寵辱若驚貴大患若身•何謂寵辱若驚寵為下得之若驚失之若驚•是謂寵辱若驚何謂貴大患若身吾所以有大患者為吾有身•及吾無身吾有何患(•)(•)故貴以身為天下•若可[以]寄天下[矣(•)] •愛以身為天下若可[以]託天下[矣(•)] •Favor and disgrace seem alarming.High rank brings great suffering if you have a self.What is meant by “favor and disgrace seem alarming”?Favor makes you the inferior, so gaining it seems alarming.Losing it also seems alarming.This is what is meant by “favor and disgrace seemalarming”.What is meant by “high rank brings great suffering if youhave a self”?I am the reason that I have great suffering, I who act likeI have a self.When I am without a self, how could I have suffering?Therefore : he who is high ranking and uses his self toserve the world –It seems he can thus be entrusted with the world!He who is loving and uses his self to serve the world –It seems he can thus be entrusted with the world!♦Favoranddisgraceseemalarming.♦High rankbringsgreatsufferingifyou have aself.Whatismeantby “favoranddisgraceseemalarming”?Favormakesyou theinferiorA, sogainingitseemsalarming.♦Losingit[also]seemsalarming.This iswhat ismeantby “favoranddisgraceseemalarming”.Whatismeantby “high rankbringsgreatsufferingifyouhave aself”?♦Iam thereason that2Ihavegreatsuffering,I whoactlikeIhaveaself.WhenIamwithoutaself,howcouldIhavesuffering?Therefore: [he who] ishigh rankinganduseshisselfBtoservetheworld2–Itseemshecanthusbeentrustedwith theworld2!♦[He who] islovinganduseshisselftoservetheworld2–Itseemshecanthusbeentrustedwith theworld2!NotesA :Ames&Hall point out that “favor” here means something that is bestowed upon you by a superior at their whim, thus it emphasizes your inferiority to them; and since it could be taken away just as easily, merely gaining it is cause for “alarm” (worry, anxiety, etc.)B : this is written in this awkward manner to emphasize that it is the personality or sense-of-self that is being talked about (in the translator’s opinion – see the Introduction and cross-references below)Cross-referencesself : #7, #9, #16, #26, #44, #52, #54, #66serve the world : #39, #49Chapter Fourteen視之不見名曰夷聽之不聞名曰希搏之不得名曰微•此三者不可致詰•(•)故混而為一[一者]其上不皦•其下不昧•繩繩[兮]不可名•復歸於無物•是謂無狀之狀無物之象是謂惚恍迎之不見其首隨之不見其後執古之道以御今之有•能知古始是謂道紀Look, it is not seen; its name is called elusive.Listen, it is not heard; its name is called tenuous.Grasp, it is not gotten; its name is called subtle andobscure.These three things can not be investigated any further –Therefore they blend and become one.This one thing :Its highest point is not bright;Its lowest point is not dark.Continuous and unending!, it can not be named;It returns to non-existence.It is called the form of that which is without-form;The image of non-existence.It is called confusing and indistinct.Meet it and you do not see its beginning;Follow it and you do not see its end.Hold fast to the Way of the ancientsIn order to master the present moment.The ability to know the ancient beginning –This is called the main principle of Dao.Look,itisnotseen; itsnameiscalledelusive°.Listen,itisnotheard; itsnameiscalledtenuous. [rare]Grasp,itisnotgotten; itsnameiscalledsubtle and obscure.Thesethreethingscannotbeinvestigatedanyfurther– [entities] [finer,closer]♦Thereforetheyblendandbecomeone.Thisonething:A[entity]Itshighestpoint isnotbright;Itslowestpoint isnotdark.Continuous and unending2!, itcannotbenamed;♦Itreturns2tonon-existence. [thing-ness]It iscalledtheformof[that which] iswithout-form;♦Theimageofnon-existence. [thing-ness]It