致虛極•守靜篤•萬物並作吾以觀[其]復•(•)夫物芸芸各復歸其根•歸根曰靜[靜]是謂復命復命曰常•知常曰明•不知常妄作凶知常容容乃公公乃王王乃天天乃道道乃久沒身不殆Attain the utmost emptiness.Maintain a profound stillness.The ten thousand creatures arise in unison,And thus I observe their return.Now : all the myriad creatures return to their source.Returning to the source speaks of stillness.Stillness is called returning to the natural order.Returning to the natural order speaks of the ever-constant.Knowing the ever-constant speaks of insight.Not knowing the ever-constant is foolish and createsmisfortune.Knowing the ever-constant leads to tolerance.Being tolerant leads to being just and unbiased.Being just and unbiased leads to being kingly.Being kingly leads to heaven.Heaven leads to Dao.Dao leads to what endures.When the self disappears, there can be no danger.Attaintheutmostemptiness.Maintainaprofoundstillness. [sincere,devoted,true]Theten thousandcreaturesariseinunison, [together,simultaneously]AndthusIobservetheirreturn.Now:allthemyriadcreaturesreturn2totheirsource. [multitudinous2]Returningto thesourcespeaksofstillness.Stillnessiscalledreturningto thenatural order. [order,destiny,fate]Returningto thenatural orderspeaksof theever-constant. [order,destiny,fate]Knowingtheever-constantspeaksofinsight.[wise,sight]Notknowingtheever-constantisfoolishandcreatesmisfortune. [arise,makes] [unfortunate,evil]♦Knowingtheever-constant[leads to]tolerance. [allow,permit,forbear]♦Beingtolerantleads tobeingjust and unbiased. [allow,permit,forbear] [thereupon,consequently]♦Beingjust and unbiasedleads tobeingkingly. [thereupon,consequently]♦Beingkinglyleads toheaven. [thereupon,consequently]♦Heavenleads toDao. [thereupon,consequently]♦Daoleads towhatendures. [thereupon,consequently] [for a long time]♦When theselfdisappears, there can benodanger.NotesOnly the first five lines of the entire chapter are present in GUOCross-referencesstillness : #15, #26, #37, #45, #57, #61returning : #14, #19, #20, #22, #25, #28, #34, #40, #52,#58, #60, #64, #65, #80knowing the ever-constant speaks of insight : #55self : #7, #9, #13, #26, #44, #52, #54, #66no danger : #25, #32, #44, #52when the self disappears, there can be no danger : #52Chapter Seventeen太上下知有之其次親而譽之其次畏之其次侮之信不足焉有不信__(猶)兮其貴言•功成事遂百姓皆謂我自然•The existence of the best ruler is barely known to thepeople.Next is one who they love and praise.Next is one who they fear.Next is one who they ridicule.If the ruler does not trust enough, then he will not haveanyone’s trust.Thoughtful!, he values his words.When tasks are accomplished and duties are successful,The 100 families all say “we are naturally so”.Theexistenceof thebestruler2A[,he] isbarelyknown[tothe people]. [highestsuperior] [below,inferior]Nextisonewhotheyloveandpraise. [him]♦Nextisonewhotheyfear. [him]Nextisonewhotheyridicule. [him]If [the ruler] doesnottrust*enough,thenhe willnothaveanyone’strust*.Thoughtful!, hevalueshiswords.B[scheming]Whentasksareaccomplishedanddutiesaresuccessful, [results,achievements]The100familiesallsay“wearenaturally so2”.CNotesA :太上literally means “highest superior”, which is also a euphemism for the emperor (and so is extrapolated to rulers in general)B :in other words, he does not offer them lightly or often; this line is very difficult to translate, because WB uses a unique first symbol, while HSG&FY and GUO&MWD/B each use different symbols; however, the two earlier symbols can both mean “to scheme”, thus making a 4/5 majority in meaning; the rest of the sentence is so terse that it can be translated in numerous ways as wellC :under the proper rulership, everyone thinks everything just naturally works out rightCross-referencesfear/afraid : #15, #20, #72, #74not trusting enough : #23accomplishing tasks : #2, #9, #34, #77100 families : #5, #49naturally so : #23, #25, #51, #64Chapter Eighteen大道廢•有仁義慧智出•有大偽六親不和有孝慈國家昏亂•有忠臣When the great Dao is abandoned,There exists kindness and morality.When intelligence and wisdom arise,There exists a great deal of deception.When the six relationships are not in harmony,There exists devoted children and loving parents.When the nation and the families are very confused,There exists loyal officials.When thegreatDaoisabandoned,Thereexistskindness* andmorality*. [righteousness]Whenintelligenceandwisdom*Aarise,Thereexistsagreatdeal ofdeceptionB. [false,fake]When thesixrelationships*Carenotinharmony,Thereexistsdevoted children* andloving parents*.When thenationand thefamiliesarevery