(•)夫佳兵者不祥之器•物或惡之•(•)故有道者不處君子居則貴左用兵則貴右•兵者不祥之器•非君子之器•不得已而用之恬淡為上__ __ (勿)美[也(•)]而美之者是樂殺人•(•)夫樂殺人者__不可以得志於天下矣(•) •[(•)故]吉事尚左•凶事尚右•[是以]偏將軍居左上將軍居右言以喪禮處之•殺人__眾以哀悲泣之戰勝以喪禮處之•Now : fine weapons, they are not tools of good fortune.Creatures detest them, no matter what.Therefore : he who possesses Dao does not live by them.When a noble man is in his dwelling, then he honors theleft.When he commands troops, then he honors the right.Weapons, they are not tools of good fortune.They are not the tools of a noble man.When he has no choice but to use them,To be calm and indifferent is superior –Never pleased, indeed!And he who is pleased enjoys killing people.Now : he who enjoys killing peopleCan not get what he desires from the world!Therefore : in fortunate affairs honor the left,In unfortunate affairs honor the right.Thus the assistant general of the army resides on the left,The supreme general of the army resides on the right.Thus we say they are dwelling at a funeral :When many people are killed,Then mourn and weep with grief for them.Victory in war thus means they will dwell at a funeral.Now:fineweapons,theyarenottoolsofgood fortune. [auspicious,lucky]♦Creaturesdetestthem,no matter what.Therefore:he whopossessesDaodoesnotlive bythem.♦When anoble man2* is in hisdwelling,thenhehonorstheleft.♦When hecommands troops2,thenhehonorstheright.Weapons,theyarenottoolsofgood fortune. [auspicious,lucky]They arenotthetoolsofanoble man2*.♦When hehas no choice3buttousethem,To becalmandindifferentAissuperior–Neverpleased,indeed!BAndhe whoispleased[he]enjoys2killingpeople.[ishappy,pleased]Now:he whoenjoyskillingpeople[happy,pleased]Can2notgetwhat hedesiresfromtheworld2![ambition,will]Therefore: infortunateaffairshonortheleft,Inunfortunateaffairshonortheright.Thus2theassistant general2of thearmyresideson theleft,♦Thesupremegeneralof thearmyresideson theright. [highest,superior]Thuswesaytheyaredwellingat afuneral2C:Whenmanypeoplearekilled,Thenmournandweep with grief2forthem. [thus]Victoryinwarthusmeanstheywilldwellat afuneral2.NotesThe first three lines are not in GUOA : WB and HSG’s use of “indifferent” seems the most neutral, but the three earliest sources technically have the majority with “reverent”, while FY has “peaceful”B : this line comes from the MWD’s and GUO; the later sources are very different (and do not agree with each other); regardless of the source, this line and the next can be translated many different ways due to the multiple meanings of美(“pleased”, “beautiful”, “good”), and whether or not one assumes that weapons are still being talked aboutC :Ames and Hall point out that ancient Chinese custom puts the place of honor on the left in happy events, and on the right in sorrowful events; thus in war, the supreme general sits on the right, acknowledging that war is a sorrowful event, just like a funeralCross-referencescreatures detest them : #24he who “possesses Dao” : #15, #23, #24, #65, #77noble man : #26have no choice : #29, #30Chapter Thirty Two道常無名•樸雖小天下莫能臣__ •侯王若能守之萬物將自賓•天地相合•以降甘露•民莫之令而自均[焉]始制有名名亦既有(•)夫亦將知止知止(所)以不殆譬道之在天下•猶川谷之(與)江海•Dao is ever-constantly without-name.Even though the concept of the uncarved block seemsinsignificant,No one in the world can conquer it.If nobles and kings could maintain it,The ten thousand creatures would naturally obey.Heaven and earth would join with each other,Thus dropping a sweet dew.There are no citizens who would make this happen,Yet it would be naturally fair and impartial.And so, begin to divide and you have names.Once names exist,Men should also be ready to know when to stop.Knowing when to stop is the reason that there is no danger.An analogy for the action of Dao in the world :It is similar to a stream in a valley that becomes part of alarge river or ocean.Daoisever-constantlywithout-name.Even thoughthe [concept of the]uncarved blockseemsinsignificant,No onein theworld2canconquerit.IfnoblesAandkingscouldmaintainit,♦Theten thousandcreatureswouldnaturallyobey.