people
pursue.
I alone value taking my sustenance from the Mother.
———
[20c37t] Chang
Chung-yuan
What is the difference between the respectful
"wei" and the disrespectful "o"?
What is the difference between good and bad?
Where others are afraid, must I be afraid, too?
How extremely ridiculous this is!
The people are rejoicing as if they are enjoying a
sacrificial feast,
Or walking up a terrace in the blossoming spring.
How quiescent I am, alone unstirred, like a baby before
he knows how to make pleasant expressions.
How aimlessly I wander, with no home to turn to.
People all have many ambitions and desires.
I, alone, seem to have left all of them.
How ignorant I am!
My mind must be that of a fool.
People are glorious and shining.
I, alone, am dark and dull.
People are clever and inquisitive.
I, alone, am obscure and blunt.
How tranquil I am, like the placid sea.
How loftily drifting, as if I am bound nowhere.
People all have their motives.
I, alone, am good for nothing and uncouth.
I am not like the others.
I am nourished by the Mother.
———
[20c38t] Henry Wei
Different from the Madding Crowd
I Su
Forswear learning, and vexation will vanish.
Between an abrupt "Yes" and a gentle
"Yea,"
How much is the difference?
Between the good and the bad,
How much is the difference?
What others fear, one should also fear -
What a silly notion!
Whither will it lead?
Merrily, merrily, the multitude is rejoicing,
As if feasting after the Great Sacrifice,
As if mounting the Terrace of Love.
I alone remain indifferent and show no emotion,
Like an infant as yet unable to smile.
Wandering aimlessly,
I look like a homeless tramp.
The multitude all have enough and to spare;
I alone seem to be left on the wayside.
Oh, my mind is indeed like that of an idiot!
So dull, so dull I feel.
The worldlings are bright and cheerful;
I alone feel gloomy and dismal.
The worldlings are smart and self-confident;
I alone feel disgusted and depressed.
Restless like the sea,
I drift along as if never able to settle down.
The multitude all have some worthy employment;
I alone am stubborn and worthless.
I alone differ from other people,
And love to draw nourishment from the Mother.
———
[20c39t] Ha Poong Kim
Banish learning, and you will have no worries.
"Yes" and "yeah" -
How far apart are they?
Good and bad -
How far apart are they?
"What others fear
You must fear."
How outlandish!
It will never end.
Everybody is cheerful,
As if enjoying a great feast;
As if going up to the terrace for the Spring Festival.
I alone am unexcited, giving no sign,
Like a baby who has not yet smiled;
Weary, as if nowhere to return.
Everybody has more than enough,
I alone seem dispossessed.
Mine is the mind of an ignorant man.
How indifferent!
Common folks are bright,
I alone am dark.
They are keen,
I alone am dull.
Adrift, I feel as if on the sea -
Blown by a high wind that seems never to come to rest.
Everybody is put to use,
I alone am stubborn and foolish like a boor.
Alone, different from others, I treasure the nursing
mother.
———
[20c40t] Tao Huang
How much difference is there between yea and nay?
How much difference is there between beautiful and ugly?
What one fears is what he cannot help but fear.
One is in the wilderness without central ground.
Ordinary people are fulfilled,
Eating delicious food,
Reaching the climax of romance.
I am desireless and without anticipation,
Like a baby who does not yet.
Gathering energy together, entering the abyss beyond the
point of no return.
Ordinary people have more than enough,
I am a fool at heart, as a water droplet is to the
spring.
People of affairs are bright and intelligent.
I alone am unintelligent.
People of affairs are cunning and clever.
I alone am dull and unsophisticated,
Unnoticed in the depth of the sea,
Looked for in an endless horizon.
Ordinary people are productive,
I alone maintain the living essence within.
I alone stay with a unitary source, as if stubborn.
I want to be wholly different from everyone else,
By taking my sustenance from the mother source.
———
[20c41t] Tang
Zi-chang
Abandon learning, there will be no worry!
What is the real meaning between Yes and No?
What is the clear distinction between good and bad?
What all men fear, one has to fear.
Most people are busy, busy and never know where to stop.