iscalledconfusingandindistinct.BMeetitand you donotseeitsbeginning;Followitand you donotseeitsend. [back,rear]Hold fastto theWayoftheancientsIn order tomasterthepresent moment3. [control,manage] [present’sexistence]Theabilitytoknowtheancientbeginning–This iscalledthemain principleCofDao. [discipline]NotesA : Only WB and HSG dropped this lineB : compare to #21, where Dao is also confusing and indistinct, and to #40, where Dao specifically “returns” and “weakens”C : according to Waley,紀literally means “main thread” (as in “of the teaching”), so “principle” seems more appropriate than the modern definition of simply “discipline”Cross-referenceslook, not seenandlisten, not heard : #35tenuous : #41returning : #16, #19, #20, #22, #25, #28, #34, #40, #52,#58, #60, #64, #65, #80confusingandindistinct : #21the ancients/elders : #15, #22, #38, #39, #62, #65, #68Chapter Fifteen古之善為士者微妙玄通深不可識•(•)夫唯不可識(•)故強為之容•豫兮若冬涉川•猶兮若畏四鄰•儼兮其若(客) •渙兮若冰__將釋•敦兮其若樸•曠兮其若谷混兮其若濁•孰能濁以靜之徐清•孰能安以久動之徐生保此道者不欲盈(•)夫唯不盈(是) [以]能蔽[而]不__成The virtue of the ancients made they who were scholarssubtle, mysterious, obscure, deep, and penetrating.Their mysterious depths can not be understood.Now : only because they can not be understood,Therefore we try to emulate their appearance :Hesitant!, as if crossing a winter stream.Wary!, as if afraid of their neighbors all around.Respectful!, they are like a visiting guest.Yielding!, like ice that is about to to break off.Honest and genuine!, they are like the uncarved block.Wide and open!, they are like a valley.Unclear!, they are like muddy water.Who can take muddy water and use stillness to slowly andgently make it pure and clear?Who can take what is tranquil and use continual movementto slowly and gently bring it to life?He who maintains this Way does not desire to be full.Now : only because he is not full,Thus he can be hidden and unfinished.Thevirtueoftheancientsmadethey whowerescholarssubtle, mysterious, obscure, deep, and penetrating4.Theirmysterious depthscannotbeunderstood.Now:onlybecause theycannotbeunderstood,Thereforewetrytoemulatetheirappearance: [act like,become]Hesitant!,as ifcrossingawinterstream.Wary!,as ifafraidof theirneighborsall around. [scheming]Respectful!,theyarelikeavisiting guest.Yielding°!,likeicethat isabout totobreak off. [release,disperse]Honest and genuine!,theyareliketheuncarved block.Wide and open!,theyarelikeavalley.Unclear!,theyarelikemuddy water.A[confused,muddy]Whocantakemuddy waterandusestillnesstoslowly and gentlymakeitpure and clearB?Whocantake what istranquilandusecontinualmovementtoslowly and gentlybringittolife? [for a long time]He whomaintainsthisWaydoesnotdesireto befull.Now:onlybecause he isnotfull,Thus2hecanbehiddenandunfinished2. [notfinish]NotesThe last two lines are not present in GUOA :in this sentence and the next, “muddy water” appears to be a metaphor for one’s state of mind, thus referring to churned-up thoughts and feelingsB :apparently referring to a purity and clarity of the heart/mindCross-referencesthe ancients/elders : #14, #22, #38, #39, #62, #65, #68virtue of the ancients : #65scholar : #41, #68mystery : #1, #6, #10, #27, #51, #56, #62, #65fear/afraid : #17, #20, #72, #74uncarved block : #19, #28, #32, #37, #57valley : #6, #28, #32, #39, #41, #66stillness : #16, #26, #37, #45, #57, #61he who “possesses Dao” : #23, #24, #31, #65, #77hidden : #41Chapter Sixteen
