絕學無憂唯之與阿相去幾何(美)之與惡相去若何人之所畏不可不畏•荒兮其未央哉(•)眾人熙熙如享太牢•如春登臺我獨泊兮(•)其未兆如嬰兒之未孩儽儽兮若無所歸眾人皆有餘__我獨若遺我愚人之心也哉(•)沌沌兮俗人昭昭我獨(若)昏(•)俗人察察我獨悶悶(•)澹兮其若海(漂)兮若無[所]止眾人皆有以__我獨頑似鄙我獨異於人而貴食母Renounce learning and be without worry.“Yes” together with “yeah” –What is their mutual distance or nearness?Beautiful together with ugliness –What is their mutual distance or similarity?That which people fear, they are not able to not fear.How ridiculous! They are not yet centered!Everyone is very festive,As if enjoying the Tai Lao sacrifice,As if climbing terraces in the spring.I alone am unmoved! –Like one who has not yet given any sign,Like a newborn infant who does not yet act like a baby.Very tired and worn out!, as if without a place to return to.Everyone all has more than they need;I alone seem to have lost everything.I have the heart/mind of a foolish person, indeed!!I am very mixed up and confused!Common people are very clear and bright;I alone seem confused.Common people are very observant and alert;I alone am very gloomy and depressed.Tranquil!, they are like the ocean;I drift on the wind!, as if without a place to rest.Everyone all has a purpose;I alone am stupid and stubborn, and appear mean andshallow.I alone am different compared to other people,And value the food of the mother.Renouncelearningand bewithoutworry.A“Yes” [à]together with“yeah”B–Whatis theirmutualdistanceornearness°?Beautiful{good} [à]together withugliness°{evil} –Whatis theirmutualdistanceorsimilarity?That whichpeople[they]fear, they arenotabletonotfear.Howridiculous!Theyarenot yetcentered!♦Everyone2is [very]festive, [splendid,merry2]As ifenjoyingtheTaiLaosacrificeC,As ifclimbingterracesDin thespring.Ialoneamunmoved!– [anchored]Like onewhohas not yetgiven anysign, [his]Likeanewborn infant2whodoesnot yet[act like] ababy. [him][Very]tired and worn out2!,as ifwithoutaplacetoreturnto.♦Everyone2allhasmore than they need; [surplus,excess]Ialoneseemto havelost everything. [things lost]Ihave theheart/mindofafoolishperson,indeed!!I am [very]mixed up and confused2!Commonpeopleare [very]clear and bright2;IaloneseemEconfused.Commonpeopleare [very]observant and alert2;Ialoneam [very]gloomy and depressed2.Tranquil!,theyareliketheocean;[I]drift[on the wind]F!,as ifwithoutaplacetorest.♦Everyone2allhasapurpose; [use]Ialoneamstupid and stubborn, andappearmean andshallow{rustic}.Ialoneamdifferentcompared tootherpeople,Andvaluethefoodof themother.NotesThis chapter seems to be the sage-like author poking fun at himself, describing how heappearsto ordinary people who don’t understand him; the “very’s” scattered throughout the chapter are implied by repeated symbols; only the first 6 lines are present in GUOA : many people over the centuries have suggested that this line should be the last in #19 for many good reasons; however, there is an explicit end-of-chapter marker in GUO at the end of #19 (which is not even followed by #20 in its manuscript), so this line does indeed seem to belong hereB : formal versus informal, respectivelyC :according to Lau, the Tai Lao sacrifice was a major feast where sheep, pigs, and ox were ritually sacrificed and eatenD : in ancient China, terraces were man-made hills with paths cut into in their sides, leading up to a plateau at the top from which to view the surrounding landscapeE : only WB changed “seem” to “confused”, thus making “very confused”, keeping with all the other “very’s”F : “drift” comes from HSG and FY (while they use different symbols, they have the same meaning, thus making a majority); the symbol in WB means “wind”, and so is incorporated into the added phrase; the “I” is added at the beginning to maintain the I/they alternationCross-referencesbeautyandugly : #2fear/afraid : #15, #17, #72, #74baby/infant/child : #10, #28, #49, #55newborn infant : #10, #28, #55returning : #14, #16, #19, #22, #25, #28, #34, #40, #52,#58, #60, #64, #65, #80observant and alert : #58mother : #1, #25, #52, #59Chapter Twenty One孔德之容(唯)道是從道之為物(唯)恍(唯)惚惚兮恍兮其中有象•恍兮惚兮其中有物•窈兮冥兮其中有精•其精甚真其中有信自(今)及(古)其名不去以閱眾甫•吾何以知眾甫之(然)哉(•)以此•The greatest De is possible only when Dao is followed.The action of Dao on creatures is just indistinct, justconfusing.Confusing! and indistinct!, within it exists image.Indistinct! and confusing!, within it exists things.Obscure! and dark!, within it exists essence.Its essence is extremely real and true.Within it exists truth.From the present, reaching to antiquity,Its name has not departed –Thus I observe the father of the multitudes.How do I thus know the father of the multitudes is likethis?By means of this.