♦Heavenandearthwouldjoinwitheach other,Thusdroppingasweetdew.BThere are nocitizenswhowouldmakethis happen, [they]Yet[it]Cwould benaturallyfair and impartial.♦And so,begintodivideDand youhavenames. [cut&make garments]♦Oncenames[also]exist, [now that]Menshouldalsobereadytoknowwhen tostop.Knowingwhen tostopis thereason that2there isnodanger.Ananalogyfor theactionofDaoin theworld2:It issimilarto astreamin avalleythat[becomes]part ofalarge riverorocean. [it] [together with,take part in]NotesA : while this symbol does literally mean “nobles”, it also specifically refers to a “Marquis”; the Western equivalents for the five grades of Chinese nobility (below the royal family) were Duke, Marquis, Count (or Earl), Viscount, and Baron, in descending orderB :Waley comments that this phrase is used to indicate that the kingdom is at peaceC : “they” could be used here, referring to the citizens instead of this processD : see #28, where the uncarved block is dividedCross-referencesalways/ever-constantly without X : #1, #34, #37without-name : #1, #37, #41nobles (in general) : #37, #39, #42, #62, #80if nobles and kings could maintain it : #37uncarved block : #15, #19, #28, #37, #57ten thousand creatures would naturally… : #37knowing when to stop : #44no danger : #16, #25, #44, #52valley : #6, #15, #28, #39, #41, #66Chapter Thirty Three知人者智•自知者明•勝人者有力•自勝者強•知足者富•強行者有志•不失其所者久•死而不亡者壽•He who knows people is wise;He who knows himself has insight.He who is victorious over people possesses power;He who is victorious over himself is strong.He who knows he has enough is wealthy;He who uses force possesses ambition.He who does not lose his place endures;He who dies yet does not perish has longevity.He whoknowspeopleiswise*;♦He whoknowshimselfhasinsight.[wise,sight]♦He whoisvictoriousoverpeoplepossessespower;♦He whoisvictoriousoverhimselfisstrong.♦He whoknowshe hasenoughiswealthy;♦He whousesforce2possessesambition.♦He whodoesnotlosehisplaceAendures; [for a long time]He whodiesyetdoesnotperishhaslongevity.BNotesA :possibly meaning one’s center, source or root (but then why not use one of the many symbols used elsewhere for these words?), this may be referring to one’s station or position in life (ancient Chinese society was highly stratified); but on the other hand, that sounds very Confucian – so you decide!B : this line has generated much speculation over the millennia;perhaps it refers to being remembered after you die, or the death of the “self”?Cross-referencesstrong : #3, #29, #30, #36, #52, #55, #67, #78knowing one has enough : #44, #46die/death : #6, #42, #50, #67, #74, #75, #76, #80anti-Confucian : #3, #18, #19, #27, #38Chapter Thirty Four
(•)夫佳兵者不祥之器•物或惡之•(•)故有道者不處君子居則貴左用兵則貴右•兵者不祥之器•非君子之器•不得已而用之恬淡為上__ __ (勿)美[也(•)]而美之者是樂殺人•(•)夫樂殺人者__不可以得志於天下矣(•) •[(•)故]吉事尚左•凶事尚右•[是以]偏將軍居左上將軍居右言以喪禮處之•殺人__眾以哀悲泣之戰勝以喪禮處之•Now : fine weapons, they are not tools of good fortune.Creatures detest them, no matter what.Therefore : he who possesses Dao does not live by them.When a noble man is in his dwelling, then he honors theleft.When he commands troops, then he honors the right.Weapons, they are not tools of good fortune.They are not the tools of a noble man.When he has no choice but to use them,To be calm and indifferent is superior –Never pleased, indeed!And he who is pleased enjoys killing people.Now : he who enjoys killing peopleCan not get what he desires from the world!Therefore : in fortunate affairs honor the left,In unfortunate affairs honor the right.Thus the assistant general of the army resides on the left,The supreme general of the army resides on the right.Thus we say they are dwelling at a funeral :When many people are killed,Then mourn and weep with grief for them.Victory in war thus means they will dwell at a funeral.Now:fineweapons,theyarenottoolsofgood fortune. [auspicious,lucky]♦Creaturesdetestthem,no matter what.Therefore:he whopossessesDaodoesnotlive bythem.