confused2,Thereexistsloyal*officials{ministers,subjects}.NotesBy looking at all the sources, it is easy to see that this chapter grew more anti-Confucian over time!A : the MWD texts use “knowledge” (a non-Confucian term) instead of “wisdom”; this whole sentence is absent in GUOB : this symbol could also be interpreted as hypocrisy, pretense, lying, dishonesty, etc.C : the six relationships refer to “all” the possible kinds of relationship in a family (in ancient China) : husband to wife, wife to husband, father to son, son to father, older brother to younger brother, younger brother to older brotherCross-referencesgreat Dao : #34, #53nationandfamilies : #57anti-Confucian : #3, #19, #27, #33, #38Chapter Nineteen絕聖棄智民利百倍•絕仁棄義民復孝慈•絕巧棄利盜賊無有•此三者以為文不足•(•)故令有所屬•見素抱樸少私寡欲•Renounce sacredness, abandon wisdom,And the citizens benefit 100-fold.Renounce kindness, abandon morality,And the citizens return to being devoted children andloving parents.Renounce cleverness, abandon profit,And thieves and bandits will not exist.These three things thus make a civilized society, but are notenough.Therefore : to ensure the citizens have a place to belong –See the simplicity,Embrace the concept of the uncarved block,Less selfishness,Fewer desires.Renouncesacredness,abandonwisdom*,♦And thecitizensbenefit100-fold.Renouncekindness*,abandonmorality*, [righteousness]And thecitizensreturnto beingdevoted children* andloving parents*.Renouncecleverness,abandonprofit,Andthievesandbandits{traitors} willnotexist.Thesethreethingsthusmakeacivilized society, but arenotenough. [entities] [formal,polite,culture]Therefore: toensure[the citizens]haveaplacetobelongA– [make,cause]Seethesimplicity,Embracethe [concept of the]uncarved block,Lessselfishness,Fewerdesires.NotesGUO is significantly different about what to renounce or abandon, and the results, and it usesnoConfucian terms; as early as MWD/B and MWD/A some Confucian terms had appearedA :perhaps meaning a placeworthbelonging to?Cross-referencesreturning : #14, #16, #20, #22, #25, #28, #34, #40, #52,#58, #60, #64, #65, #80thievesandbandits : #57uncarved block : #15, #28, #32, #37, #57anti-Confucian : #3, #18, #27, #33, #38Chapter Twenty
致虛極•守靜篤•萬物並作吾以觀[其]復•(•)夫物芸芸各復歸其根•歸根曰靜[靜]是謂復命復命曰常•知常曰明•不知常妄作凶知常容容乃公公乃王王乃天天乃道道乃久沒身不殆Attain the utmost emptiness.Maintain a profound stillness.The ten thousand creatures arise in unison,And thus I observe their return.Now : all the myriad creatures return to their source.Returning to the source speaks of stillness.Stillness is called returning to the natural order.Returning to the natural order speaks of the ever-constant.Knowing the ever-constant speaks of insight.Not knowing the ever-constant is foolish and createsmisfortune.Knowing the ever-constant leads to tolerance.Being tolerant leads to being just and unbiased.Being just and unbiased leads to being kingly.Being kingly leads to heaven.Heaven leads to Dao.Dao leads to what endures.When the self disappears, there can be no danger.Attaintheutmostemptiness.Maintainaprofoundstillness. [sincere,devoted,true]Theten thousandcreaturesariseinunison, [together,simultaneously]AndthusIobservetheirreturn.Now:allthemyriadcreaturesreturn2totheirsource. [multitudinous2]Returningto thesourcespeaksofstillness.Stillnessiscalledreturningto thenatural order. [order,destiny,fate]Returningto thenatural orderspeaksof theever-constant. [order,destiny,fate]Knowingtheever-constantspeaksofinsight.[wise,sight]Notknowingtheever-constantisfoolishandcreatesmisfortune. [arise,makes] [unfortunate,evil]♦Knowingtheever-constant[leads to]tolerance. [allow,permit,forbear]♦Beingtolerantleads tobeingjust and unbiased. [allow,permit,forbear] [thereupon,consequently]♦Beingjust and unbiasedleads tobeingkingly. [thereupon,consequently]♦Beingkinglyleads toheaven. [thereupon,consequently]♦Heavenleads toDao. [thereupon,consequently]♦Daoleads towhatendures. [thereupon,consequently] [for a long time]♦When theselfdisappears, there can benodanger.NotesOnly the first five lines of the entire chapter are present in GUOCross-referencesstillness : #15, #26, #37, #45, #57, #61returning : #14, #19, #20, #22, #25, #28, #34, #40, #52,#58, #60, #64, #65, #80knowing the ever-constant speaks of insight : #55self : #7, #9, #13, #26, #44, #52, #54, #66no danger : #25, #32, #44, #52when the self disappears, there can be no danger : #52
致虛極•
守靜篤•
萬物並作
吾以觀[其]復•
(•)夫物芸芸各復歸其根•
歸根曰靜
[靜]是謂復命
復命曰常•
知常曰明•
不知常妄作凶
知常容
容乃公
公乃王
王乃天
天乃道
道乃久
沒身不殆
Attain the utmost emptiness.