寵辱若驚貴大患若身•何謂寵辱若驚寵為下得之若驚失之若驚•是謂寵辱若驚何謂貴大患若身吾所以有大患者為吾有身•及吾無身吾有何患(•)(•)故貴以身為天下•若可[以]寄天下[矣(•)] •愛以身為天下若可[以]託天下[矣(•)] •Favor and disgrace seem alarming.High rank brings great suffering if you have a self.What is meant by “favor and disgrace seem alarming”?Favor makes you the inferior, so gaining it seems alarming.Losing it also seems alarming.This is what is meant by “favor and disgrace seemalarming”.What is meant by “high rank brings great suffering if youhave a self”?I am the reason that I have great suffering, I who act likeI have a self.When I am without a self, how could I have suffering?Therefore : he who is high ranking and uses his self toserve the world –It seems he can thus be entrusted with the world!He who is loving and uses his self to serve the world –It seems he can thus be entrusted with the world!♦Favoranddisgraceseemalarming.♦High rankbringsgreatsufferingifyou have aself.Whatismeantby “favoranddisgraceseemalarming”?Favormakesyou theinferiorA, sogainingitseemsalarming.♦Losingit[also]seemsalarming.This iswhat ismeantby “favoranddisgraceseemalarming”.Whatismeantby “high rankbringsgreatsufferingifyouhave aself”?♦Iam thereason that2Ihavegreatsuffering,I whoactlikeIhaveaself.WhenIamwithoutaself,howcouldIhavesuffering?Therefore: [he who] ishigh rankinganduseshisselfBtoservetheworld2–Itseemshecanthusbeentrustedwith theworld2!♦[He who] islovinganduseshisselftoservetheworld2–Itseemshecanthusbeentrustedwith theworld2!NotesA :Ames&Hall point out that “favor” here means something that is bestowed upon you by a superior at their whim, thus it emphasizes your inferiority to them; and since it could be taken away just as easily, merely gaining it is cause for “alarm” (worry, anxiety, etc.)B : this is written in this awkward manner to emphasize that it is the personality or sense-of-self that is being talked about (in the translator’s opinion – see the Introduction and cross-references below)Cross-referencesself : #7, #9, #16, #26, #44, #52, #54, #66serve the world : #39, #49
寵辱若驚
貴大患若身•
何謂寵辱若驚
寵為下得之若驚
失之若驚•
是謂寵辱若驚
何謂貴大患若身
吾所以有大患者為吾有身•
及吾無身吾有何患(•)
(•)故貴以身為天下•
若可[以]寄天下[矣(•)] •
愛以身為天下
若可[以]託天下[矣(•)] •
Favor and disgrace seem alarming.
High rank brings great suffering if you have a self.
What is meant by “favor and disgrace seem alarming”?
Favor makes you the inferior, so gaining it seems alarming.
Losing it also seems alarming.
This is what is meant by “favor and disgrace seem
alarming”.
What is meant by “high rank brings great suffering if you
have a self”?
I am the reason that I have great suffering, I who act like
I have a self.
When I am without a self, how could I have suffering?
Therefore : he who is high ranking and uses his self to
serve the world –
It seems he can thus be entrusted with the world!
He who is loving and uses his self to serve the world –
It seems he can thus be entrusted with the world!
♦Favoranddisgraceseemalarming.
♦High rankbringsgreatsufferingifyou have aself.
Whatismeantby “favoranddisgraceseemalarming”?
Favormakesyou theinferiorA, sogainingitseems
alarming.
♦Losingit[also]seemsalarming.
This iswhat ismeantby “favoranddisgraceseem
alarming”.
Whatismeantby “high rankbringsgreatsufferingifyou
have aself”?
♦Iam thereason that2Ihavegreatsuffering,I whoactlike
Ihaveaself.
WhenIamwithoutaself,howcouldIhavesuffering?
Therefore: [he who] ishigh rankinganduseshisselfBto
servetheworld2–
Itseemshecanthusbeentrustedwith theworld2!