♦When anoble man2* is in hisdwelling,thenhehonorstheleft.♦When hecommands troops2,thenhehonorstheright.Weapons,theyarenottoolsofgood fortune. [auspicious,lucky]They arenotthetoolsofanoble man2*.♦When hehas no choice3buttousethem,To becalmandindifferentAissuperior–Neverpleased,indeed!BAndhe whoispleased[he]enjoys2killingpeople.[ishappy,pleased]Now:he whoenjoyskillingpeople[happy,pleased]Can2notgetwhat hedesiresfromtheworld2![ambition,will]Therefore: infortunateaffairshonortheleft,Inunfortunateaffairshonortheright.Thus2theassistant general2of thearmyresideson theleft,♦Thesupremegeneralof thearmyresideson theright. [highest,superior]Thuswesaytheyaredwellingat afuneral2C:Whenmanypeoplearekilled,Thenmournandweep with grief2forthem. [thus]Victoryinwarthusmeanstheywilldwellat afuneral2.NotesThe first three lines are not in GUOA : WB and HSG’s use of “indifferent” seems the most neutral, but the three earliest sources technically have the majority with “reverent”, while FY has “peaceful”B : this line comes from the MWD’s and GUO; the later sources are very different (and do not agree with each other); regardless of the source, this line and the next can be translated many different ways due to the multiple meanings of美(“pleased”, “beautiful”, “good”), and whether or not one assumes that weapons are still being talked aboutC :Ames and Hall point out that ancient Chinese custom puts the place of honor on the left in happy events, and on the right in sorrowful events; thus in war, the supreme general sits on the right, acknowledging that war is a sorrowful event, just like a funeralCross-referencescreatures detest them : #24he who “possesses Dao” : #15, #23, #24, #65, #77noble man : #26have no choice : #29, #30
(•)夫佳兵者不祥之器•
物或惡之•
(•)故有道者不處
君子居則貴左
用兵則貴右•
兵者不祥之器•
非君子之器•
不得已而用之
恬淡為上
__ __ (勿)美[也(•)]
而美之者是樂殺人•
(•)夫樂殺人者
__不可以得志於天下矣(•) •
[(•)故]吉事尚左•
凶事尚右•
[是以]偏將軍居左
上將軍居右
言以喪禮處之•
殺人__眾
以哀悲泣之
戰勝以喪禮處之•
Now : fine weapons, they are not tools of good fortune.
Creatures detest them, no matter what.
Therefore : he who possesses Dao does not live by them.
When a noble man is in his dwelling, then he honors the
left.
When he commands troops, then he honors the right.
Weapons, they are not tools of good fortune.
They are not the tools of a noble man.
When he has no choice but to use them,
To be calm and indifferent is superior –
Never pleased, indeed!
And he who is pleased enjoys killing people.
Now : he who enjoys killing people
Can not get what he desires from the world!
Therefore : in fortunate affairs honor the left,
In unfortunate affairs honor the right.
Thus the assistant general of the army resides on the left,
The supreme general of the army resides on the right.
Thus we say they are dwelling at a funeral :
When many people are killed,
Then mourn and weep with grief for them.
Victory in war thus means they will dwell at a funeral.
Now:fineweapons,theyarenottoolsofgood fortune. [auspicious,lucky]
♦Creaturesdetestthem,no matter what.
Therefore:he whopossessesDaodoesnotlive bythem.
♦When anoble man2* is in hisdwelling,thenhehonors
theleft.
♦When hecommands troops2,thenhehonorstheright.
Weapons,theyarenottoolsofgood fortune. [auspicious,lucky]
They arenotthetoolsofanoble man2*.
♦When hehas no choice3buttousethem,
To becalmandindifferentAissuperior–
Neverpleased,indeed!B
Andhe whoispleased[he]enjoys2killingpeople.
[ishappy,pleased]
Now:he whoenjoyskillingpeople[happy,pleased]
Can2notgetwhat hedesiresfromtheworld2![ambition,will]
Therefore: infortunateaffairshonortheleft,
Inunfortunateaffairshonortheright.
Thus2theassistant general2of thearmyresideson theleft,
♦Thesupremegeneralof thearmyresideson theright. [highest,superior]
Thuswesaytheyaredwellingat afuneral2C:
Whenmanypeoplearekilled,
Thenmournandweep with grief2forthem. [thus]
Victoryinwarthusmeanstheywilldwellat afuneral2.