Maintain a profound stillness.
The ten thousand creatures arise in unison,
And thus I observe their return.
Now : all the myriad creatures return to their source.
Returning to the source speaks of stillness.
Stillness is called returning to the natural order.
Returning to the natural order speaks of the ever-constant.
Knowing the ever-constant speaks of insight.
Not knowing the ever-constant is foolish and creates
misfortune.
Knowing the ever-constant leads to tolerance.
Being tolerant leads to being just and unbiased.
Being just and unbiased leads to being kingly.
Being kingly leads to heaven.
Heaven leads to Dao.
Dao leads to what endures.
When the self disappears, there can be no danger.
Attaintheutmostemptiness.
Maintainaprofoundstillness. [sincere,devoted,true]
Theten thousandcreaturesariseinunison, [together,simultaneously]
AndthusIobservetheirreturn.
Now:allthemyriadcreaturesreturn2totheirsource. [multitudinous2]
Returningto thesourcespeaksofstillness.
Stillnessiscalledreturningto thenatural order. [order,destiny,fate]
Returningto thenatural orderspeaksof theever-constant. [order,destiny,fate]
Knowingtheever-constantspeaksofinsight.[wise,sight]
Notknowingtheever-constantisfoolishandcreates
misfortune. [arise,makes] [unfortunate,evil]
♦Knowingtheever-constant[leads to]tolerance. [allow,permit,forbear]
♦Beingtolerantleads tobeingjust and unbiased. [allow,permit,forbear] [thereupon,consequently]
♦Beingjust and unbiasedleads tobeingkingly. [thereupon,consequently]
♦Beingkinglyleads toheaven. [thereupon,consequently]
♦Heavenleads toDao. [thereupon,consequently]
♦Daoleads towhatendures. [thereupon,consequently] [for a long time]
♦When theselfdisappears, there can benodanger.
Notes
Only the first five lines of the entire chapter are present in GUO
Cross-references
stillness : #15, #26, #37, #45, #57, #61
returning : #14, #19, #20, #22, #25, #28, #34, #40, #52,
#58, #60, #64, #65, #80
knowing the ever-constant speaks of insight : #55
self : #7, #9, #13, #26, #44, #52, #54, #66
no danger : #25, #32, #44, #52
when the self disappears, there can be no danger : #52
Chapter Seventeen
太上下知有之其次親而譽之其次畏之其次侮之信不足焉有不信__(猶)兮其貴言•功成事遂百姓皆謂我自然•The existence of the best ruler is barely known to thepeople.Next is one who they love and praise.Next is one who they fear.Next is one who they ridicule.If the ruler does not trust enough, then he will not haveanyone’s trust.Thoughtful!, he values his words.When tasks are accomplished and duties are successful,The 100 families all say “we are naturally so”.Theexistenceof thebestruler2A[,he] isbarelyknown[tothe people]. [highestsuperior] [below,inferior]Nextisonewhotheyloveandpraise. [him]♦Nextisonewhotheyfear. [him]Nextisonewhotheyridicule. [him]If [the ruler] doesnottrust*enough,thenhe willnothaveanyone’strust*.Thoughtful!, hevalueshiswords.B[scheming]Whentasksareaccomplishedanddutiesaresuccessful, [results,achievements]The100familiesallsay“wearenaturally so2”.CNotesA :太上literally means “highest superior”, which is also a euphemism for the emperor (and so is extrapolated to rulers in general)B :in other words, he does not offer them lightly or often; this line is very difficult to translate, because WB uses a unique first symbol, while HSG&FY and GUO&MWD/B each use different symbols; however, the two earlier symbols can both mean “to scheme”, thus making a 4/5 majority in meaning; the rest of the sentence is so terse that it can be translated in numerous ways as wellC :under the proper rulership, everyone thinks everything just naturally works out rightCross-referencesfear/afraid : #15, #20, #72, #74not trusting enough : #23accomplishing tasks : #2, #9, #34, #77100 families : #5, #49naturally so : #23, #25, #51, #64
太上下知有之
其次親而譽之
其次畏之
其次侮之
信不足焉有不信__
(猶)兮其貴言•
功成事遂
百姓皆謂我自然•
The existence of the best ruler is barely known to the
people.