♦ThegreatestDe[it] ispossibleonlywhenDaoisfollowed. [allowed,permitted]TheactionofDaooncreaturesisjustindistinct,justconfusing.A[only] [only]Confusing!andindistinct!,withinitexistsimage.Indistinct!andconfusing!,withinitexiststhings.Obscure!anddark!,withinitexistsessence.Itsessenceisextremelyreal and true.♦Withinitexiststruth*.Fromthepresent,reachingtoantiquity, [since] [ancient,old]Itsnamehasnotdeparted–ThusIobservethefatherof themultitudes. [examine,inspect]HowdoIthusknowthefatherof themultitudes[it] islike this?♦By means ofthisB.NotesA : compare to #14, where something (presumably Dao) is also indistinct and confusing, and to #40, where Dao specifically “returns” and “weakens”B :“this” could be referring to observing the action of Dao, or just observing the world in front of you, or to the teachings of the DDJ, or something else – you decide!Cross-referencesconfusingandindistinct : #14essence : #55how do I thus know : #54, #57by means of this : #54, #57Chapter Twenty Two
絕學無憂唯之與阿相去幾何(美)之與惡相去若何人之所畏不可不畏•荒兮其未央哉(•)眾人熙熙如享太牢•如春登臺我獨泊兮(•)其未兆如嬰兒之未孩儽儽兮若無所歸眾人皆有餘__我獨若遺我愚人之心也哉(•)沌沌兮俗人昭昭我獨(若)昏(•)俗人察察我獨悶悶(•)澹兮其若海(漂)兮若無[所]止眾人皆有以__我獨頑似鄙我獨異於人而貴食母Renounce learning and be without worry.“Yes” together with “yeah” –What is their mutual distance or nearness?Beautiful together with ugliness –What is their mutual distance or similarity?That which people fear, they are not able to not fear.How ridiculous! They are not yet centered!Everyone is very festive,As if enjoying the Tai Lao sacrifice,As if climbing terraces in the spring.I alone am unmoved! –Like one who has not yet given any sign,Like a newborn infant who does not yet act like a baby.Very tired and worn out!, as if without a place to return to.Everyone all has more than they need;I alone seem to have lost everything.I have the heart/mind of a foolish person, indeed!!I am very mixed up and confused!Common people are very clear and bright;I alone seem confused.Common people are very observant and alert;I alone am very gloomy and depressed.Tranquil!, they are like the ocean;I drift on the wind!, as if without a place to rest.Everyone all has a purpose;I alone am stupid and stubborn, and appear mean andshallow.I alone am different compared to other people,And value the food of the mother.Renouncelearningand bewithoutworry.A“Yes” [à]together with“yeah”B–Whatis theirmutualdistanceornearness°?Beautiful{good} [à]together withugliness°{evil} –Whatis theirmutualdistanceorsimilarity?That whichpeople[they]fear, they arenotabletonotfear.Howridiculous!Theyarenot yetcentered!♦Everyone2is [very]festive, [splendid,merry2]As ifenjoyingtheTaiLaosacrificeC,As ifclimbingterracesDin thespring.Ialoneamunmoved!– [anchored]Like onewhohas not yetgiven anysign, [his]Likeanewborn infant2whodoesnot yet[act like] ababy. [him][Very]tired and worn out2!,as ifwithoutaplacetoreturnto.♦Everyone2allhasmore than they need; [surplus,excess]Ialoneseemto havelost everything. [things lost]Ihave theheart/mindofafoolishperson,indeed!!I am [very]mixed up and confused2!Commonpeopleare [very]clear and bright2;IaloneseemEconfused.Commonpeopleare [very]observant and alert2;Ialoneam [very]gloomy and depressed2.Tranquil!,theyareliketheocean;[I]drift[on the wind]F!,as ifwithoutaplacetorest.