♦[He who] islovinganduseshisselftoservetheworld2–
Itseemshecanthusbeentrustedwith theworld2!
Notes
A :Ames&Hall point out that “favor” here means something that is bestowed upon you by a superior at their whim, thus it emphasizes your inferiority to them; and since it could be taken away just as easily, merely gaining it is cause for “alarm” (worry, anxiety, etc.)
B : this is written in this awkward manner to emphasize that it is the personality or sense-of-self that is being talked about (in the translator’s opinion – see the Introduction and cross-references below)
Cross-references
self : #7, #9, #16, #26, #44, #52, #54, #66
serve the world : #39, #49
Chapter Fourteen
視之不見名曰夷聽之不聞名曰希搏之不得名曰微•此三者不可致詰•(•)故混而為一[一者]其上不皦•其下不昧•繩繩[兮]不可名•復歸於無物•是謂無狀之狀無物之象是謂惚恍迎之不見其首隨之不見其後執古之道以御今之有•能知古始是謂道紀Look, it is not seen; its name is called elusive.Listen, it is not heard; its name is called tenuous.Grasp, it is not gotten; its name is called subtle andobscure.These three things can not be investigated any further –Therefore they blend and become one.This one thing :Its highest point is not bright;Its lowest point is not dark.Continuous and unending!, it can not be named;It returns to non-existence.It is called the form of that which is without-form;The image of non-existence.It is called confusing and indistinct.Meet it and you do not see its beginning;Follow it and you do not see its end.Hold fast to the Way of the ancientsIn order to master the present moment.The ability to know the ancient beginning –This is called the main principle of Dao.Look,itisnotseen; itsnameiscalledelusive°.Listen,itisnotheard; itsnameiscalledtenuous. [rare]Grasp,itisnotgotten; itsnameiscalledsubtle and obscure.Thesethreethingscannotbeinvestigatedanyfurther– [entities] [finer,closer]♦Thereforetheyblendandbecomeone.Thisonething:A[entity]Itshighestpoint isnotbright;Itslowestpoint isnotdark.Continuous and unending2!, itcannotbenamed;♦Itreturns2tonon-existence. [thing-ness]It iscalledtheformof[that which] iswithout-form;♦Theimageofnon-existence. [thing-ness]It iscalledconfusingandindistinct.BMeetitand you donotseeitsbeginning;Followitand you donotseeitsend. [back,rear]Hold fastto theWayoftheancientsIn order tomasterthepresent moment3. [control,manage] [present’sexistence]Theabilitytoknowtheancientbeginning–This iscalledthemain principleCofDao. [discipline]NotesA : Only WB and HSG dropped this lineB : compare to #21, where Dao is also confusing and indistinct, and to #40, where Dao specifically “returns” and “weakens”C : according to Waley,紀literally means “main thread” (as in “of the teaching”), so “principle” seems more appropriate than the modern definition of simply “discipline”Cross-referenceslook, not seenandlisten, not heard : #35tenuous : #41returning : #16, #19, #20, #22, #25, #28, #34, #40, #52,#58, #60, #64, #65, #80confusingandindistinct : #21the ancients/elders : #15, #22, #38, #39, #62, #65, #68
視之不見名曰夷
聽之不聞名曰希
搏之不得名曰微•
此三者不可致詰•
(•)故混而為一
[一者]
其上不皦•
其下不昧•
繩繩[兮]不可名•
復歸於無物•
是謂無狀之狀
無物之象
是謂惚恍
迎之不見其首
隨之不見其後
執古之道
以御今之有•
能知古始
是謂道紀
Look, it is not seen; its name is called elusive.
Listen, it is not heard; its name is called tenuous.
Grasp, it is not gotten; its name is called subtle and
obscure.
These three things can not be investigated any further –
Therefore they blend and become one.
This one thing :
Its highest point is not bright;
Its lowest point is not dark.
Continuous and unending!, it can not be named;
It returns to non-existence.
It is called the form of that which is without-form;
The image of non-existence.