Most people are happy-go-lucky, as though they are
attending a great feast or as though they are ascending a tower for
sight-seeing in spring time.
My desire has not yet even started, like an infant who
has not yet become a child.
They are rushing and rushing, and never know where to
rest.
Most people desire more;
I alone prefer less.
I am simple,
Pure and calm.
Most people feel bright, bright;
I alone seem to be dull.
Most people are searching, searching;
I alone keep quiet, quiet.
Like a calm ocean moving without end.
Most people feel that they have merits;
I alone feel myself useless and worthless.
I alone am different from others and still prefer to
drink mother's milk.
———
[20c42t] Wing-tsit
Chan
Abandon learning and there will be no sorrow.
How much difference is there between "Yes,
sir," and "Of course not"?
How much difference is there between "good" and
"evil"?
What people dread, do not fail to dread.
But, alas, how confused, and the end is not yet.
The multitude are merry, as though feasting on a day of
sacrifice.
Or like ascending a tower in the springtime.
I alone am inert, showing no sign (of desires),
Like an infant that has not yet smiled.
Wearied, indeed, I seem to be without a home.
The multitude all possess more than enough.
I alone seem to have lost all.
Mine is indeed the mind of an ignorant man,
Indiscriminate and dull!
Common folks are indeed brilliant;
I alone seem to be in the dark.
Common folks see differences and are clear-cut;
I alone make no distinctions.
I seem drifting as the sea;
Like the wind blowing about, seemingly without
destination.
The multitude all have a purpose;
I alone seem to be stubborn and rustic.
I alone differ from others,
And value drawing sustenance from Mother (Tao).
———
[20c91t] И.
И. Семененко
Не
ведаешь
заботы, когда
перестаешь
учиться.
Как мала
разница
между
словами "да"
и "ладно"!
И как же
связаны
между собой
прекрасное и
безобразное!
Чего
страшатся
люди, не может
не страшить.
Какое
запустение!
Нет этому
конца!
Толпа
находится в
веселье,
словно на
пиру или на
празднике
весны.
Один я
только
пребываю
безучастным
и ни в чем
себя не
проявляю,
как
новорожденный,
который еще
не научился
улыбаться.
Я выгляжу
понурым как
бездомный.
В толпе у
каждого
имеется
какой-либо
излишек, и
лишь у одного
меня - словно
все утеряно.
Какое
сердце у
меня, глупца!
В нем
столько
безрассудности!
Обыденные
люди
отличаются
понятливостью,
один я только
ничего не
смыслю.
Обыденные
люди дотошно
во всем
разбираются,
один только я
остаюсь
невеждой.
Какое у
меня
спокойствие!
Оно
напоминает
океан.
Несусь
как ветер в
вышине!
Словно не
могу нигде
остановиться!
Каждый из
толпы
находит себе
применение, один
я являюсь ни
на что не
годным
неучем.
В отличие
от остальных
людей, я
дорожу лишь
тем, чтобы
меня кормила
грудью мать.
———
[20c92t] А.
А. Маслов
Велика ли
разница
между
одобрением и
хулой?
Велико ли
расстояние
между добром
и злом?
Того,
чего боятся
люди, нельзя
не бояться.
Пустынное!
Оно не имеет
границ.
Все люди
радостны,
будто
захвачены
праздником
императорского
угощения или
прогулкой по
весенним
террасам.
Лишь я
один
безразличен
и не подаю
знаков, будто
младенец,
который ещё
не научился
улыбаться;
утомлённый,
словно
странник, не
имеющий дома,
куда бы мог
возвратиться.
Люди всё
имеют с
избытком,
лишь я один
подобен
отказавшемуся
ото всего.
У меня
сердце
невежды -
столь
замутнено!
Простые
люди
пресветло-светлы,
лишь я один погружён
во тьму.
Простые
люди
пречисто-чисты,
лишь я один
невежественно-безыскусен,
безграничен,
словно море,
неудержим,
будто
яростный
ветер.
Все люди
знают об
использовании,
но я один глуп
и ограничен.
Лишь я
один
отличаюсь от
других и ценю
матерь
Благости.
———
[20c93t] Е.