♦Everyone2allhasapurpose; [use]Ialoneamstupid and stubborn, andappearmean andshallow{rustic}.Ialoneamdifferentcompared tootherpeople,Andvaluethefoodof themother.NotesThis chapter seems to be the sage-like author poking fun at himself, describing how heappearsto ordinary people who don’t understand him; the “very’s” scattered throughout the chapter are implied by repeated symbols; only the first 6 lines are present in GUOA : many people over the centuries have suggested that this line should be the last in #19 for many good reasons; however, there is an explicit end-of-chapter marker in GUO at the end of #19 (which is not even followed by #20 in its manuscript), so this line does indeed seem to belong hereB : formal versus informal, respectivelyC :according to Lau, the Tai Lao sacrifice was a major feast where sheep, pigs, and ox were ritually sacrificed and eatenD : in ancient China, terraces were man-made hills with paths cut into in their sides, leading up to a plateau at the top from which to view the surrounding landscapeE : only WB changed “seem” to “confused”, thus making “very confused”, keeping with all the other “very’s”F : “drift” comes from HSG and FY (while they use different symbols, they have the same meaning, thus making a majority); the symbol in WB means “wind”, and so is incorporated into the added phrase; the “I” is added at the beginning to maintain the I/they alternationCross-referencesbeautyandugly : #2fear/afraid : #15, #17, #72, #74baby/infant/child : #10, #28, #49, #55newborn infant : #10, #28, #55returning : #14, #16, #19, #22, #25, #28, #34, #40, #52,#58, #60, #64, #65, #80observant and alert : #58mother : #1, #25, #52, #59
絕學無憂
唯之與阿
相去幾何
(美)之與惡
相去若何
人之所畏不可不畏•
荒兮其未央哉(•)
眾人熙熙
如享太牢•
如春登臺
我獨泊兮(•)
其未兆
如嬰兒之未孩
儽儽兮若無所歸
眾人皆有餘
__我獨若遺
我愚人之心也哉(•)
沌沌兮
俗人昭昭
我獨(若)昏(•)
俗人察察
我獨悶悶(•)
澹兮其若海
(漂)兮若無[所]止
眾人皆有以
__我獨頑似鄙
我獨異於人
而貴食母
Renounce learning and be without worry.
“Yes” together with “yeah” –
What is their mutual distance or nearness?
Beautiful together with ugliness –
What is their mutual distance or similarity?
That which people fear, they are not able to not fear.
How ridiculous! They are not yet centered!
Everyone is very festive,
As if enjoying the Tai Lao sacrifice,
As if climbing terraces in the spring.
I alone am unmoved! –
Like one who has not yet given any sign,
Like a newborn infant who does not yet act like a baby.
Very tired and worn out!, as if without a place to return to.
Everyone all has more than they need;
I alone seem to have lost everything.
I have the heart/mind of a foolish person, indeed!!
I am very mixed up and confused!
Common people are very clear and bright;
I alone seem confused.
Common people are very observant and alert;
I alone am very gloomy and depressed.
Tranquil!, they are like the ocean;
I drift on the wind!, as if without a place to rest.
Everyone all has a purpose;I alone am stupid and stubborn, and appear mean and
shallow.
I alone am different compared to other people,
And value the food of the mother.
Renouncelearningand bewithoutworry.A
“Yes” [à]together with“yeah”B–
Whatis theirmutualdistanceornearness°?
Beautiful{good} [à]together withugliness°{evil} –
Whatis theirmutualdistanceorsimilarity?
That whichpeople[they]fear, they arenotabletonotfear.
Howridiculous!Theyarenot yetcentered!
♦Everyone2is [very]festive, [splendid,merry2]
As ifenjoyingtheTaiLaosacrificeC,
As ifclimbingterracesDin thespring.
Ialoneamunmoved!– [anchored]
Like onewhohas not yetgiven anysign, [his]
Likeanewborn infant2whodoesnot yet[act like] ababy. [him]
[Very]tired and worn out2!,as ifwithoutaplacetoreturn
to.
♦Everyone2allhasmore than they need; [surplus,excess]Ialoneseemto havelost everything. [things lost]
Ihave theheart/mindofafoolishperson,indeed!!
I am [very]mixed up and confused2!
Commonpeopleare [very]clear and bright2;
IaloneseemEconfused.
Commonpeopleare [very]observant and alert2;
Ialoneam [very]gloomy and depressed2.
Tranquil!,theyareliketheocean;
[I]drift[on the wind]F!,as ifwithoutaplacetorest.
♦Everyone2allhasapurpose; [use]Ialoneamstupid and stubborn, andappearmean and
shallow{rustic}.Ialoneamdifferentcompared tootherpeople,
Andvaluethefoodof themother.
