Daodejing
(translations: Legge 1891, Suzuki 1913, Goddard 1919, Merel 1995, Indiana 2010)
1
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. (Legge)
The Reason that can be reasoned is not the eternal Reason.
The name that can be named is not the eternal Name.
The Unnamable is of heaven and earth the beginning.
The Namable becomes of the ten thousand things the mother.
Therefore it is said: "He who desireless is found
The spiritual of the world will sound.
But he who by desire is bound
Sees the mere shell of things around."
These two things are the same in source but different in name.
Their sameness is called a mystery.
Indeed, it is the mystery of mysteries.
Of all spirituality it is the door. (Suzuki)
The Dao that can be understood cannot be the primal, or cosmic, Dao,
just as an idea that can be expressed in words cannot be the infinite idea.
And yet this ineffable Dao was the source of all spirit and matter,
and being expressed was the mother of all created things.
Therefore not to desire the things of sense is to know the freedom of spirituality;
and to desire is to learn the limitation of matter.
These two things spirit and matter, so different in nature, have the same origin.
This unity of origin is the mystery of mysteries, but it is the gateway to spirituality. (Goddard)
The Way that can be experienced is not true;
the world that can be constructed is not true.
The Way manifests all that happens and may happen;
The world represents all that exists and may exist.
To experience without intention is to sense the world;
To experience with intention is to anticipate the world.
These two experiences are indistinguishable;
Their construction differs but their effect is the same.
Beyond the gate of experience flows the Way,
Which is ever greater and more subtle than the world. (Merel)
A dao that may be spoken is not the enduring Dao.
A name that may be named is not an enduring name.
No names – this is the beginning of heaven and earth.
Having names – this is the mother of the things of the world.
Make freedom from desire your constant norm; thereby you will see what is subtle.
Make having desires your constant norm; thereby you will see what is manifest.
These two arise from the same source but have different names.
Together they may be termed ‘the mysterious’.
Mystery and more mystery: the gate of all that is subtle. (Indiana)
8
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. (Legge)
Superior goodness resembles water. The water's goodness benefits the ten thousand things, yet it quarrels not. Water dwells in the places which the multitudes of men shun; therefore it is near unto the eternal Reason.
The dwelling of goodness is in lowliness. The heart of goodness is in commotion. When giving, goodness shows benevolence. In words, goodness keeps faith. In government goodness stands for order. In business goodness exhibits ability. The movements of goodness keep time.
It quarrels not. Therefore it is not rebuked. (Suzuki)
True goodness is like water, in that it benefits everything and harms nothing. Like water it ever seeks the lowest place, the place that all others avoid. It is closely kin to the Dao.
For a dwelling it chooses the quiet meadow; for a heart the circling eddy. In generosity it is kind; in speech it is sincere; in authority it is order; in affairs it is ability; in movement it is rhythm.
In as much as it is always peaceable it is never rebuked. (Goddard)
The best of man is like water,
Which benefits all things, and does not contend with them,
Which flows in places that others disdain,
Where it is in harmony with the Way.
So the sage:
Lives within nature,
Thinks within the deep,
Gives within impartiality,
Speaks within trust,
Governs within order,
Crafts within ability,
Acts within opportunity.
He does not contend, and none contend against him. (Merel)
Highest good is like water: water benefits the things of the world and does not contend.
Dwell in places that the masses of men despise. (Indiana)
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). (Legge)
Who by unending discipline of the
senses embraces unity cannot be disintegrated.
By concentrating his vitality and
inducing tenderness he can become like a little child.
By purifying, by cleansing and
profound intuition he can be free from faults.
Who loves the people when
administering the country will practise nonassertion.
Opening and closing the gates of
heaven, he will be like a mother-bird;
bright, and white, and penetrating
the four quarters, he will be unsophisticated.
He quickens them and feeds them. He
quickens but owns not. He acts but claims not. He excels but rules not.
This is called profound virtue.
(Suzuki)
By patience the animal spirits can
be disciplined. By self-control one can unify the character.
By close attention to the will,
compelling gentleness, one can become like a little child.
By purifying the subconscious
desires one may be without fault.
In ruling his country, if the wise
magistrate loves his people, he can avoid compulsion.
In measuring out rewards, the wise
magistrate will act like a mother bird.
While sharply penetrating into every
corner, he may appear to be unsuspecting.
While quickening and feeding his
people, he will be producing but without pride of ownership.
He will benefit but without claim of
reward. He will persuade, but not compel by force.
This is de [teh], the profoundest
virtue. (Goddard)
Embracing the Way, you become embraced;
Breathing gently, you become
newborn;
Clearing your mind, you become
clear;
Nurturing your children, you
become impartial;
Opening your heart, you become
accepted;
Accepting the world, you
embrace the Way.
Bearing and nurturing,
Creating but not owning,
Giving without demanding,
This is harmony. (Merel)
As you carry your bodily soul embracing oneness, can you never depart from it?
As you concentrate your qi and extend your suppleness, can you be as a new born babe?
As you polish the dust from your mysterious mirror, can you render it free of all blemishes?