Notes
The first three lines are not in GUO
A : WB and HSG’s use of “indifferent” seems the most neutral, but the three earliest sources technically have the majority with “reverent”, while FY has “peaceful”
B : this line comes from the MWD’s and GUO; the later sources are very different (and do not agree with each other); regardless of the source, this line and the next can be translated many different ways due to the multiple meanings of美(“pleased”, “beautiful”, “good”), and whether or not one assumes that weapons are still being talked about
C :Ames and Hall point out that ancient Chinese custom puts the place of honor on the left in happy events, and on the right in sorrowful events; thus in war, the supreme general sits on the right, acknowledging that war is a sorrowful event, just like a funeral
Cross-references
creatures detest them : #24he who “possesses Dao” : #15, #23, #24, #65, #77
noble man : #26
have no choice : #29, #30
Chapter Thirty Two
道常無名•樸雖小天下莫能臣__ •侯王若能守之萬物將自賓•天地相合•以降甘露•民莫之令而自均[焉]始制有名名亦既有(•)夫亦將知止知止(所)以不殆譬道之在天下•猶川谷之(與)江海•Dao is ever-constantly without-name.Even though the concept of the uncarved block seemsinsignificant,No one in the world can conquer it.If nobles and kings could maintain it,The ten thousand creatures would naturally obey.Heaven and earth would join with each other,Thus dropping a sweet dew.There are no citizens who would make this happen,Yet it would be naturally fair and impartial.And so, begin to divide and you have names.Once names exist,Men should also be ready to know when to stop.Knowing when to stop is the reason that there is no danger.An analogy for the action of Dao in the world :It is similar to a stream in a valley that becomes part of alarge river or ocean.Daoisever-constantlywithout-name.Even thoughthe [concept of the]uncarved blockseemsinsignificant,No onein theworld2canconquerit.IfnoblesAandkingscouldmaintainit,♦Theten thousandcreatureswouldnaturallyobey.♦Heavenandearthwouldjoinwitheach other,Thusdroppingasweetdew.BThere are nocitizenswhowouldmakethis happen, [they]Yet[it]Cwould benaturallyfair and impartial.♦And so,begintodivideDand youhavenames. [cut&make garments]♦Oncenames[also]exist, [now that]Menshouldalsobereadytoknowwhen tostop.Knowingwhen tostopis thereason that2there isnodanger.Ananalogyfor theactionofDaoin theworld2:It issimilarto astreamin avalleythat[becomes]part ofalarge riverorocean. [it] [together with,take part in]NotesA : while this symbol does literally mean “nobles”, it also specifically refers to a “Marquis”; the Western equivalents for the five grades of Chinese nobility (below the royal family) were Duke, Marquis, Count (or Earl), Viscount, and Baron, in descending orderB :Waley comments that this phrase is used to indicate that the kingdom is at peaceC : “they” could be used here, referring to the citizens instead of this processD : see #28, where the uncarved block is dividedCross-referencesalways/ever-constantly without X : #1, #34, #37without-name : #1, #37, #41nobles (in general) : #37, #39, #42, #62, #80if nobles and kings could maintain it : #37uncarved block : #15, #19, #28, #37, #57ten thousand creatures would naturally… : #37knowing when to stop : #44no danger : #16, #25, #44, #52valley : #6, #15, #28, #39, #41, #66
道常無名•
樸雖小
天下莫能臣__ •
侯王若能守之
萬物將自賓•
天地相合•
以降甘露•
民莫之令
而自均
[焉]始制有名
名亦既有
(•)夫亦將知止
知止(所)以不殆
譬道之在天下•
猶川谷之(與)江海•
Dao is ever-constantly without-name.
Even though the concept of the uncarved block seems
insignificant,
No one in the world can conquer it.
If nobles and kings could maintain it,
The ten thousand creatures would naturally obey.
Heaven and earth would join with each other,
Thus dropping a sweet dew.
There are no citizens who would make this happen,
Yet it would be naturally fair and impartial.
And so, begin to divide and you have names.
Once names exist,
Men should also be ready to know when to stop.
Knowing when to stop is the reason that there is no danger.
An analogy for the action of Dao in the world :
It is similar to a stream in a valley that becomes part of a
large river or ocean.
Daoisever-constantlywithout-name.
Even thoughthe [concept of the]uncarved blockseems
insignificant,
No onein theworld2canconquerit.