Notes
This chapter seems to be the sage-like author poking fun at himself, describing how heappearsto ordinary people who don’t understand him; the “very’s” scattered throughout the chapter are implied by repeated symbols; only the first 6 lines are present in GUO
A : many people over the centuries have suggested that this line should be the last in #19 for many good reasons; however, there is an explicit end-of-chapter marker in GUO at the end of #19 (which is not even followed by #20 in its manuscript), so this line does indeed seem to belong here
B : formal versus informal, respectively
C :according to Lau, the Tai Lao sacrifice was a major feast where sheep, pigs, and ox were ritually sacrificed and eaten
D : in ancient China, terraces were man-made hills with paths cut into in their sides, leading up to a plateau at the top from which to view the surrounding landscape
E : only WB changed “seem” to “confused”, thus making “very confused”, keeping with all the other “very’s”
F : “drift” comes from HSG and FY (while they use different symbols, they have the same meaning, thus making a majority); the symbol in WB means “wind”, and so is incorporated into the added phrase; the “I” is added at the beginning to maintain the I/they alternation
Cross-references
beautyandugly : #2
fear/afraid : #15, #17, #72, #74
baby/infant/child : #10, #28, #49, #55
newborn infant : #10, #28, #55
returning : #14, #16, #19, #22, #25, #28, #34, #40, #52,
#58, #60, #64, #65, #80
observant and alert : #58
mother : #1, #25, #52, #59
Chapter Twenty One
孔德之容(唯)道是從道之為物(唯)恍(唯)惚惚兮恍兮其中有象•恍兮惚兮其中有物•窈兮冥兮其中有精•其精甚真其中有信自(今)及(古)其名不去以閱眾甫•吾何以知眾甫之(然)哉(•)以此•The greatest De is possible only when Dao is followed.The action of Dao on creatures is just indistinct, justconfusing.Confusing! and indistinct!, within it exists image.Indistinct! and confusing!, within it exists things.Obscure! and dark!, within it exists essence.Its essence is extremely real and true.Within it exists truth.From the present, reaching to antiquity,Its name has not departed –Thus I observe the father of the multitudes.How do I thus know the father of the multitudes is likethis?By means of this.♦ThegreatestDe[it] ispossibleonlywhenDaoisfollowed. [allowed,permitted]TheactionofDaooncreaturesisjustindistinct,justconfusing.A[only] [only]Confusing!andindistinct!,withinitexistsimage.Indistinct!andconfusing!,withinitexiststhings.Obscure!anddark!,withinitexistsessence.Itsessenceisextremelyreal and true.♦Withinitexiststruth*.Fromthepresent,reachingtoantiquity, [since] [ancient,old]Itsnamehasnotdeparted–ThusIobservethefatherof themultitudes. [examine,inspect]HowdoIthusknowthefatherof themultitudes[it] islike this?♦By means ofthisB.NotesA : compare to #14, where something (presumably Dao) is also indistinct and confusing, and to #40, where Dao specifically “returns” and “weakens”B :“this” could be referring to observing the action of Dao, or just observing the world in front of you, or to the teachings of the DDJ, or something else – you decide!Cross-referencesconfusingandindistinct : #14essence : #55how do I thus know : #54, #57by means of this : #54, #57
孔德之容(唯)道是從
道之為物(唯)恍(唯)惚
惚兮恍兮其中有象•
恍兮惚兮其中有物•
窈兮冥兮其中有精•
其精甚真
其中有信
自(今)及(古)
其名不去
以閱眾甫•
吾何以知眾甫之(然)哉(•)
以此•
The greatest De is possible only when Dao is followed.
The action of Dao on creatures is just indistinct, just
confusing.
Confusing! and indistinct!, within it exists image.
Indistinct! and confusing!, within it exists things.
Obscure! and dark!, within it exists essence.
Its essence is extremely real and true.
Within it exists truth.
From the present, reaching to antiquity,
Its name has not departed –
Thus I observe the father of the multitudes.
How do I thus know the father of the multitudes is like
this?
By means of this.
♦ThegreatestDe[it] ispossibleonlywhenDaois
followed. [allowed,permitted]
TheactionofDaooncreaturesisjustindistinct,just
confusing.A[only] [only]
Confusing!andindistinct!,withinitexistsimage.
Indistinct!andconfusing!,withinitexiststhings.
Obscure!anddark!,withinitexistsessence.
Itsessenceisextremelyreal and true.
♦Withinitexiststruth*.
Fromthepresent,reachingtoantiquity, [since] [ancient,old]
Itsnamehasnotdeparted–
ThusIobservethefatherof themultitudes. [examine,inspect]
HowdoIthusknowthefatherof themultitudes[it] is
like this?
♦By means ofthisB.
Notes
A : compare to #14, where something (presumably Dao) is also indistinct and confusing, and to #40, where Dao specifically “returns” and “weakens”
B :“this” could be referring to observing the action of Dao, or just observing the world in front of you, or to the teachings of the DDJ, or something else – you decide!
Cross-references
confusingandindistinct : #14
essence : #55
how do I thus know : #54, #57
by means of this : #54, #57
Chapter Twenty Two