As you cherish the people and order the state, can you do so without awareness?
As heaven’s gate swings open and shut can you keep to the female?
As your brilliant awareness penetrates everywhere can you refrain from employing it in action?
You give birth to it, you nurture it – yet in giving birth you do not possess it,
in doing it you do not retain it, in leading it you employ no authority:
this is called mysterious power (de). (Indiana)
11
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. (Legge)
Thirty spokes unite in one nave and on that which is non-existent [on the hole in the nave] depends the wheel's utility.
Clay is molded into a vessel and on that which is non-existent [on its hollowness] depends the vessel's utility.
By cutting out doors and windows we build a house and on that which is non-existent [on the empty space within] depends the house's utility.
Therefore, existence renders actual but non-existence renders useful. (Suzuki)
Although the wheel has thirty spokes its utility lies in the emptiness of the hub.
The jar is made by kneading clay, but its usefulness consists in its capacity.
A room is made by cutting out windows and doors through the walls, but the space the walls contain measures the room's value.
In the same way matter is necessary to form, but the value of reality lies in its immateriality.(Or thus: a material body is necessary to existence, but the value of a life is measured by its immaterial soul.) (Goddard)
Thirty spokes meet at a nave; because of the hole we can use the weel.
Clay is molded into a vessel; because of the hollow we may use the cup.
Walls are built around a hearth; because of the doors we may use the house.
Thus tools come from what exists, but use from what does not. (Merel)
Thirty spokes share a single hub; grasp the nothingness at its center to get the use of the wheel.
Clay is fashioned to make a vessel; grasp the nothingness at the center to get the use of the vessel.
Bore windows and doors to create a room; grasp the nothingness of the interior to get the use of the room.
That which is constitutes what is valuable, but that which is not constitutes what is of use. (Indiana)
There was something undefined and complete, coming into existence before Heaven and Earth.
How still it was and formless, standing alone, and
undergoing no change,
reaching everywhere and in no danger (of being
exhausted)!
It may be regarded as the Mother of all things.
I do not know its name, and I give it the designation
of the Tao (the Way or Course).
Making an effort (further) to give it a name I call it
The Great. (Legge)
There is a Being wondrous and complete. Before heaven
and earth, it was.
How calm it is! How spiritual!
Alone it standeth, and it changeth not; around it moveth,
and it suffereth not;
yet therefore can it be the world's mother.
Its name I know not, but its nature I call Reason.
Constrained to give a name, I call it the great.
(Suzuki)
There is Being that is all-inclusive and that existed
before Heaven and Earth.
Calm, indeed, and incorporeal! It is alone and
changeless!
Everywhere it functions unhindered. It thereby becomes
the world's mother.
I do not know its nature; if I try to characterize it,
I will call it Dao.
If forced to give it a name, I will call it the Great.
(Goddard)
There is a mistery,
Beneath abstraction,
Silent, depthless,
Alone, unchanging,
Ubiquitous and liquid,
The mother of nature.
It has no name, but I call it "the
Way";
It has no limit, but I call it
"limitless". (Merel)
There is a thing formed from confusion and born before heaven and earth.
Silent, solitary, alone and unchanging. It revolves everywhere and is
never in danger.
It can be the mother of all under heaven.
I do not know its name, but I style it ‘the Dao’.
If forced to give it a name, I call if ‘the Great’. (Indiana)
He who knows other men is discerning; he who knows
himself is intelligent.
He who overcomes others is strong; he who overcomes
himself is mighty.
He who is satisfied with his lot is rich; he who goes
on acting with energy has a (firm) will.
He who does not fail in the requirements of his
position, continues long;
he who dies and yet does not perish, has longevity.
(Legge)
One who knows others is clever, but one who knows
himself is enlightened.
One who conquers others is powerful, but one who
conquers himself is mighty.
One who knows contentment is rich and one who pushes
with vigor has will.
One who loses not his place endures.
One who may die but will not perish, has life
everlasting. (Suzuki)
He who knows others is intelligent; he who understands
himself is enlightened;
he who is able to conquer others has force, but he who
is able to control himself is mighty.
He who appreciates contentment is wealthy.
He who dares to act has nerve; if he can maintain his
position he will endure,
but he, who dying does not perish, is immortal.
(Goddard)
Who understands the world is learned;
Who understands the self is
enlightened.
Who conquers the world has
strength;
Who conquers the self has
harmony.
Who is determined has purpose;
Who is contented has wealth.
Who defends his home may long
endure;
Who surrenders his home may
long survive it. (Merel)
He who knows men is wise; he who knows himself is
enlightened.
He who conquers men has strength; he who conquers
himself is strong.
He who knows when he has enough is wealthy; he who
perseveres has strong will.
He who does not lose his place is lasting;
he who lasts beyond his death is long lived. (Indiana)
The Tao produced One; One produced Two; Two produced
Three; Three produced All things.
All things leave behind them the Obscurity (out of
which they have come),
and go forward to embrace the Brightness (into which
they have emerged),
while they are harmonized by the Breath of Vacancy.