IfnoblesAandkingscouldmaintainit,
♦Theten thousandcreatureswouldnaturallyobey.
♦Heavenandearthwouldjoinwitheach other,
Thusdroppingasweetdew.B
There are nocitizenswhowouldmakethis happen, [they]
Yet[it]Cwould benaturallyfair and impartial.
♦And so,begintodivideDand youhavenames. [cut&make garments]
♦Oncenames[also]exist, [now that]
Menshouldalsobereadytoknowwhen tostop.
Knowingwhen tostopis thereason that2there isno
danger.
Ananalogyfor theactionofDaoin theworld2:
It issimilarto astreamin avalleythat[becomes]part ofa
large riverorocean. [it] [together with,take part in]
Notes
A : while this symbol does literally mean “nobles”, it also specifically refers to a “Marquis”; the Western equivalents for the five grades of Chinese nobility (below the royal family) were Duke, Marquis, Count (or Earl), Viscount, and Baron, in descending order
B :Waley comments that this phrase is used to indicate that the kingdom is at peace
C : “they” could be used here, referring to the citizens instead of this process
D : see #28, where the uncarved block is divided
Cross-references
always/ever-constantly without X : #1, #34, #37
without-name : #1, #37, #41
nobles (in general) : #37, #39, #42, #62, #80
if nobles and kings could maintain it : #37
uncarved block : #15, #19, #28, #37, #57
ten thousand creatures would naturally… : #37
knowing when to stop : #44
no danger : #16, #25, #44, #52
valley : #6, #15, #28, #39, #41, #66
Chapter Thirty Three
知人者智•自知者明•勝人者有力•自勝者強•知足者富•強行者有志•不失其所者久•死而不亡者壽•He who knows people is wise;He who knows himself has insight.He who is victorious over people possesses power;He who is victorious over himself is strong.He who knows he has enough is wealthy;He who uses force possesses ambition.He who does not lose his place endures;He who dies yet does not perish has longevity.He whoknowspeopleiswise*;♦He whoknowshimselfhasinsight.[wise,sight]♦He whoisvictoriousoverpeoplepossessespower;♦He whoisvictoriousoverhimselfisstrong.♦He whoknowshe hasenoughiswealthy;♦He whousesforce2possessesambition.♦He whodoesnotlosehisplaceAendures; [for a long time]He whodiesyetdoesnotperishhaslongevity.BNotesA :possibly meaning one’s center, source or root (but then why not use one of the many symbols used elsewhere for these words?), this may be referring to one’s station or position in life (ancient Chinese society was highly stratified); but on the other hand, that sounds very Confucian – so you decide!B : this line has generated much speculation over the millennia;perhaps it refers to being remembered after you die, or the death of the “self”?Cross-referencesstrong : #3, #29, #30, #36, #52, #55, #67, #78knowing one has enough : #44, #46die/death : #6, #42, #50, #67, #74, #75, #76, #80anti-Confucian : #3, #18, #19, #27, #38
知人者智•
自知者明•
勝人者有力•
自勝者強•
知足者富•
強行者有志•
不失其所者久•
死而不亡者壽•
He who knows people is wise;
He who knows himself has insight.
He who is victorious over people possesses power;
He who is victorious over himself is strong.
He who knows he has enough is wealthy;
He who uses force possesses ambition.
He who does not lose his place endures;
He who dies yet does not perish has longevity.
He whoknowspeopleiswise*;
♦He whoknowshimselfhasinsight.[wise,sight]
♦He whoisvictoriousoverpeoplepossessespower;
♦He whoisvictoriousoverhimselfisstrong.
♦He whoknowshe hasenoughiswealthy;
♦He whousesforce2possessesambition.
♦He whodoesnotlosehisplaceAendures; [for a long time]
He whodiesyetdoesnotperishhaslongevity.B
Notes
A :possibly meaning one’s center, source or root (but then why not use one of the many symbols used elsewhere for these words?), this may be referring to one’s station or position in life (ancient Chinese society was highly stratified); but on the other hand, that sounds very Confucian – so you decide!
B : this line has generated much speculation over the millennia;perhaps it refers to being remembered after you die, or the death of the “self”?
Cross-references
strong : #3, #29, #30, #36, #52, #55, #67, #78
knowing one has enough : #44, #46
die/death : #6, #42, #50, #67, #74, #75, #76, #80
anti-Confucian : #3, #18, #19, #27, #38
Chapter Thirty Four