It is called confusing and indistinct.
Meet it and you do not see its beginning;
Follow it and you do not see its end.
Hold fast to the Way of the ancients
In order to master the present moment.
The ability to know the ancient beginning –
This is called the main principle of Dao.
Look,itisnotseen; itsnameiscalledelusive°.
Listen,itisnotheard; itsnameiscalledtenuous. [rare]
Grasp,itisnotgotten; itsnameiscalled
subtle and obscure.
Thesethreethingscannotbeinvestigatedanyfurther– [entities] [finer,closer]
♦Thereforetheyblendandbecomeone.
Thisonething:A[entity]
Itshighestpoint isnotbright;
Itslowestpoint isnotdark.
Continuous and unending2!, itcannotbenamed;
♦Itreturns2tonon-existence. [thing-ness]
It iscalledtheformof[that which] iswithout-form;
♦Theimageofnon-existence. [thing-ness]
It iscalledconfusingandindistinct.B
Meetitand you donotseeitsbeginning;
Followitand you donotseeitsend. [back,rear]
Hold fastto theWayoftheancients
In order tomasterthepresent moment3. [control,manage] [present’sexistence]
Theabilitytoknowtheancientbeginning–
This iscalledthemain principleCofDao. [discipline]
Notes
A : Only WB and HSG dropped this line
B : compare to #21, where Dao is also confusing and indistinct, and to #40, where Dao specifically “returns” and “weakens”
C : according to Waley,紀literally means “main thread” (as in “of the teaching”), so “principle” seems more appropriate than the modern definition of simply “discipline”
Cross-references
look, not seenandlisten, not heard : #35
tenuous : #41
returning : #16, #19, #20, #22, #25, #28, #34, #40, #52,
#58, #60, #64, #65, #80
confusingandindistinct : #21
the ancients/elders : #15, #22, #38, #39, #62, #65, #68
Chapter Fifteen
古之善為士者微妙玄通深不可識•(•)夫唯不可識(•)故強為之容•豫兮若冬涉川•猶兮若畏四鄰•儼兮其若(客) •渙兮若冰__將釋•敦兮其若樸•曠兮其若谷混兮其若濁•孰能濁以靜之徐清•孰能安以久動之徐生保此道者不欲盈(•)夫唯不盈(是) [以]能蔽[而]不__成The virtue of the ancients made they who were scholarssubtle, mysterious, obscure, deep, and penetrating.Their mysterious depths can not be understood.Now : only because they can not be understood,Therefore we try to emulate their appearance :Hesitant!, as if crossing a winter stream.Wary!, as if afraid of their neighbors all around.Respectful!, they are like a visiting guest.Yielding!, like ice that is about to to break off.Honest and genuine!, they are like the uncarved block.Wide and open!, they are like a valley.Unclear!, they are like muddy water.Who can take muddy water and use stillness to slowly andgently make it pure and clear?Who can take what is tranquil and use continual movementto slowly and gently bring it to life?He who maintains this Way does not desire to be full.Now : only because he is not full,Thus he can be hidden and unfinished.Thevirtueoftheancientsmadethey whowerescholarssubtle, mysterious, obscure, deep, and penetrating4.Theirmysterious depthscannotbeunderstood.Now:onlybecause theycannotbeunderstood,Thereforewetrytoemulatetheirappearance: [act like,become]Hesitant!,as ifcrossingawinterstream.Wary!,as ifafraidof theirneighborsall around. [scheming]Respectful!,theyarelikeavisiting guest.Yielding°!,likeicethat isabout totobreak off. [release,disperse]Honest and genuine!,theyareliketheuncarved block.Wide and open!,theyarelikeavalley.Unclear!,theyarelikemuddy water.A[confused,muddy]Whocantakemuddy waterandusestillnesstoslowly and gentlymakeitpure and clearB?Whocantake what istranquilandusecontinualmovementtoslowly