А. Торчинов
Отбросьте
ученость, и
не будете
знать печали.
"О да!" и
"конечно
нет" далеко
ли друг от
друга
отстоят?
Ну а
добро и зло
друг от друга
отстоят
далеко ли?
Тот, кого
люди боятся,
сам не может
людей не бояться.
О как все
это путано и
неясно, и
конца ему не видно!
Все люди
радостны-радостны,
как будто они
в ритуале
участвуют
жертвенном,
как будто весенней
порой на
башню они
восходят.
О! Только
лишь я один
спокоен-безгласен,
подобно
младенцу, еще
не узнавшему
детства.
О! Я весь
обвит-перевязан,
и мне некуда
возвращаться.
У всех
людей как
будто
излишек, лишь
у меня одного
как будто бы
недостаток.
О! Так
ведь я разум
глупца!
О! Во мне
все
смешано-перемешано.
Все люди
светлы-светлы,
я один темен.
Все люди
отчетливо-четки,
я один скрыт
и неявен.
О! Я
колыхаюсь,
как море.
О! Я парю в
пространстве,
и мне негде
остановиться.
Все люди
к чему-то
стремятся, а
я один остаюсь
простец
простецом.
О! Я
обширен и
глубок, как
море.
Как
ураган, в
пространстве
ношусь, и мне
негде
остановиться!
Я один
отличаюсь от
людей тем,
что ценю мать-кормилицу.
———
[20c94t] А.
Е. Лукьянов
Отбросишь
ученье,
исчезнет и
скорбь.
Насколько
здесь одно
отлично от
другого?
Настолько
ровно,
насколько
зло
расходится с
добром!
То, чего
люди боятся,
нельзя не
бояться.
О ширь
пустотная,
без края и
без центра!
Среди
людей
согласие,
веселье, как
будто делают
Великое
закланье в
день
наступления
весны, когда
она в свои
владенья
входит.
Один лишь
я сокрыт в
тиши без
всяких
признаков
живого,
подобный
эмбриону, еще
не ставшему
ребенком.
В
усталости
скитаюсь по
простору, как
будто некуда
пристать.
У всех
людей достаток
неизбывный,
один лишь я
как тот, кто все
отверг.
Я сердце
глупого.
О тьма
космической
утробы!
Миряне
все сиянием
полны, один
лишь я во мраке
мрачном.
Миряне
любознательны
в исканьях,
один лишь я в
безумной
тьме.
[Вокруг]
то
безмятежность,
которая подобна
глади океана,
то ветра
смерч,
который не
дает волнам
остановиться.
В толпах
людей везде
есть
применение
разумным
силам,
лишь я
наивной
глупостью
подобен
дикарю.
От всех
других я
отличаюсь
тем, что Мать
кормящую
ценю.
———
[20c95t] Ян
Хин-шун
Когда
будет
уничтожена
ученость,
тогда не
будет и печали.
Как
ничтожна
разница
между
обещанием и
лестью и как
велика
разница
между добром
и злом!
Надо
избегать
того, чего
люди боятся.
О! Как
хаотичен
[мир], где все
еще не
установлен
порядок.
Все люди
радостны, как
будто
присутствуют
на
торжественном
угощении или
празднуют
наступление
весны.
Только я
один спокоен
и не
выставляю
себя на свет.
Я подобен
ребенку,
который не
явился в мир.
О! Я
несусь!
Кажется,
нет места,
где мог бы
остановиться.
Все люди
полны
желаний, только
я один
подобен тому,
кто
отказался от
всего.
Я сердце
глупого
человека.
О, как оно
пусто!
Все люди
полны света.
Только я
один подобен
тому, кто
погружен во мрак.
Все люди
пытливы,
только я один
равнодушен.
Я подобен
тому, кто
несется в
мирском
просторе и не
знает, где
ему
остановиться.
Все люди
проявляют
свою
способность,
и только я
один похож на
глупого и
низкого.
Только я
один
отличаюсь от
других тем,
что вижу
основу в еде.
———
[20c96t] Д.
П. Конисси
Когда
уничтожено
будет учение,
то печали не
будет.
Как
велика
разница
между
простым и
сложным!