(Legge)
Reason begets unity; unity begets duality; duality
begets trinity; and trinity begets the ten thousand things.
The ten thousand things are sustained by Yin [the
negative principle];
they are encompassed by Yang [the positive principle],
and the immaterial breath renders them harmonious.
(Suzuki)
Tao produces unity; unity produces duality; duality
produces trinity; trinity produces all things.
All things bear the negative principle (yin)
and embrace the positive principle (yang).
Immaterial vitality, the third principle (chi), makes them harmonious. (Goddard)
The Way bears sensation,
Sensation bears memory,
Sensation and memory bear
abstraction,
And abstraction bears all the
world;
Each thing in the world bears
feeling and doing,
And, imbued with mind, harmony
with the Way. (Merel)
The Dao gives birth to one; one gives
birth to two; two gives birth to three;
three gives birth to the ten thousand
things.
The things of the world bear Yin on their
backs and embrace the Yang.
They exhaust their qi in harmony. (Indiana)
He who knows (the Tao) does not (care to) speak (about
it);
he who is (ever ready to) speak about it does not know
it.
He (who knows it) will keep his mouth shut and close
the portals (of his nostrils).
He will blunt his sharp points and unravel the complications
of things;
he will attemper his brightness, and bring himself
into agreement with the obscurity (of others).
This is called 'the Mysterious Agreement.'
(Such an one) cannot be treated familiarly or
distantly; he is beyond all consideration of profit or injury;
of nobility or meanness: he is the noblest man under
heaven. (Legge)
One who knows does not talk. One who talks does not
know.
Therefore the sage keeps his mouth shut and his
sense-gates closed.
"He will blunt his own sharpness, His own tangles
adjust;
He will dim his own radiance, and be one with his
dust."
This is called profound identification.
Thus he is inaccessible to love and also inaccessible
to enmity. He is inaccessible to profit and inaccessible to loss.
He is also inaccessible to favor and inaccessible to
disgrace. Thus he becomes world-honored. (Suzuki)
The one who knows does not speak; the one who speaks
does not know.
The wise man shuts his mouth and closes his gates.
He softens his sharpness, unravels his tangles,
dims his brilliancy, and reckons himself with the
mysterious.
He is inaccessible to favor or hate; he cannot be
reached by profit or injury;
he cannot be honored or humiliated. Thereby he is
honored by all. (Goddard)
Who understands does not preach; who preaches does not understand.
Reserve your judgments and words;
Smooth differences and forgive
disagreements;
Dull your wit and simplify your purpose;
Accept the world.
Then, friendship and enmity, profit and
loss,
honor and disgrace, will not affect you; the
world will accept you. (Merel)
Those who know do not speak; those who
speak do not know.
Blunt the point, undo the tangle,
Soften the glare, join the dust.
This is called the dark joining.
Hence one cannot become close to it, one
cannot become distant from it,
one cannot profit it, one cannot harm it,
one cannot honor it, one cannot disdain
it. Thus it is honored by the world. (Indiana)
All the world says that, while my Tao is great, it yet appears to be inferior (to other systems of
teaching).
Now it is just its greatness that makes it seem to be
inferior.
If it were like any other (system), for long would its
smallness have been known!
But I have three precious things which I prize and
hold fast.
The first is gentleness; the second is economy; and
the third is shrinking from taking precedence of others.
With that gentleness I can be bold; with that economy
I can be liberal;
shrinking from taking precedence of others, I can
become a vessel of the highest honor. (Legge)
All in the world call me great; but I resemble the
unlikely. Now a man is great only because he resembles the unlikely.
Did he resemble the likely, how lasting, indeed, would
his mediocrity be!
I have three treasures which I cherish and prize.
The first is called compassion. The second is called
economy. The third is called not daring to come to the front in the world.
The compassionate can be brave; the economical can be
generous;
those who dare not come to the front in the world can
become perfect as chief vessels. (Suzuki)
All the world calls Dao great, yet it is by nature immaterial. It is because a thing is
seemingly unreal that it is great.
If a man affects to be great, how long can he conceal
his mediocrity?
Tao has three treasures which he guards and cherishes.
The first is called compassion; the second is called
economy; the third is called humility.
A man that is compassionate can 'be truly brave; if a
man is economical he can be generous;
if he is humble he can become a useful servant.
(Goddard)
All the world says, "I am important; I am separate from all the world.
I am important because I am
separate, were I the same, I could never be important."
Yet here are three treasures that
I cherish and commend to you:
The first is compassion, by
which one finds courage.
The second is restraint, by
which one finds strength.
And the third is unimportance,
by which one finds influence.
Those who are fearless, but
without compassion,
Powerful, but without
restraint,
Or influential, yet important,
Cannot endure. (Merel)
All in the world say my dao is huge, but appears to be worthless.
It is indeed because it is huge that it appears worthless.
If it were worthy would it not long since have become small?
I possess three treasures; I protect them in my grasp.
One is compassion, the second is frugality, and third, I dare not take the lead in the world.
Compassionate, thus I can have valor; frugal, thus I can extend my territory;
unwilling to take the lead in the world, thus my works endure. (Indiana)
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