and gentlybringittolife? [for a long time]He whomaintainsthisWaydoesnotdesireto befull.Now:onlybecause he isnotfull,Thus2hecanbehiddenandunfinished2. [notfinish]NotesThe last two lines are not present in GUOA :in this sentence and the next, “muddy water” appears to be a metaphor for one’s state of mind, thus referring to churned-up thoughts and feelingsB :apparently referring to a purity and clarity of the heart/mindCross-referencesthe ancients/elders : #14, #22, #38, #39, #62, #65, #68virtue of the ancients : #65scholar : #41, #68mystery : #1, #6, #10, #27, #51, #56, #62, #65fear/afraid : #17, #20, #72, #74uncarved block : #19, #28, #32, #37, #57valley : #6, #28, #32, #39, #41, #66stillness : #16, #26, #37, #45, #57, #61he who “possesses Dao” : #23, #24, #31, #65, #77hidden : #41
古之善為士者微妙玄通
深不可識•
(•)夫唯不可識
(•)故強為之容•
豫兮若冬涉川•
猶兮若畏四鄰•
儼兮其若(客) •
渙兮若冰__將釋•
敦兮其若樸•
曠兮其若谷
混兮其若濁•
孰能濁以靜之徐清•
孰能安以久動之徐生
保此道者不欲盈
(•)夫唯不盈
(是) [以]能蔽[而]不__成
The virtue of the ancients made they who were scholars
subtle, mysterious, obscure, deep, and penetrating.
Their mysterious depths can not be understood.
Now : only because they can not be understood,
Therefore we try to emulate their appearance :
Hesitant!, as if crossing a winter stream.
Wary!, as if afraid of their neighbors all around.
Respectful!, they are like a visiting guest.
Yielding!, like ice that is about to to break off.
Honest and genuine!, they are like the uncarved block.
Wide and open!, they are like a valley.
Unclear!, they are like muddy water.
Who can take muddy water and use stillness to slowly and
gently make it pure and clear?
Who can take what is tranquil and use continual movement
to slowly and gently bring it to life?
He who maintains this Way does not desire to be full.
Now : only because he is not full,
Thus he can be hidden and unfinished.
Thevirtueoftheancientsmadethey whowerescholars
subtle, mysterious, obscure, deep, and penetrating4.
Theirmysterious depthscannotbeunderstood.
Now:onlybecause theycannotbeunderstood,
Thereforewetrytoemulatetheirappearance: [act like,become]
Hesitant!,as ifcrossingawinterstream.
Wary!,as ifafraidof theirneighborsall around. [scheming]
Respectful!,theyarelikeavisiting guest.
Yielding°!,likeicethat isabout totobreak off. [release,disperse]
Honest and genuine!,theyareliketheuncarved block.
Wide and open!,theyarelikeavalley.
Unclear!,theyarelikemuddy water.A[confused,muddy]
Whocantakemuddy waterandusestillnessto
slowly and gentlymakeitpure and clearB?
Whocantake what istranquilandusecontinualmovement
toslowly and gentlybringittolife? [for a long time]
He whomaintainsthisWaydoesnotdesireto befull.
Now:onlybecause he isnotfull,
Thus2hecanbehiddenandunfinished2. [notfinish]
Notes
The last two lines are not present in GUO
A :in this sentence and the next, “muddy water” appears to be a metaphor for one’s state of mind, thus referring to churned-up thoughts and feelings
B :apparently referring to a purity and clarity of the heart/mind
Cross-references
the ancients/elders : #14, #22, #38, #39, #62, #65, #68
virtue of the ancients : #65
scholar : #41, #68
mystery : #1, #6, #10, #27, #51, #56, #62, #65
fear/afraid : #17, #20, #72, #74
uncarved block : #19, #28, #32, #37, #57
valley : #6, #28, #32, #39, #41, #66
stillness : #16, #26, #37, #45, #57, #61
he who “possesses Dao” : #23, #24, #31, #65, #77
hidden : #41
Chapter Sixteen