Next is one who they love and praise.
Next is one who they fear.
Next is one who they ridicule.
If the ruler does not trust enough, then he will not have
anyone’s trust.
Thoughtful!, he values his words.
When tasks are accomplished and duties are successful,
The 100 families all say “we are naturally so”.
Theexistenceof thebestruler2A[,he] isbarelyknown[to
the people]. [highestsuperior] [below,inferior]
Nextisonewhotheyloveandpraise. [him]
♦Nextisonewhotheyfear. [him]
Nextisonewhotheyridicule. [him]
If [the ruler] doesnottrust*enough,thenhe willnothave
anyone’strust*.
Thoughtful!, hevalueshiswords.B[scheming]
Whentasksareaccomplishedanddutiesaresuccessful, [results,achievements]
The100familiesallsay“wearenaturally so2”.C
Notes
A :太上literally means “highest superior”, which is also a euphemism for the emperor (and so is extrapolated to rulers in general)
B :in other words, he does not offer them lightly or often; this line is very difficult to translate, because WB uses a unique first symbol, while HSG&FY and GUO&MWD/B each use different symbols; however, the two earlier symbols can both mean “to scheme”, thus making a 4/5 majority in meaning; the rest of the sentence is so terse that it can be translated in numerous ways as well
C :under the proper rulership, everyone thinks everything just naturally works out right
Cross-references
fear/afraid : #15, #20, #72, #74
not trusting enough : #23
accomplishing tasks : #2, #9, #34, #77
100 families : #5, #49
naturally so : #23, #25, #51, #64
Chapter Eighteen
大道廢•有仁義慧智出•有大偽六親不和有孝慈國家昏亂•有忠臣When the great Dao is abandoned,There exists kindness and morality.When intelligence and wisdom arise,There exists a great deal of deception.When the six relationships are not in harmony,There exists devoted children and loving parents.When the nation and the families are very confused,There exists loyal officials.When thegreatDaoisabandoned,Thereexistskindness* andmorality*. [righteousness]Whenintelligenceandwisdom*Aarise,Thereexistsagreatdeal ofdeceptionB. [false,fake]When thesixrelationships*Carenotinharmony,Thereexistsdevoted children* andloving parents*.When thenationand thefamiliesarevery confused2,Thereexistsloyal*officials{ministers,subjects}.NotesBy looking at all the sources, it is easy to see that this chapter grew more anti-Confucian over time!A : the MWD texts use “knowledge” (a non-Confucian term) instead of “wisdom”; this whole sentence is absent in GUOB : this symbol could also be interpreted as hypocrisy, pretense, lying, dishonesty, etc.C : the six relationships refer to “all” the possible kinds of relationship in a family (in ancient China) : husband to wife, wife to husband, father to son, son to father, older brother to younger brother, younger brother to older brotherCross-referencesgreat Dao : #34, #53nationandfamilies : #57anti-Confucian : #3, #19, #27, #33, #38
大道廢•
有仁義
慧智出•
有大偽
六親不和
有孝慈
國家昏亂•
有忠臣
When the great Dao is abandoned,
There exists kindness and morality.
When intelligence and wisdom arise,
There exists a great deal of deception.
When the six relationships are not in harmony,
There exists devoted children and loving parents.
When the nation and the families are very confused,
There exists loyal officials.