Как
велика
разница
между добром
и злом!
Необходимо
бояться того,
чего люди
боятся.
О, дико!
еще далеко до
средины.
Многие
держат себя
важно, словно
получают жертвенное
мясо, словно
весной
восходят на
башню.
О, как я
прост!
Во мне
нет ничего
определенного,
как в младенце,
еще не
достигшем
детства.
Я как
будто несусь,
но не знаю
куда и где
остановлюсь.
Многие
люди богаты,
но я ничего
не имею, как будто
все потерял.
Я прост,
как душа
глупого
человека, но
люди света блестят.
Я один
темен, но
люди света
просвещены.
Я один
страдаю
душевно;
волнуюсь,
как море;
блуждаю и
не знаю, где
остановиться.
Многие
люди делают
то, к чему
способны, но
я один глуп и
мужиковат.
Я один
отличаюсь от
других тем,
что люблю питаться
у матери.
———
[20c97t] В.
В. Малявин
Отбрось
ученость, и
не будешь
знать печали.
"Конечно!"
и "Ладно!" -
далеки ль
друг от друга?
Красота и
уродство -
что их
разделяет?
Страхи
людские -
нельзя их не
страшиться.
Темное!
Пустынное! Не
достать его
дна!
Все люди
исполнены
радости,
Словно
празднуют
великую
жертву или
весной
восходят на
башню.
Я один
покоен, ничем
не выдаю
себя, как
младенец, еще
не
улыбнувшийся,
Бессильно
влачащийся
путник - и
некуда возвращаться!
Все
вокруг имеют
в избытке,
Я один
как будто
лишен всего.
У меня
сердце
глупца -
смутное,
простодушное!
Обыкновенные
люди так
скоры на суд,
Я один
пребываю в
неведении.
Обыкновенные
люди судят
так
тщательно,
Я один
отрешен и
бездумен.
Покоен в
волнении!
Словно
великое море.
Мчусь
привольно!
Словно нет
мне пристанища.
У
обыкновенных
людей на все
есть причина,
Я один
прост и прям,
словно неуч.
Я один не
таков, как
другие,
Потому
что умею
кормиться от
Матери.
———
[20c98t] Б.
Б.
Виногродский
Прекратите
учиться, и
тогда не
будет беспокойств.
Как
далеко
отстоят друг от
друга
почтительность
и
пренебрежение?
Как
далеко
отстоят друг
от друга
добро и зло?
Если
человека
боятся, то и
он не может
не бояться.
Безграничное
- это то, что
еще не имеет
центра.
Человек
толпы
радуется
наслаждениям,
как будто
празднует
жертвоприношение
тай-лао, как
будто
взбирается
на башню весной.
Я - один.
Прозрачно-безвкусен
- нет еще
никаких проявлений.
Подобен
ребенку,
который еще
не начал и
улыбаться.
Утомленно
скитаюсь,
будто некуда
мне вернуться.
У
человека
толпы -
всегда есть
избыток.
А я - один,
как будто
утратил.
Я -
глупость в
человеческом
сердце.
Непроницаемость
тьмы.
Обычные
люди светом
сияют.
Я - один.
Сумрачно-мрачный.
Обычные
люди
всматриваются-внимают.
Я - один.
Скучный и
хмурый.
Бесформенность
- это
напоминание
о море.
Ветра
круговорот -
это
напоминание
об
отсутствии
остановки.
У
человека
толпы всегда
есть мотивы.
Лишь я -
один.
Тупой и
грубый.
Я - один.
Отличаюсь
от человека
и питаю в
первую
очередь то,
что меня
порождает.
□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□—■—□
PSEUDO-CHAPTER Twenty-One
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———
[21c01t] Robert G.
Henricks
The character of great virtue follows alone from the Way.
As for the nature of the Way - it's shapeless and
formless.
Formless! Shapeless! Inside there are images.
Shapeless! Formless! Inside there are things.
Hidden! Obscure! Inside there are essences.
These essences are very real;
Inside them is the proof.
From the present back to the past,
Its name has never gone away.
It is by this that we comply with the father of the
multitude [of things].
How do I know that the father of the multitude is so?
By this.