When thegreatDaoisabandoned,
Thereexistskindness* andmorality*. [righteousness]
Whenintelligenceandwisdom*Aarise,
Thereexistsagreatdeal ofdeceptionB. [false,fake]
When thesixrelationships*Carenotinharmony,
Thereexistsdevoted children* andloving parents*.
When thenationand thefamiliesarevery confused2,
Thereexistsloyal*officials{ministers,subjects}.
Notes
By looking at all the sources, it is easy to see that this chapter grew more anti-Confucian over time!
A : the MWD texts use “knowledge” (a non-Confucian term) instead of “wisdom”; this whole sentence is absent in GUO
B : this symbol could also be interpreted as hypocrisy, pretense, lying, dishonesty, etc.
C : the six relationships refer to “all” the possible kinds of relationship in a family (in ancient China) : husband to wife, wife to husband, father to son, son to father, older brother to younger brother, younger brother to older brother
Cross-references
great Dao : #34, #53
nationandfamilies : #57
anti-Confucian : #3, #19, #27, #33, #38
Chapter Nineteen
絕聖棄智民利百倍•絕仁棄義民復孝慈•絕巧棄利盜賊無有•此三者以為文不足•(•)故令有所屬•見素抱樸少私寡欲•Renounce sacredness, abandon wisdom,And the citizens benefit 100-fold.Renounce kindness, abandon morality,And the citizens return to being devoted children andloving parents.Renounce cleverness, abandon profit,And thieves and bandits will not exist.These three things thus make a civilized society, but are notenough.Therefore : to ensure the citizens have a place to belong –See the simplicity,Embrace the concept of the uncarved block,Less selfishness,Fewer desires.Renouncesacredness,abandonwisdom*,♦And thecitizensbenefit100-fold.Renouncekindness*,abandonmorality*, [righteousness]And thecitizensreturnto beingdevoted children* andloving parents*.Renouncecleverness,abandonprofit,Andthievesandbandits{traitors} willnotexist.Thesethreethingsthusmakeacivilized society, but arenotenough. [entities] [formal,polite,culture]Therefore: toensure[the citizens]haveaplacetobelongA– [make,cause]Seethesimplicity,Embracethe [concept of the]uncarved block,Lessselfishness,Fewerdesires.NotesGUO is significantly different about what to renounce or abandon, and the results, and it usesnoConfucian terms; as early as MWD/B and MWD/A some Confucian terms had appearedA :perhaps meaning a placeworthbelonging to?Cross-referencesreturning : #14, #16, #20, #22, #25, #28, #34, #40, #52,#58, #60, #64, #65, #80thievesandbandits : #57uncarved block : #15, #28, #32, #37, #57anti-Confucian : #3, #18, #27, #33, #38
絕聖棄智
民利百倍•
絕仁棄義
民復孝慈•
絕巧棄利
盜賊無有•
此三者以為文不足•
(•)故令有所屬•
見素
抱樸
少私
寡欲•
Renounce sacredness, abandon wisdom,
And the citizens benefit 100-fold.
Renounce kindness, abandon morality,
And the citizens return to being devoted children and
loving parents.
Renounce cleverness, abandon profit,
And thieves and bandits will not exist.
These three things thus make a civilized society, but are not
enough.
Therefore : to ensure the citizens have a place to belong –
See the simplicity,
Embrace the concept of the uncarved block,
Less selfishness,
Fewer desires.
Renouncesacredness,abandonwisdom*,
♦And thecitizensbenefit100-fold.
Renouncekindness*,abandonmorality*, [righteousness]
And thecitizensreturnto beingdevoted children* and
loving parents*.
Renouncecleverness,abandonprofit,
Andthievesandbandits{traitors} willnotexist.
Thesethreethingsthusmakeacivilized society, but arenot
enough. [entities] [formal,polite,culture]
Therefore: toensure[the citizens]haveaplaceto
belongA– [make,cause]
Seethesimplicity,
Embracethe [concept of the]uncarved block,
Lessselfishness,
Fewerdesires.
Notes
GUO is significantly different about what to renounce or abandon, and the results, and it usesnoConfucian terms; as early as MWD/B and MWD/A some Confucian terms had appeared
A :perhaps meaning a placeworthbelonging to?
Cross-references
returning : #14, #16, #20, #22, #25, #28, #34, #40, #52,
#58, #60, #64, #65, #80
thievesandbandits : #57
uncarved block : #15, #28, #32, #37, #57
anti-Confucian : #3, #18, #27, #33, #38
Chapter Twenty